Commentary on 1 Corinthians
Lecture 6. Quality of the resurrected body
15:39 All flesh is not the same flesh: but one is the flesh of men, another of beasts, other of birds, another of fishes. [n. 975]
15:40 And there are bodies celestial and bodies terrestrial: but, one is the glory of the celestial, and another of the terrestrial. [n. 977]
15:41 One is the glory of the sun, another the glory of the moon, and another the glory of the stars. For star differs from star in glory. [n. 978]
15:42 So also is the resurrection of the dead. It is sown in corruption: it shall rise in incorruption. [n. 979]
15:43 It is sown in dishonor: it shall rise in glory. It is sown in weakness: it shall rise in power. [n. 981]
975. Here the Apostle presents an example of the diverse qualities of a rising body in diverse species. First, by comparing heavenly to earthly bodies; second, earthly to heavenly, at and there are bodies celestial; third, celestial bodies to each other, at one is the glory of the sun.
976. Because someone could say: how is it possible that the dead re-assume their body and flesh, if they are not to have possession of the same bodily qualities? Therefore, to exclude this he introduces diverse qualities of body and flesh, so that it will be clear that it is not fitting, if the quality will not be the same, that the same body be re-assumed or the same flesh. He says, therefore: all flesh is not the same flesh according to form, but one is the flesh of men, another of beasts, another of birds, another of fishes. Similarly there is one for the dying and another for the rising.
But just as the example given above about the seed and the sprout failed, inasmuch in planting seed and in sprouting there is not the same thing numerically nor the same quality, so these examples fall short, because in these examples there is neither the same species nor the same qualities. But the flesh of a rising man is the same specifically as the dying flesh, but it will be different in its qualities. For it will be of the same nature but of another glory, as Gregory says of the body of Christ.
If anyone should wish to refer what has been said to a different state of those who rise, it could be said that by men are understood good men living according to reason: and you are my sheep, the sheep of my pasture, and I am your God (Ezek 34:31). By animals are understood the lustful: but these like irrational animals. . . will be destroyed (2 Pet 2:12). By birds, the proud; by fish, the greedy: the birds of the air and the fish of the sea (Ps 8:8).
977. For the same reason he introduces the diversity of heavenly and earthly bodies, when he says: there are bodies celestial, as the sun and moon and so on, and there are bodies terrestrial, as fire, water and so on. But, one is the glory, i.e., the beauty and splendor, of the celestial bodies is one and another of the terrestrial: the glory of the stars is the beauty of heaven (Sir 44:9).
Again, by celestial bodies can be understood contemplatives: our commonwealth is in heaven (Phil 3:20); by the terrestrial the actives, who are occupied with earthly things. Hence it is said to Martha: you are concerned about many things (Luke 10:41).
978. For the same purpose he further introduces the diverse qualities of celestial bodies, when he says, one is the glory of the sun, another the glory of the moon. Similarly, there is a difference among the stars, for star differs from star in glory.
Furthermore, by the sun can be understood Christ: but for you who fear my name the sun of righteousness shall rise (Mal 4:2); by the moon, the Blessed Virgin: fair as the moon (Song 6:10); by the stars mutually situated, the other saints: the stars from their courses (Judg 5:20).
979. Then when he says, so also is the resurrection of the dead, he adapts the above examples to the resurrection of the dead.
It should not be supposed as to the literal explanation that the Apostle is saying this to indicate a diversity of genus in those rising, just because he had stated, star differs from star. But this refers to all the preceding, that it might be shown from all the foregoing that just as in things are found diverse qualities in bodies, so there will be a quality of the rising diverse from the quality of the dying. Hence, he continues, it is sown. Here the Apostle especially shows that the quality of a dying body is one thing and that of the rising body another.
980. And he is dealing here with the glorified rising body, whose distinctive qualities are called the marks of the glorified body. These marks are four which the Apostle touches on here.
First, he touches on the mark of incapacity of suffering, when he says: it is sown in corruption. And all the sowing can be taken for the first origin of the body, inasmuch as it is generated from seed. Yet it is more fitting according to the mind of the Apostle that sowing be referred to death and burial to correspond to what was said above: that which you sow is not quickened except it die first (1 Cor 15:36).
Death, however, is called both a dissolution and a sowing, not that in a dead body or in the dust dissolved from it there is some power for rising, as there is an active power in seed for generation; but because from God such an ordination was directed that from it a human body be formed again. Thus, therefore, the human body, when it is sown, i.e., when it dies, is in corruption, i.e., according to its own properties it is subjected to corruption, as it says in Romans: your bodies are dead because of sin (Rom 8:10).
It shall rise in incorruption. Here he says incorruption not only to exclude separation of the soul and the body, because even the bodies of the damned will have this imperishability, but to exclude both death or any harmful suffering either from within or from without. And in regard to this is the imperishability of the glorified understood: they shall hunger no more, neither thirst any more (Rev 7:16).
981. Second, he touches on the mark of clarity, when he says: it is sown in dishonor, i.e., the body, which before death was subject to many deformities and miseries: man that is born of a woman is of few days, and full of trouble (Job 14:1). It shall rise in glory, which signifies clarity, as Augustine says (On John). For the bodies of the saints will be clear and shining: the righteous will shine as the sun in the kingdom of their Father (Matt 13:43).
982. Third, he touches on the mark of agility, when he says, it is sown in weakness, i.e., the animal body, which before death is weak and slow and not easily moved by the soul: a perishable body weighs down the soul (Wis 9:15). It shall rise in power, namely, because it will come to pass that from such strength it can be moved by the soul and in no case will it show difficulty being moved, which pertains to the mark of agility. For there will be as much facility as felicity, as Augustine says. Hence it is said: the just will shine forth and will run like sparks through the stubble (Wis 3:7); they who wait for the Lord shall renew their strength, they shall mount up with wings like eagles, they shall run and not be weary, they shall walk and not faint (Isa 40:31).
983. Fourth, he touches on the mark of subtility, when he says, it is sown a natural body: it shall rise a spiritual body (1 Cor 15:44). In virtue of this mark some desire that it belongs to a glorified body to be able to exist in the same place with a body not glorified.
This can indeed be sustained, if it belonged to a body in the present state that it could be in the same place at the same time with another body in virtue of something which could be removed from the body.
But now, if it is examined closely, it will be seen that according to this nothing else belongs to the body, except inasmuch as it has bodily dimensions. Hence, we see that bodies, no matter how subtle, do not allow other bodies to be with them, as is evident in air and fire; and furthermore, if there were separated bodies absolutely without matter, as some supposed, they could not exist with natural bodies at the same time in the same place, as the Philosopher says. Therefore, as long as dimensions remain in a body, it is against its nature to be with another body in the same place. Hence, if this happens sometimes, it will be from a miracle. For this reason Gregory and Augustine ascribe to a miracle Christ’s entering the room of the disciples, while the door was closed. For no limited power can perform a miracle, because this belongs to God alone. It follows, then, that to be in the same place at the same time with another body cannot be due to a quality of a glorified body.
However, it must not be denied that a glorified body can be with another body at the same time in the same place, because the body of Christ after the resurrection entered where the disciples were, while the door was shut, to whom we hope our bodies will be conformed in the resurrection. But just as the body of Christ had this not from a property of his body, but in virtue of the divinity united, so the body of whatever one of the saints has this, not as given, but in virtue of the divinity existing in it. In this manner the body of Peter had the power that the sick be healed by his shadow, not through any property of his own.
984. Therefore it must be said that what the Apostle touches on here pertains to the mark of subtility, when he says, it is sown a natural body: it shall rise a spiritual body (1 Cor 15:44). Some have interpreted this badly and said that in the resurrection the body is changed into a spirit and will be similar to air or the wind, which is called a spirit. This is particularly excluded by what was said to the apostles: handle me, and see; for a spirit has not flesh and bones as you see that I have (Luke 24:39). Hence, also, the Apostle does not say that a spirit will rise, but a spiritual body. Therefore, in the resurrection it will be spiritual, not a spirit, just as now it is animal, not soul.
985. To understand the difference between these it should be noted that what is called the soul and what is called the spirit is one and the same in us; but it is called soul, inasmuch as it perfects the body, but spirit in virtue of the mind according to which we are like spiritual substances: be renewed in the spirit of your minds (Eph 4:23).
986. One should also consider that there is a threefold difference in the powers of the soul. For some powers are such that their activities are directed to the good of the body, i.e., the generative, nutritive and augmentative; some there are that use bodily organs, as the power of the sensitive part, but their activity is not directly ordained to the body, but rather to the perfection of the soul. But there are some powers which neither use bodily organs nor are directly ordained to the good of the body, but more to the good of the soul, as those which pertain to the intellective part.
Therefore, the first powers pertain to the soul inasmuch as it animates the body; the second pertain especially to the soul inasmuch as it is a spirit; but the third are midway between them. Yet because a judgment about a power should be taken more from its object and end than from the instrument, then the second powers are closer to the third than to the first.
987. Likewise one should consider that since every single thing is for the sake of its own activity, the body is perfected to this by the soul, just as it is the subject of the activities of the soul. Now, however, in this state our body is the subject of activities which belong to the soul, as far as it is the soul, according as it is generated and generates, is nourished, grows and decreases.
However, as to the spiritual activities of the soul, the body, although subject in another way, nevertheless causes much impediment, because a perishable body weighs down the soul (Wis 9:15). But in the resurrected state the animal activities by the body will cease, because there will be no generation, or growth or nourishment, but the body without any impediment and weariness will unceasingly serve the soul in its spiritual activities: blessed are those who dwell in your house, Lord (Ps 84:4). Therefore, just as our body is now animal, then it will be truly spiritual.
988. Some however will attribute the cause of these properties to a star, which they say is from the nature of the five essences, and comes in the composition of the human body. Because this is frivolous and incredible, we say, following Augustine, that they will proceed as a consequence of the virtue of the glorified soul. For Augustine says in his Letter to Dioscorus: God made the soul with such a natural power, that its fullest blessedness, which at the end of time is promised to the saints, overflows even into lower nature, which is the body, not the blessedness which is proper to the one enjoying it, but the fullness of health, that is, the strength of incorruption.
We see, however, that four things come forth from the soul to the body, and to the degree it is perfected, so the soul will have been more virtuous. First indeed it gives existence; therefore, when it will come to its highest perfection, it will cause it to be spiritual. Second, it conserves it from corruption; therefore we see men who are so much stronger by nature, suffer less from heat and from cold. Therefore, when the soul will become most perfect, it will conserve the body wholly impassible. Third, it gives beauty and clarity. For in weakness and death, on account of the debilitation of the working of the soul in the body, bodies become opaque, and when it comes to its highest perfection, it will make the body clear and shining. Fourth, it gives movement, and according to its degree of facility, so the capacity of the soul will have been stronger than the body. And therefore, when it will come to its highest perfection, it will give mobility to the body.