Chapter XVIII.—Scripture Phrases and Passages Clearly Assert “The Resurrection of the Dead.”  The Force of This Very Phrase Explained as Indicating the Prominent Place of the Flesh in the General Resurrection.

Thus far it has been my object by prefatory remarks to lay a foundation for the defence of all the Scriptures which promise a resurrection of the flesh. Now, inasmuch as this verity is supported by so many just and reasonable considerations—I mean the dignity of the flesh itself,97    As stated in ch. v.–ix. the power and might of God,98    See ch. xi. the analogous cases in which these are displayed,99    As stated in ch. xii. and xiii. as well as the good reasons for the judgment, and the need thereof100    See ch. xiv.–xvii.—it will of course be only right and proper that the Scriptures should be understood in the sense suggested by such authoritative considerations, and not after the conceits of the heretics, which arise from infidelity solely, because it is deemed incredible that the flesh should be recovered from death and restored to life; not because (such a restoration) is either unattainable by the flesh itself, or impossible for God to effect, or unsuitable to the final judgment. Incredible, no doubt, it might be, if it had not been revealed in the word of God;101    Divinitus. except that, even if it had not been thus first announced by God, it might have been fairly enough assumed, that the revelation of it had been withheld, simply because so many strong presumptions in its favour had been already furnished. Since, however, (the great fact) is proclaimed in so many inspired passages, that is so far a dissuasive against understanding it in a sense different from that which is attested by such arguments as persuade us to its reception, even irrespective of the testimonies of revelation. Let us see, then, first of all in what title this hope of ours is held out to our view.102    Proscripta.There is, I imagine, one divine edict which is exposed to the gaze of all men: it is “The Resurrection of the Dead.”103    Resurrectio Mortuorum. These words are prompt, decisive, clear. I mean to take these very terms, discuss them, and discover to what substance they apply. As to the word resurrectio, whenever I hear of its impending over a human being, I am forced to inquire what part of him has been destined to fall, since nothing can be expected to rise again, unless it has first been prostrated. It is only the man who is ignorant of the fact that the flesh falls by death, that can fail to discover that it stands erect by means of life.  Nature pronounces God’s sentence:  “Dust thou art, and unto dust shalt thou return.”104    Gen. iii. 19. Even the man who has not heard the sentence, sees the fact. No death but is the ruin of our limbs. This destiny of the body the Lord also described, when, clothed as He was in its very substance, He said, “Destroy this temple, and in three days I will raise it up again.”105    John ii. 19. For He showed to what belongs (the incidents of) being destroyed, thrown down, and kept down—even to that to which it also appertains to be lifted and raised up again; although He was at the same time bearing about with Him “a soul that was trembling even unto death,”106    Matt. xxvi. 38. but which did not fall through death, because even the Scripture informs us that “He spoke of His body.”107    John ii. 21. So that it is the flesh which falls by death; and accordingly it derives its name, cadaver, from cadendo.108    “Corpse from falling.” This, of course, does not show the connection of the words, like the Latin. [Elucidation I.] The soul, however, has no trace of a fall in its designation, as indeed there is no mortality in its condition. Nay it is the soul which communicates its ruin to the body when it is breathed out of it, just as it is also destined to raise it up again from the earth when it shall re-enter it. That cannot fall which by its entrance raises; nor can that droop which by its departure causes ruin. I will go further, and say that the soul does not even fall into sleep along with the body, nor does it with its companion even lie down in repose.  For it is agitated in dreams, and disturbed: it might, however, rest, if it lay down; and lie down it certainly would, if it fell.  Thus that which does not fall even into the likeness of death, does not succumb to the reality thereof. Passing now to the other word mortuorum, I wish you to look carefully, and see to what substance it is applicable.  Were we to allow, under this head, as is sometimes held by the heretics, that the soul is mortal, so that being mortal it shall attain to a resurrection; this would afford a presumption that the flesh also, being no less mortal, would share in the same resurrection. But our present point is to derive from the proper signification of this word an idea of the destiny which it indicates. Now, just as the term resurrection is predicated of that which falls—that is, the flesh—so will there be the same application of the word dead, because what is called “the resurrection of the dead” indicates the rising up again of that which is fallen down. We learn this from the case of Abraham, the father of the faithful, a man who enjoyed close intercourse with God. For when he requested of the sons of Heth a spot to bury Sarah in, he said to them, “Give me the possession of a burying place with you, that I may bury my dead,”109    Gen. xxiii. 4.—meaning, of course, her flesh; for he could not have desired a place to bury her soul in, even if the soul is to be deemed mortal, and even if it could bear to be described by the word “dead.” Since, then, this word indicates the body, it follows that when “the resurrection of the dead” is spoken of, it is the rising again of men’s bodies that is meant.

CAPUT XVIII.

Hucusque praestructionibus egerim ad muniendos sensus omnium Scripturarum, quae carnis recidivatum pollicentur. Cui cum tot auctoritates justorum patrociniorum procurent; honores dico substantiae ipsius, tum vires Dei, tum exempla earum, tum rationes judicii, et necessitates ipsius: utique secundum 0818B praejudicia tot auctoritatum Scripturas intelligi oportebit, non secundum ingenia haereticorum, de sola incredulitate venientia: quia incredibile habeatur restitui substantiam interitu subductam, non quia aut substantiae ipsi inemeribile sit, aut Deo impossibile, aut judicio inhabile . Plane incredibile, si nec praedicatum divinitus fuerit: nisi quod, etsi praedicatum id a Deo non fuisset, ultro praesumi debuisset, ut propterea non praedicatum, quia tot auctoritatibus praejudicatum. At cum divinis quoque vocibus personet , tanto abest ut aliter intelligatur, quam desiderant illa a quibus etiam sine divinis vocibus persuadetur . Videamus igitur hoc primum, quonam titulo spes ista 0818C proscripta sit. Unum, opinor, apud omnes 0819A edictum Dei pendet, resurrectio mortuorum. Duo verba expedita, decisa, detersa. Ipsa conveniam, ipsa discutiam, cui se substantiae addicant. Cum audio resurrectionem homini imminere, quaeram necesse est quid ejus cadere sortitum sit. Siquidem nihil resurgere exspectabit, nisi quod ante succiderit. Qui ignorat carnem cadere per mortem, potest eam nec stantem nosse per vitam. Sententiam Dei natura pronuntiat: Terra es, et in terram ibis. Et qui non audivit , videt. Nulla mors non ruina membrorum est . Hanc corporis sortem Dominus quoque expressit, cum ipsa substantia indutus: Diruite, inquit (Joan. 11), templum istud, et ego illud triduo resuscitabo. Ostendit enim cujus sit dirui, cujus elidi, cujus jacere, ejus et relevari , et resuscitari: quamquam et animam circumferret trepidantem usque ad mortem, sed non cadentem per mortem. Quia et Scriptura: De corpore, inquit, suo dixerat.0819B Atque adeo caro est, quae morte subruitur, ut exinde a cadendo cadaver renuntietur . Anima porro, nec vocabulo cadit, quia nec habitu ruit. Atquin ipsa est, quae ruinam corpori infert, cum efflata est: sicut ipsa est, quae illud de terra suscitabit ingressa. Non potest cadere, quae suscitavit ingressa. Non potest ruere, quae elidit egressa. Arctius dicam, ne in somnum quidem cadit anima cum corpore, ne tum quidem sternitur cum carne. Etenim agitatur in somnis et jactitatur; quiesceret autem, si jaceret; et jaceret, si caderet . Ita nec in veritatem mortis cadit, quae nec in imaginem ejus ruit. Sequens nunc vocabulum mortuorum aeque dispice, cui substantiae insidat: quamquam in hac materia admittamus, interdum mortalitatem 0819C animae assignari ab haereticis: ut, si anima mortalis resurrectionem consecutura est. praejudicium sit et carni non minus mortali resurrectionem communicaturae. Sed nunc proprietas vocabuli vindicanda est suae 0820A sorti. Jam quidem, eo ipso quod resurrectio caducae rei est, id est carnis, eadem erit et in nomine mortui: quia caducae rei est resurrectio, quae dicitur mortuorum. Sic et per Abraham patrem fidei, divinae familiaritatis virum, discimus. Postulans enim Sarae humandae locum de filiis Chet : Date ergo, inquit (Gen. XXIII), mihi possessionem sepulcri vobiscum, et humabo mortuum meum , carnem scilicet. Neque enim animae humandae spatium desiderasset, et si anima mortalis crederetur, et si mortuus dici mereretur. Quod si mortuus corpus est, corporum erit resurrectio, cum dicitur mortuorum.