On the Resurrection of the Flesh.

 Chapter I.—The Doctrine of the Resurrection of the Body Brought to Light by the Gospel. The Faintest Glimpses of Something Like It Occasionally Met wi

 Chapter II.—The Jewish Sadducees a Link Between the Pagan Philosophers and the Heretics on This Doctrine. Its Fundamental Importance Asserted. The Sou

 Chapter III.—Some Truths Held Even by the Heathen. They Were, However, More Often Wrong Both in Religious Opinions and in Moral Practice.  The Heathen

 Chapter IV.—Heathens and Heretics Alike in Their Vilification of the Flesh and Its Functions, the Ordinary Cavils Against the Final Restitution of So

 Chapter V.—Some Considerations in Reply Eulogistic of the Flesh. It Was Created by God. The Body of Man Was, in Fact, Previous to His Soul.

 Chapter VI.—Not the Lowliness of the Material, But the Dignity and Skill of the Maker, Must Be Remembered, in Gauging the Excellence of the Flesh. Chr

 Chapter VII.—The Earthy Material of Which Flesh is Created Wonderfully Improved by God’s Manipulation. By the Addition of the Soul in Man’s Constituti

 Chapter VIII.—Christianity, by Its Provision for the Flesh, Has Put on It the Greatest Honour.  The Privileges of Our Religion in Closest Connection w

 Chapter IX.—God’s Love for the Flesh of Man, as Developed in the Grace of Christ Towards It. The Flesh the Best Means of Displaying the Bounty and Pow

 Chapter X.—Holy Scripture Magnifies the Flesh, as to Its Nature and Its Prospects.

 Chapter XI.—The Power of God Fully Competent to Effect the Resurrection of the Flesh.

 Chapter XII.—Some Analogies in Nature Which Corroborate the Resurrection of the Flesh.

 Chapter XIII.—From Our Author’s View of a Verse in the Ninety-Second Psalm, the Phœnix is Made a Symbol of the Resurrection of Our Bodies.

 Chapter XIV.—A Sufficient Cause for the Resurrection of the Flesh Occurs in the Future Judgment of Man. It Will Take Cognisance of the Works of the Bo

 Chapter XV.—As the Flesh is a Partaker with the Soul in All Human Conduct, So Will It Be in the Recompense of Eternity.

 Chapter XVI.—The Heretics Called the Flesh “The Vessel of the Soul,” In Order to Destroy the Responsibility of the Body. Their Cavil Turns Upon Themse

 Chapter XVII.—The Flesh Will Be Associated with the Soul in Enduring the Penal Sentences of the Final Judgment.

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

 Chapter XIX.—The Sophistical Sense Put by Heretics on the Phrase “Resurrection of the Dead,” As If It Meant the Moral Change of a New Life.

 Chapter XX.—Figurative Senses Have Their Foundation in Literal Fact. Besides, the Allegorical Style is by No Means the Only One Found in the Prophetic

 Chapter XXI.—No Mere Metaphor in the Phrase Resurrection of the Dead. In Proportion to the Importance of Eternal Truths, is the Clearness of Their Scr

 Chapter XXII.—The Scriptures Forbid Our Supposing Either that the Resurrection is Already Past, or that It Takes Place Immediately at Death. Our Hopes

 Chapter XXIII.—Sundry Passages of St. Paul, Which Speak of a Spiritual Resurrection, Compatible with the Future Resurrection of the Body, Which is Eve

 Chapter XXIV.—Other Passages Quoted from St. Paul, Which Categorically Assert the Resurrection of the Flesh at the Final Judgment.

 Chapter XXV.—St. John, in the Apocalypse, Equally Explicit in Asserting the Same Great Doctrine.

 Chapter XXVI.—Even the Metaphorical Descriptions of This Subject in the Scriptures Point to the Bodily Resurrection, the Only Sense Which Secures Thei

 Chapter XXVII.—Certain Metaphorical Terms Explained of the Resurrection of the Flesh.

 Chapter XXVIII.—Prophetic Things and Actions, as Well as Words, Attest This Great Doctrine.

 Chapter XXIX.—Ezekiel’s Vision of the Dry Bones Quoted.

 Chapter XXX.—This Vision Interpreted by Tertullian of the Resurrection of the Bodies of the Dead.  A Chronological Error of Our Author, Who Supposes t

 Chapter XXXI.—Other Passages Out of the Prophets Applied to the Resurrection of the Flesh.

 Chapter XXXII.—Even Unburied Bodies Will Be Raised Again. Whatever Befalls Them God Will Restore Them Again. Jonah’s Case Quoted in Illustration of Go

 Chapter XXXIII.—So Much for the Prophetic Scriptures.  In the Gospels, Christ’s Parables, as Explained by Himself, Have a Clear Reference to the Resur

 Chapter XXXIV.—Christ Plainly Testifies to the Resurrection of the Entire Man. Not in His Soul Only, Without the Body.

 Chapter XXXV.—Explanation of What is Meant by the Body, Which is to Be Raised Again. Not the Corporeality of the Soul.

 Chapter XXXVI.—Christ’s Refutation of the Sadducees, and Affirmation of Catholic Doctrine.

 Chapter XXXVII.—Christ’s Assertion About the Unprofitableness of the Flesh Explained Consistently with Our Doctrine.

 Chapter XXXVIII.—Christ, by Raising the Dead, Attested in a Practical Way the Doctrine of the Resurrection of the Flesh.

 Chapter XXXIX.—Additional Evidence Afforded to Us in the Acts of the Apostles.

 Chapter XL.—Sundry Passages of St. Paul Which Attest Our Doctrine Rescued from the Perversions of Heresy.

 Chapter XLI.—The Dissolution of Our Tabernacle Consistent with the Resurrection of Our Bodies.

 Chapter XLII.—Death Changes, Without Destroying, Our Mortal Bodies.  Remains of the Giants.

 Chapter XLIII.—No Disparagement of Our Doctrine in St. Paul’s Phrase, Which Calls Our Residence in the Flesh Absence from the Lord.

 Chapter XLIV.—Sundry Other Passages of St. Paul Explained in a Sentence Confirmatory of Our Doctrine.

 Chapter XLV.—The Old Man and the New Man of St. Paul Explained.

 Chapter XLVI.—It is the Works of the Flesh, Not the Substance of the Flesh, Which St. Paul Always Condemns.

 Chapter XLVII.—St. Paul, All Through, Promises Eternal Life to the Body.

 Chapter XLVIII.—Sundry Passages in the Great Chapter of the Resurrection of the Dead Explained in Defence of Our Doctrine.

 Chapter XLIX.—The Same Subject Continued. What Does the Apostle Exclude from the Dead?  Certainly Not the Substance of the Flesh.

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

 Chapter LI.—The Session of Jesus in His Incarnate Nature at the Right Hand of God a Guarantee of the Resurrection of Our Flesh.

 Chapter LII.—From St. Paul’s Analogy of the Seed We Learn that the Body Which Died Will Rise Again, Garnished with the Appliances of Eternal Life.

 Chapter LIII.—Not the Soul, But the Natural Body Which Died, is that Which is to Rise Again. The Resurrection of Lazarus Commented on. Christ’s Resurr

 Chapter LIV.—Death Swallowed Up of Life. Meaning of This Phrase in Relation to the Resurrection of the Body.

 Chapter LV.—The Change of a Thing’s Condition is Not the Destruction of Its Substance. The Application of This Principle to Our Subject.

 Chapter LVI.—The Procedure of the Last Judgment, and Its Awards, Only Possible on the Identity of the Risen Body with Our Present Flesh.

 Chapter LVII.—Our Bodies, However Mutilated Before or After Death, Shall Recover Their Perfect Integrity in the Resurrection. Illustration of the Enfr

 Chapter LVIII.—From This Perfection of Our Restored Bodies Will Flow the Consciousness of Undisturbed Joy and Peace.

 Chapter LIX.—Our Flesh in the Resurrection Capable, Without Losing Its Essential Identity, of Bearing the Changed Conditions of Eternal Life, or of De

 Chapter LX.—All the Characteristics of Our Bodies—Sex, Various Limbs, Etc.—Will Be Retained, Whatever Change of Functions These May Have, of Which Poi

 Chapter LXI.—The Details of Our Bodily Sex, and of the Functions of Our Various Members. Apology for the Necessity Which Heresy Imposes of Hunting Up

 Chapter LXII.—Our Destined Likeness to the Angels in the Glorious Life of the Resurrection.

 Chapter LXIII.—Conclusion. The Resurrection of the Flesh in Its Absolute Identity and Perfection. Belief of This Had Become Weak. Hopes for Its Refres

Chapter XVII.—The Flesh Will Be Associated with the Soul in Enduring the Penal Sentences of the Final Judgment.

“Every uneducated95    Simplicior. person who agrees with our opinion will be apt to suppose that the flesh will have to be present at the final judgment even on this account, because otherwise the soul would be incapable of suffering pain or pleasure, as being incorporeal; for this is the common opinion. We on our part, however, do here maintain, and in a special treatise on the subject prove, that the soul is corporeal, possessing a peculiar kind of solidity in its nature, such as enables it both to perceive and suffer. That souls are even now susceptible of torment and of blessing in Hades, though they are disembodied, and notwithstanding their banishment from the flesh, is proved by the case of Lazarus. I have no doubt given to my opponent room to say: Since, then, the soul has a bodily substance of its own, it will be sufficiently endowed with the faculty of suffering and sense, so as not to require the presence of the flesh. No, no, (is my reply): it will still need the flesh; not as being unable to feel anything without the help of the flesh, but because it is necessary that it should possess such a faculty along with the flesh. For in as far as it has a sufficiency of its own for action, in so far has it likewise a capacity for suffering. But the truth is, in respect of action, it labours under some amount of incapacity; for in its own nature it has simply the ability to think, to will, to desire, to dispose: for fully carrying out the purpose, it looks for the assistance of the flesh. In like manner, it also requires the conjunction of the flesh to endure suffering, in order that by its aid it may be as fully able to suffer, as without its assistance it was not fully able to act.  In respect, indeed, of those sins, such as concupiscence, and thought, and wish, which it has a competency of its own to commit, it at once96    Interim. pays the penalty of them. Now, no doubt, if these were alone sufficient to constitute absolute desert without requiring the addition of acts, the soul would suffice in itself to encounter the full responsibility of the judgment, being to be judged for those things in the doing of which it alone had possessed a sufficiency. Since, however, acts too are indissolubly attached to deserts; since also acts are ministerially effected by the flesh, it is no longer enough that the soul apart from the flesh be requited with pleasure or pain for what are actually works of the flesh, although it has a body (of its own), although it has members (of its own), which in like manner are insufficient for its full perception, just as they are also for its perfect action.  Therefore as it has acted in each several instance, so proportionably does it suffer in Hades, being the first to taste of judgment as it was the first to induce to the commission of sin; but still it is waiting for the flesh in order that it may through the flesh also compensate for its deeds, inasmuch as it laid upon the flesh the execution of its own thoughts. This, in short, will be the process of that judgment which is postponed to the last great day, in order that by the exhibition of the flesh the entire course of the divine vengeance may be accomplished. Besides, (it is obvious to remark) there would be no delaying to the end of that doom which souls are already tasting in Hades, if it was destined for souls alone.

CAPUT XVII.

Simplicior quisque fautor sententiae nostrae putabit, carnem etiam idcirco repraesentandam esse judicio, quia aliter anima non capiat passionem tormenti seu refrigerii, utpote incorporalis: hoc enim vulgus existimat. Nos autem animam corporalem 0816C et hic profitemur, et in suo volumine probamus, habentem 0817A proprium genus substantiae, soliditatis, per quam quid et sentire et pati possit. Nam et nunc animas torqueri, foverique penes Inferos, licet nudas, licet adhuc exules carnis, probavit Lazari exemplum. Dedi igitur adversario dicere: Ergo, quae habet corpulentiam propriam, de suo sufficiet ad facultatem passionis et sensus, ut non egeat repraesentatione carnis. Imo eatenus egebit, non qua sentire quid sine carne non possit, sed qua necesse est illam etiam cum carne sentire. Quantum enim ad agendum de suo sufficit, tantum et ad patiendum. Ad agendum autem minus de suo sufficit. Habet enim de suo solummodo cogitare, vel cupere, disponere; ad perficiendum autem operam carnis exspectat. Sic itaque 0817B et ad patiendum, societatem carnis expostulat; ut tam plene per eam pati possit, quam sine ea plene agere non potuit. Et ideo in quae de suo sufficit, eorum interim sententiam pendit, concupiscentiae, et cogitatus, et voluntatis. Porro, si haec satis essent ad plenitudinem meritorum, ut non requirerentur et facta, sufficeret in totum anima ad perfectionem judicii, de his judicanda, in quae agenda sola suffecerat. Cum vero etiam facta devincta sint meritis, facta autem per carnem administrentur; jam non sufficit animam sine carne foveri, sive cruciari, pro operibus etiam carnis, etsi habet corpus, etsi habet membra; quae proinde illi non sufficiunt ad sentiendum plene, quemadmodum nec ad agendum perfecte. 0817C Idcirco, pro quoquo modo egit, pro eo et 0818A patitur apud Inferos, prior degustans judicium, sicut prior induxit admissum: exspectans tamen et carnem, ut per illam etiam facta compenset, cui cogitata mandavit. Denique, haec erit ratio in ultimum finem destinati judicii, ut exhibitione carnis omnis divina censura perfici possit. Alioquin non sustineretur in finem, quod et nunc animae decerpunt apud Inferos, si solis animabus destinaretur.