A. 11 - The Resurrection of the Body

The Resurrection of the Body

Not only does the Holy Spirit sanctify the Church as regards the souls of its members, but our bodies also will rise again by his power: we believe in him that raised up Jesus Christ, our Lord, from the dead (Rom 4:24); and: by a man came death: and by a man the resurrection of the dead (1 Cor 15:21). (Parallel texts: ST I.97.3; III.2.6, ad 2; SCG II.44; ST Supplement, q. 75, a. 1; SCG IV.79, 80, 81; Compendium theologiae, cc. 151, 154.) Thus, we believe according to our faith in the future resurrection of the dead. In this there are four considerations:

first, the benefits which proceed from our faith in the resurrection;

second, the qualities of those who will rise, taken all in general;

third, the condition of the blessed;

fourth, the condition of the damned in particular.

Concerning the first, our faith and hope in the resurrection is beneficial in four ways. (Parallel texts: ST III.56.1; ST Supplement, q. 76, a. 1; SCG IV.79; Compendium theologiae, ch. 239.)

First, it takes away the sorrow which we feel for the departed. It is impossible for one not to grieve over the death of a relative or friend. Yet the hope that such a one will rise again greatly tempers the pain of parting: and we will not have you ignorant, brethren, concerning those who are asleep, that you be not sorrowful, as others who have no hope (1 Thess 4:12).

Second, it takes away the fear of death. If one does not hope in another and better life after death, then without doubt one is greatly in fear of death and would willingly commit any crime rather than suffer death. But because we believe in another life which will be ours after death, we do not fear death, nor would we do anything wrong through fear of it: that, through death he might destroy him who had the empire of death, that is to say, the devil, and might deliver those who through fear of death were all their life subject to bondage (Heb 2:14–15).

Third, it makes us watchful and careful to live uprightly. If, however, this life in which we live were all, we would not have this great incentive to live well, for whatever we do would be of little importance. For it would be regulated not by eternity, but by brief, determined time. But we believe that we will receive eternal rewards in the resurrection for whatsoever we do here. Hence, we are anxious to do good: if in this life only we have hope in Christ, we are of all men most miserable (1 Cor 15:19).

Fourth, it withdraws us from evil. Just as the hope of reward urges us to do good, so also the fear of punishment, which we believe is reserved for wicked deeds, keeps us from evil: but they who have done good things shall come forth unto the resurrection of life; but they who have done evil, unto the resurrection of judgment (John 5:29).

Concerning the second, it should be known that a fourfold condition can be observed in the resurrection. (Parallel texts: ST Supplement, q. 79, a. 1; SCG IV.80, 81; Commentary on Aristotle’s On the Soul, a. 19, ad 13; Compendium theologiae, ch. 153; Quodlibet XI, q. 6; ST Supplement, qq. 80–87.)

The first regards the identity of the bodies of the risen: it will be the same body as it is now, both as regards its flesh and its bones. Some, indeed, have said that it will not be this same body which is corrupted that will be raised up. Yet such a view is contrary to the Apostle: for this corruptible must put on incorruption (1 Cor 15:53). And likewise, the Holy Scripture says that by the power of God this same body will rise to life: and I shall be clothed again with my skin; and in my flesh I shall see my God (Job 19:26).

The second condition regards the quality of the risen body, which will be different from that of the mortal body: because they will be incorruptible, both of the blessed, who will be ever in glory, and of the damned, who will be ever in punishments: for this corruptible must put on incorruption; and this mortal must put on immortality (1 Cor 15:53). And since the body will be incorruptible and immortal, there will no longer be the use of food or of marital relations: for in the resurrection they shall neither marry nor be married, but shall be as the angels of God in heaven (Matt 22:30). This is directly against the Jews and Muslims. Nor shall he return any more into his house (Job 7:10).

The third condition regards the integrity of the risen body. Both the good and the wicked will rise with all the soundness of body which is natural to man. He will not be blind or deaf or bear any kind of physical defect: the dead shall rise again incorruptible (1 Cor 15:52), which is to say, wholly free from the defects of the present life.

The fourth condition regards the age of the risen body. All will rise in the condition of perfect age, which is of thirty-three or thirty-two years. This is because all who did not yet come to this age, did not possess this perfect age, and the old had already lost it. Hence, youths and children will be given what they lack, and what the aged once had will be restored to them: until we all attain the unity of faith and of the knowledge of the Son of God, unto a perfect man, unto the measure of the age of the fullness of Christ (Eph 4:13).

Concerning the third, it must be known that the good will enjoy a special glory because the blessed will have glorified bodies which will be endowed with four gifts.

The first is brilliance: then shall the just shine as the sun in the kingdom of their Father (Matt 13:43).

The second is impassibility: *it is sown in dishonor; it shall rise in glory (*1 Cor 15:43); God shall wipe away all tears from their eyes; and death shall be no more. Nor mourning, nor crying, nor sorrow shall be anymore, for the former things are passed away (Rev 21:4).

The third is agility: the just shall shine and shall run to and fro like sparks among the reeds (Wis 3:7).

The fourth is subtility: it is sown a natural body; it shall rise a spiritual body (1 Cor 15:44). This is not in the sense of being altogether a spirit, but that the body will be wholly subject to the spirit.

Concerning the fourth, it must also be known that the condition of the damned will be the exact contrary to that of the blessed. Theirs is the state of eternal punishment, which has a fourfold evil condition.

The bodies of the damned will not be brilliant: their countenances shall be as faces burnt (Isa 13:8).

Likewise, they will be passible, because they will never deteriorate and, although burning eternally in fire, they will never be consumed: their worm shall not die and their fire shall not be quenched (Isa 66:24).

They will be weighed down, and the soul of the damned will be as it were chained therein: to bind their kings with fetters, and their nobles with manacles of iron (Ps 149:8).

Finally, they will be in a certain manner fleshly both in soul and body: the beasts have rotted in their dung (Joel 1:17).