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change, so also the present form must be understood to be the same as the future one, although there will be a very great change for the better. For it is necessary that the soul, existing in corporeal places, should use bodies suitable to those places. And just as if it were necessary for us to live in the sea, having become aquatic creatures, we would surely have needed to have gills and the other constitution of fish, so it is necessary for those who are to inherit the kingdom of heaven and be in different places to use spiritual bodies; not that the former form is destroyed, even if its change is to something more glorious, just as the form of Jesus and of Moses and of Elijah was not different in the transfiguration from what it had been. 15. Do not be scandalized, then, if someone should say that the primary substrate will not be the same then, when reason shows those able to pay attention that not even now can the primary substrate be the same for two days. And it is worth paying attention to the fact that one kind of thing is sown, but another kind of thing is raised; “for it is sown a natural body, it is raised a spiritual body,” and the apostle adds again, teaching that we are to put off almost the entire earthly quality, with the form being preserved in the resurrection: “But this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither does corruption inherit incorruption.” For perhaps there will be around the saint a body held together by that which once gave form to the flesh, but it will be flesh no longer, but that which was once characterized in the flesh, this will be characterized in the spiritual body. And regarding the words of the scriptures, which our brothers adduce, it is possible to say these things. And first, concerning the things in Ezekiel, 2.425 insofar as the more simple-minded desire * on these points; according to these words there will be no resurrection of flesh, but of bones only and skins and sinews. And at the same time it must be pointed out to them that they are carried away as not having understood what is written. For if they are called bones, these are not by all means to be understood as bones, just as not in “our bones are scattered by the grave's mouth,” and “all my bones are scattered” and “heal me, for my bones are troubled,” it being clear that the bones are not spoken of according to the common acceptation. For it is added to the word that “they themselves say that our bones are dried up.” Do they then say “our bones are dried up,” wanting them to be raised, having been brought together? But this is impossible. But they would say: “our bones are dried up,” having been in captivity and having lost all vital moisture; for they add “our hope is lost, we are cut off.” Therefore the promise is of the resurrection of the people from their fall and from the sort of death with which they have been deadened through their sins, having been delivered over to their enemies. And sinners are also said by the Savior to be “tombs full of dead men's bones and of all uncleanness.” And it is fitting for God to open the tombs of each one and to bring us out from the tombs, having been made alive, just as the Savior drew Lazarus out. 16. But concerning “there will be weeping and gnashing of teeth,” it must be questioned with them that just as in this life the Creator has fashioned every member for some need, so also the teeth for cutting solid food. What need then do those being punished have of teeth? For according to them, being in Gehenna, they will not eat. And it must be shown that not everything is to be taken according to the literal text. “The teeth of the sinners,” it says, 2.426 “you have broken,” and “the Lord has broken the molars of the lions.” 2.426 Who is so foolish as to suppose that, while preserving the bodies of the sinners, God breaks only their teeth? As, therefore, if someone, wanting these things to be so, were with difficulty drawn to allegory, so must be investigated the gnashing of teeth of those being punished, since the soul has a masticating power, which at the time of reproof concerning sins at the clashing of the † teeth