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| Scripture Phrases and Passages Clearly Assert “The Resurrection of the Dead.” The Force of This Very Phrase Explained as Indicating the Prominent Place of the Flesh in the General Resurrection.
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Chapter
XVIII.—Scripture Phrases and Passages Clearly Assert “The
Resurrection of the Dead.” The Force of This Very Phrase
Explained as Indicating the Prominent Place of the Flesh in the General
Resurrection.
Thus far it has been my object by prefatory
remarks to lay a foundation for the defence of all the Scriptures which
promise a resurrection of the flesh. Now, inasmuch as this
verity is supported by so many just and reasonable
considerations—I mean the dignity of the flesh itself,7381
| 7381 As stated in ch.
v.–ix. | the power and might of God,7382
the analogous cases in which these are
displayed,7383
| 7383 As stated in ch. xii.
and xiii. | as well as the good
reasons for the judgment, and the need thereof7384
—it will of course be only right and
proper that the Scriptures should be understood in the sense suggested
by such authoritative considerations, and not after the conceits of the
heretics, which arise from infidelity solely, because it is deemed
incredible that the flesh should be recovered from death and restored
to life; not because (such a restoration) is either unattainable by the
flesh itself, or impossible for God to effect, or unsuitable to the
final judgment. Incredible, no doubt, it might be, if it had not
been revealed in the word of God;7385
except that,
even if it had not been thus first announced by God, it might have been
fairly enough assumed, that the revelation of it had been withheld,
simply because so many strong presumptions in its favour had been
already furnished. Since, however, (the great fact) is proclaimed in so
many inspired passages, that is so far a dissuasive against
understanding it in a sense different from that which is attested by
such arguments as persuade us to its reception, even irrespective of
the testimonies of revelation. Let us see, then, first of all in what
title this hope of ours is held out to our view.7386
There is, I imagine, one divine edict
which is exposed to the gaze of all men: it is “The Resurrection
of the Dead.”7387
| 7387 Resurrectio
Mortuorum. | These words are
prompt, decisive, clear. I mean to take these very terms, discuss them,
and discover to what substance they apply. As to the word
resurrectio, whenever I hear of its impending over a human
being, I am forced to inquire what part of him has been destined to
fall, since nothing can be expected to rise again, unless it has
first been prostrated. It is only the man who is ignorant of the fact
that the flesh falls by death, that can fail to discover that it stands
erect by means of life. Nature pronounces God’s
sentence: “Dust thou art, and unto dust shalt thou
return.”7388
Even the man who
has not heard the sentence, sees the fact. No death but is the ruin of
our limbs. This destiny of the body the Lord also described, when,
clothed as He was in its very substance, He said, “Destroy this
temple, and in three days I will raise it up again.”7389
For He showed to what belongs (the incidents
of) being destroyed, thrown down, and kept down—even to that to
which it also appertains to be lifted and raised up again; although He
was at the same time bearing about with Him “a soul that was
trembling even unto death,”7390
but which did
not fall through death, because even the Scripture informs us that
“He spoke of His body.”7391
So that it is
the flesh which falls by death; and accordingly it derives its name,
cadaver, from cadendo.7392
| 7392 “Corpse
from falling.” This, of course, does not show the connection
of the words, like the Latin. [Elucidation I.] | The soul, however, has no trace of a
fall in its designation, as indeed there is no mortality in its
condition. Nay it is the soul which communicates its ruin to the body
when it is breathed out of it, just as it is also destined to raise it
up again from the earth when it shall re-enter it. That cannot fall
which by its entrance raises; nor can that droop which by its departure
causes ruin. I will go further, and say that the soul does not even
fall into sleep along with the body, nor does it with its companion
even lie down in repose. For it is agitated in dreams, and
disturbed: it might, however, rest, if it lay down; and lie down it
certainly would, if it fell. Thus that which does not fall even
into the likeness of death, does not succumb to the reality thereof.
Passing now to the other word mortuorum, I wish you to
look carefully, and see to what substance it is applicable. Were
we to allow, under this head, as is sometimes held by the heretics,
that the soul is mortal, so that being mortal it shall attain to a
resurrection; this would afford a presumption that the flesh also,
being no less mortal, would share in the same resurrection. But
our present point is to derive from the proper signification of this
word an idea of the destiny which it indicates. Now, just as the term
resurrection is predicated of that which falls—that is,
the flesh—so will there be the same application of the word
dead, because what is called “the resurrection of the
dead” indicates the rising up again of that which is fallen down.
We learn this from the case of Abraham, the father of the faithful, a
man who enjoyed close intercourse with God. For when he requested of
the sons of Heth a spot to bury Sarah in, he said to them, “Give
me the possession of a burying place with you, that I may bury my
dead,”7393
—meaning, of
course, her flesh; for he could not have desired a place to bury her
soul in, even if the soul is to be deemed mortal, and even if it could
bear to be described by the word “dead.” Since,
then, this word indicates the body, it follows that when “the
resurrection of the dead” is spoken of, it is the rising again of
men’s bodies that is meant.E.C.F. INDEX & SEARCH
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