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

Now, to upset all conceits of this sort, let me dispel at once the preliminary idea on which they rest—their assertion that the prophets make all their announcements in figures of speech. Now, if this were the case, the figures themselves could not possibly have been distinguished, inasmuch as the verities would not have been declared, out of which the figurative language is stretched. And, indeed, if all are figures, where will be that of which they are the figures? How can you hold up a mirror for your face, if the face nowhere exists? But, in truth, all are not figures, but there are also literal statements; nor are all shadows, but there are bodies too: so that we have prophecies about the Lord Himself even, which are clearer than the day. For it was not figuratively that the Virgin conceived in her womb; nor in a trope did she bear Emmanuel, that is, Jesus, God with us.111    Isa. vii. 14; Matt. i. 23. Even granting that He was figuratively to take the power of Damascus and the spoils of Samaria,112    Isa. viii. 4. still it was literally that He was to “enter into judgment with the elders and princes of the people.”113    Isa. iii. 13. For in the person of Pilate “the heathen raged,” and in the person of Israel “the people imagined vain things;” “the kings of the earth” in Herod, and the rulers in Annas and Caiaphas, were gathered together “against the Lord, and against His anointed.”114    Ps. ii. 1, 2. He, again, was “led as a sheep to the slaughter, and as a sheep before the shearer,” that is, Herod, “is dumb, so He opened not His mouth.”115    Isa. liii. 7. “He gave His back to scourges, and His cheeks to blows, not turning His face even from the shame of spitting.”116    Isa. l. 6, Sept. “He was numbered with the transgressors;”117    Isa. liii. 12. “He was pierced in His hands and His feet;”118    Ps. xxii. 17. “they cast lots for his raiment;”119    Ver. 18. “they gave Him gall, and made Him drink vinegar;”120    Ps. lxix. 22. Tertullian only briefly gives the sense in two words: et potus amaros. “they shook their heads, and mocked Him;”121    Ps. xxii. 8. “He was appraised by the traitor in thirty pieces of silver.”122    Zech. xi. 12. What figures of speech does Isaiah here give us? What tropes does David? What allegories does Jeremiah? Not even of His mighty works have they used parabolic language. Or else, were not the eyes of the blind opened? did not the tongue of the dumb recover speech?123    Isa. xxxv. 5. did not the relaxed hands and palsied knees become strong,124    Ver. 3. and the lame leap as an hart?125    Ver. 6. No doubt we are accustomed also to give a spiritual significance to these statements of prophecy, according to the analogy of the physical diseases which were healed by the Lord; but still they were all fulfilled literally: thus showing that the prophets foretold both senses, except that very many of their words can only be taken in a pure and simple signification, and free from all allegorical obscurity; as when we hear of the downfall of nations and cities, of Tyre and Egypt, and Babylon and Edom, and the navy of Carthage; also when they foretell Israel’s own chastisements and pardons, its captivities, restorations, and at last its final dispersion.  Who would prefer affixing a metaphorical interpretation to all these events, instead of accepting their literal truth? The realities are involved in the words, just as the words are read in the realities.  Thus, then, (we find that) the allegorical style is not used in all parts of the prophetic record, although it occasionally occurs in certain portions of it.

CAPUT XX.

Ob hujusmodi igitur conjecturas, primam praestructionem eorum depellam, qua volunt omnia Prophetas per imagines concionatos: quando si ita esset, ne ipsae quidem imagines distingui potuissent, si non 0821B et veritates praedicatae fuissent, ex quibus imagines deliniarentur . Atque adeo, si omnia figurae, quid erit illud, cujus figurae? quomodo speculum obtendes, si nusquam est facies? Adeo autem non omnia imagines, sed et veritates; nec omnia umbrae, sed et corpora: ut in ipsum quoque Dominum insigniora quaeque luce clarius praedicarentur. Nam et virgo concepit in utero, non figurate; et peperit Emmanuelem, nobiscum Deum Jesum, non oblique; et si oblique accepturum virtutem Damasci, et spolia Samariae (Is., VIII, 4), sed manifeste venturum in judicium cum presbyteris et archontibuspopuli (Is., III, 14). Nam et tumultuatae sunt gentes (Ps., II) in persona Pilati, et populi meditati sunt inania in persona Israel. Astiterunt reges terrae, Herodes: et archontes congregati 0821Csunt in unum, Anna et Caipha: adversus Dominum, et adversus Christum ejus, qui et (Is., LIII) tanquam ovis ad jugulationemadductus est, et tanquam agnus ante tondentem , scilicet Herodem, sine voce, sic non aperuit os suum, dorsum suum ponens ad flagella, 0822Aet maxillas adpalmas, et faciem non avertens a sputaminum jaculis ; deputatus etiam inter iniquos; perfossus (Ps., XXI) manus et pedes; sortem passus in vestimento, et potus amaros, et capitum irridentium nutus; triginta argenteis (Zach., XI, 12) adpretiatus a proditore. Quae hic figurae apud Esaiam? quae imagines apud David? quae aenigmata apud Hieremiam , ne virtutes quidem ejus per parabolas profatos ? Aut numquid nec (Es., XXXV, 6) oculi patefacti sunt caecorum, nec inclaruit lingua mutorum? nec manus aridae et genua dissoluta revaluerunt, nec claudisalierunt ut cervus? Quae etsi ipsi spiritaliter quoque interpretari solemus, secundum comparationem animalium vitiorum a Domino remediatorum; cum tamen et carnaliter adimpleta 0822B sunt, ostendunt prophetas in utramque speciem praedicasse; salvo eo quod plures voces eorum nudae et simplices, et ab omni allegoriae nubilo purae defendi possint : ut cum exitus gentium et urbium resonant (Is., XIII), Tyri, et Aegypti, et Babylonis, et Idumaeae, et Carthaginiensium navium; ut cum ipsius Israelis plagas aut venias, captivitates, restitutiones, ultimaeque dispersionis exitum perorant. Quis haec interpretabitur magis, quam recognoscet? Res in literis tenentur, ut literae in rebus leguntur . Ita non semper, nec in omnibus allegorica forma est prophetici eloquii, sed interdum et in quibusdam.