II. Future resurrection not demonstrable by nature's light; possibility and fittingness can be proved (Scotus)
II. For although that the resurrection of the flesh will be future cannot be demonstrated by the light of nature: yet that it is possible and fitting can be proved. Theologians in the schools defend this aphorism. John Scotus not badly in Sentences book 4, distinction 43, question 2: Neither a priori, he says, by an intrinsic principle within the human, nor a posteriori by reason of some operation or perfection congruent to the human, can resurrection be proved as necessary by leaning on the light of nature. Therefore this is not held as altogether certain except by faith. And afterward: From these things it appears how great is the grace and liberality of the Creator's heart, who through faith has made us most certain in those things which pertain to our end and everlasting perpetuity.
He brings to this sense that of Augustine (On the Trinity book 13, chapter 9): Those attempting to find these things by human argumentations — scarcely a few endowed with great genius, abounding in leisure, and trained in the most subtle doctrines — have been able to arrive at investigating the immortality of the soul alone. But that faith promises that the whole human will be immortal, who certainly consists of soul and body, and on that account truly blessed, not by human argumentation but by divine authority.
Latin
II. Etsi enim carnis resurrectionem futuram esse, lumine naturae demonstrari non possit: tamen eam possibilem & consentaneam esse probari potest. Hunc aphorismum defendunt Theologi in scholis. Johannes Scotus non male libro 4. sententiarum distin. 43. quaest. 2. Nec a priori, inquit, per rationem principii intrinseci in homine, nec a posteriori per rationem alicujus operationis vel perfectionis congruentis homini, potest probari necessario resurrectio innitendo lumini naturae. Ergo hoc tanquam omnino certum non tenetur, nisi per fidem. Et postea: Ex his apparet, quanta sit gratia & liberalitas cordis creatoris, qui nos per fidem certissimos reddidit in his quae pertinent ad finem nostrum & perpetuitatem sempiternam. Adducit in hunc sensum illud Augustini lib. 13. de Trinit. cap. 9. Humanis argumentationibus haec invenire conantes, vix pauci magno praediti ingenio, abundantes otio, doctrinisque subtilissimis eruditi, ad indagandam solius animae immortalitatem pervenire potuerunt. Fides autem ista totum hominem immortalem futurum, qui utique constat ex anima & corpore, & ob hoc vere beatum, non argumentatione humana, sed divina authoritate promittit.