Chapter L.—In What Sense Flesh and Blood are Excluded from the Kingdom of God.

Putting aside, however, all interpretations of this sort, which criminate the works of the flesh and blood, it may be permitted me to claim for the resurrection these very substances, understood in none other than their natural sense. For it is not the resurrection that is directly denied to flesh and blood, but the kingdom of God, which is incidental to367    Obvenit. the resurrection (for there is a resurrection of judgment368    A.V. damnation, John v. 29. also); and there is even a confirmation of the general resurrection of the flesh, whenever a special one is excepted.  Now, when it is clearly stated what the condition is to which the resurrection does not lead, it is understood what that is to which it does lead; and, therefore, whilst it is in consideration of men’s merits that a difference is made in their resurrection by their conduct in the flesh, and not by the substance thereof, it is evident even from this, that flesh and blood are excluded from the kingdom of God in respect of their sin, not of their substance; and although in respect of their natural condition369    Forma. they will rise again for the judgment, because they rise not for the kingdom. Again, I will say, “Flesh and blood cannot inherit the kingdom of God;”370    1 Cor. xv. 50. and justly (does the apostle declare this of them, considered) alone and in themselves, in order to show that the Spirit is still needed (to qualify them) for the kingdom.371    This must be the meaning of the dative illi. For it is “the Spirit that quickeneth” us for the kingdom of God; “the flesh profiteth nothing.”372    John vi. 63. There is, however, something else which can be profitable thereunto, that is, the Spirit; and through the Spirit, the works also of the Spirit. Flesh and blood, therefore, must in every case rise again, equally, in their proper quality. But they to whom it is granted to enter the kingdom of God, will have to put on the power of an incorruptible and immortal life; for without this, or before they are able to obtain it, they cannot enter into the kingdom of God. With good reason, then, flesh and blood, as we have already said, by themselves fail to obtain the kingdom of God. But inasmuch as “this corruptible (that is, the flesh) must put on incorruption, and this mortal (that is, the blood) must put on immortality,”373    1 Cor. xv. 53. by the change which is to follow the resurrection, it will, for the best of reasons, happen that flesh and blood, after that change and investiture,374    We have kept this word to suit the last Scripture quotation; but Tertullian’s word, both here and in the quotation, is “devorata,” swallowed up. will become able to inherit the kingdom of God—but not without the resurrection. Some will have it, that by the phrase “flesh and blood,” because of its rite of circumcision, Judaism is meant, which is itself too alienated from the kingdom of God, as being accounted “the old or former conversation,” and as being designated by this title in another passage of the apostle also, who, “when it pleased God to reveal to him His Son, to preach Him amongst the heathen, immediately conferred not with flesh and blood,” as he writes to the Galatians,375    See i. 15, 16. (meaning by the phrase) the circumcision, that is to say, Judaism.

CAPUT L.

Sed et omissis hujusmodi interpretationibus carnis et sanguinis opera taxantibus, ipsas quoque substantias, non aliter quam sunt intellectas, licebit resurrectioni vindicare: non enim resurrectio carni et sanguini directo negatur , sed Dei regnum, quod obvenit resurrectioni; (est autem et in judicium resurrectio); imo et confirmatur carnis resurrectio generalis, cum specialis excipitur. Dum enim in quem statum non resurgat edicitur, in quem resurgat subauditur. Atque ita dum pro meritis distinctionem resurrectionis opus substantiae, non genus, 0867C patitur, apparet hinc quoque carnem et sanguinem, nomine culpae, non substantiae, arceri a Dei regno; nomine tamen formae resurgere in judicium, quia non resurgant in regnum. Adhuc dicam: Caro et sanguis regnum Dei haereditate possidere non possunt. 0868A Merito sola, et per semetipsa; ut ostenderet adhuc spiritum illis necessarium: Spiritus enim est qui vivificat in regnum Dei, caro nihil prodest. Prodesse tamen illi aliud potest, id est spiritus, et per spiritum, opera quoque spiritus. Resurgunt itaque ex aequo omnis caro et sanguis in qualitate sua. Sed quorum est adire regnum Dei, induere oportebit vim incorruptibilitatis et immortalitatis, sine qua regnum Dei adire non possunt, antequam consequi eam possint. Merito ergo caro et sanguis, ut diximus, sola regnum Dei capere deficiunt. Jam vero cum devorari habeat corruptivum istud ab incorruptibilitate, id est caro, et mortale istud, ab immortalitate, id est, sanguis post resurrectionem ex demutatione; merito, non demutata ac devorata caro 0868B et sanguis, regnum Dei haereditate possidere non possunt, non tamen resuscitata. Sunt qui carnem et sanguinem Judaismum velint accipi propter circumcisionem, alienum et ipsum a Dei regno; quia et ille vetustati deputetur, et hoc titulo jam et alibi ab Apostolo denotetur, qui post revelatum in se Filium Dei, ad evangelizandum eum in nationibus, statim non retulerit ad carnem et sanguinem (Gal. I), id est ad circumcisionem, id est ad Judaismum, sicut ad Galatas scribit.