In his comments on the raising of Lazarus in John 11, Albert the Great states that it is perfect faith which asks God for the dead to be raised. This perfect faith is faith in Jesus Christ, the cause of our resurrection by virtue of his own. Jesus instructs Martha in such faith by his divine instruction, drawing out her consent. To such faith, nothing, not even the raising of the dead, is impossible.
Here Albert comments on Jesus’ conversation with Martha in vv.25-27: “Jesus said to her, ‘I am the resurrection and the life. Those who believe in me, even though they die, will live, and everyone who lives and believes in me will never die. Do you believe this?’ She said to him, ‘Yes, Lord, I believe that you are the Messiah, the Son of God, the one coming into the world.’”
Here [Jesus] touches upon a faith perfect in obtaining that for which one asks. An encouragement to such faith is first given, and then perfect faith is described.
Therefore, in the first place he says four things: in the first of these, the perfect cause of the resurrection and life is said to be in Christ; in the second, this to the believer, the possibility to obtaining the resurrection of the dead by asking is shown; in the third, the reward of such faith is signified; in the fourth, the consent of Martha to such faith is sought.
Therefore, Jesus says, “I am,” by way of cause, “the resurrection and the life,” that is, I am the cause of resurrection and life. 1 Thess 4:,1 “For since we believe that Jesus died and rose again, even so, through Jesus, God will bring with him those who have died.” For he is therefore called “the firstborn from the dead,” since his resurrection is believed in faith, he is the cause of the resurrection of the dead, as Augustine states.2 Rev 1:5, “the firstborn of the dead, and the ruler of the kings of the earth.” John 10:10, “I came that they may have life, and have it abundantly.”
“And everyone who lives,” etc.
Here he touches on the reward of her faith: for since it is now perfect, she lives. Hab 2:4, “My righteous will live by their faith.”
“And believes in me,” that is, by believing draws toward me [tendit in me], “will not die in eternity [or “forever,” in aeternum, here and following],” for although one dies bodily in time [or “for a time,” ad tempus], nevertheless they do not die so as to die in eternity. For the damned die in this way in eternity, as to always die. John 8:52, “Whoever keeps my word will not taste death in eternity.” John 3:,3 “that everyone who believes in him may not perish but may have eternal life.” Hos 8:14 [Vulg.], “From the hand of death I will free him, from death I will redeem them.”
“Do you believe this?”
He elicits consent to this perfect faith, to whose asking nothing is impossible. Mark 9:,4 “All things can be done for the one who believes.” Matt 17:,5 “if you have faith the size of a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move; and nothing will be impossible for you.”
“She said to him, ‘Yes,’” etc.
Here she now sufficiently presents consent in perfect faith by means of an elevated instruction.
“Yes, Lord.” Matt 15:28, “Woman, great is your faith! Let it be done for you as you wish.”
And she explains this faith, saying, “I believe,” firmly believing and simply confessing, “that you are,” because you hide in human nature, “Christ,” anointed with the anointing of deity, “the Son of God,” born of the Father before all ages, “who,” born from a woman, the Virgin, came under the law, “came” through the assumption of flesh “into this” visible “world.” And this is perfect faith in relation to this article; so, he does not further instruct her in the faith. Matt 16:16, “You are the Messiah, the Son of the living God.” And therefore, as to Peter the keys were given upon this confession, against which the gates of hell will not prevail, so the doors of death, which held the dead, could do nothing about this faith, but gave up the dead which it had taken in. Ps 107:16-17 [Vulg. 106:15-16], “For he shatters the doors of bronze, and cuts in two the bars of iron. He brought them out from their sinful ways.”
— D. Alberti Magni Opera Omnia, vol. 24, In evangelium secundum Joannem, ed. Borgnet (Paris: Vivès, 1899), 447-48
1 The Borgnet edition reads I Thessal. IV, 13. We still await a critical edition of Super Iohannem.
2 I have not yet been able to identify the precise text of Augustine to which Albert might be referring.
3 The Borgnet edition reads Joan. III, 13.
4 The Borgnet edition reads Marc. IX, 22.
5 The Borgnet edition reads Matth. XVII, 19.