Chapter 79 — That our bodies will rise again through Christ

It has been proved (Bk. 4, ch. 54.) that Christ has delivered us from those things we have incurred through the sin of the first man, from whom we have contracted not only sin, but also death, which the punishment of sin, according to the Apostle: Sin came into the world through one man and death through sin (Rom 5:12). Consequently, Christ delivered us from both, namely, sin and death. Therefore, the Apostle says: If, because of one man’s trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness reign in life through the one man Jesus Christ (Rom 5:17).

And in order to afford us a proof of both in himself, he chose both to die and to rise again. He chose to die in order to free us from sin; hence the Apostle says: Just as it is appointed for men to die once, and after that comes judgment, so Christ was offered once to bear the sins of many (Heb 9:27–28). He chose to rise again, in order to free us from death; hence the Apostle says: Christ has been raised from the dead, the first fruits of those who have fallen asleep. For as by a man came death, by a man has come also the resurrection of the dead (1 Cor 15:20–21).

Accordingly, we obtain the effect of Christ’s Passion as to the forgiveness of sin: for it has been already stated (Ch. 56.) that the sacraments produce their effect through the efficacy of Christ’s Passion.

But we shall obtain the effect of Christ’s resurrection by being delivered from death at the end of the world, when we shall all rise again by the power of Christ. Hence the Apostle says: If Christ is preached as raised from the dead, how can some of you say that there is no resurrection of the dead? But if there is no resurrection of the dead, then Christ has not been raised; if Christ has not been raised, then our preaching is in vain and your faith is in vain (1 Cor 15:12–14). Therefore, it is of faith to believe in the future resurrection of the dead.

There are some, however, who disbelieve in the future resurrection of the body: such is the perversity of their mind that when, in the Scriptures, they read about the resurrection, they refer such statements to the spiritual resurrection of those who arise from sin through grace.

This error is condemned by the Apostle: Avoid such godless chatter, for it will lead people into more and more ungodliness, and their talk will eat its way like gangrene. Among them are Hymenaeus and Philetus, who have swerved from the truth by holding that the resurrection is past already (2 Tim 2:16–18), which could only refer to a spiritual resurrection. Therefore, it is against faith to substitute a spiritual for a bodily resurrection.

Moreover. It is evident from other things which the Apostle says to the Corinthians that he is speaking of the resurrection of the body in this particular place quoted above. Thus, after a few words he goes on to say: It is sown a physical body, it is raised a spiritual body (1 Cor 15:44), thus clearly indicating the body’s resurrection; then he adds: This perishable nature must put on the imperishable, and this mortal nature must put on immortality (1 Cor 15:53). Now this perishable and this mortal refer to the body. Therefore, it is the body that will arise again.

Further. Our Lord foretold both resurrections. He said: Truly, truly, I say to you, the hour is coming, and now is, when the dead will hear the voice of the Son of God, and those who hear will live (John 5:25). These words seem to refer to the spiritual resurrection of souls, which was already beginning when people believed in Christ. But afterwards he referred to the resurrection of the body, when he said: The hour is coming when all who are in the tombs will hear the voice of the Son of God (John 5:28), since it is clear that they who are in the graves are not souls, but bodies. Therefore, the resurrection of bodies is foretold here.

It is also expressly foretold by Job: For I know that my Redeemer lives, and at last he will stand upon the earth; and after my skin has been thus destroyed, then from my flesh I shall see God (Job 19:25–26).

Reason also supplies an evident proof of the resurrection, provided we bear in mind what has already been proved. Thus we have shown (Bk. 2, ch. 79.) that the human soul is immortal: thus it survives the body after its separation from it. It is also manifest from what has been stated (Bk. 2, cc. 83-84.) that the soul is united to the body naturally, since it is by its essence the form of the body: hence it is unnatural for the soul to be without the body. Now nothing unnatural can last forever: consequently, the soul will not remain forever without the body. Therefore, since the soul is immortal, it must be reunited to the body, and this is to rise again. Hence the immortality of the soul would seem to demand the future resurrection of the body.

Again. It has been proved (Bk. 3, ch. 24.) that man’s natural desire tends to happiness. Now ultimate happiness is the perfection of the happy one. Consequently, whoever lacks something for perfection is not yet perfectly happy, since his desire is not yet wholly at rest, and all imperfect things naturally seek to attain to perfection. Now the soul when separated from the body is imperfect, in a way, even as any part is when severed from its whole; the soul is naturally part of human nature. Therefore, man cannot obtain ultimate happiness unless his soul be reunited to his body. This is all the more true since, as we have shown, (Bk. 3, ch. 48.) man cannot reach ultimate happiness in this life.

Again. It was proved above (Bk. 3, ch. 140.) that divine providence punishes evil-doers and rewards those who do well. Now, in this life, man (who is composed of soul and body) either sins or lives aright. Therefore, reward or punishment is due to man in respect of his body and of his soul. But it is plain that in this life man cannot obtain the reward of ultimate felicity, as we have shown above. (Bk. 3, cc. 26. seqq.) Moreover, in many cases sins are not punished in this life. Nay, they flourish, for it is said: Why do the wicked live, reach old age, and grow mighty in power? (Job 21:7). Therefore, we must postulate a reunion of soul and body, in order that both in soul and body man may be rewarded or punished.