SUe"?: r^:^nilitLr-b^~ |Hi~
bearing on the question as to when the urncess nf tr„, J tion from the one kind of body to the oth^e takes I^ac^'andZe latter interpretation is in line with what we have seen to be St bfe nof'"'i "'"' "?T"K'' '•'''^'"°" to Christ the resurKction mate3°afte"r'L'a'tr' ""' P'"^''"^^'' ''^«*'- *'"^' '" "e consun"- What, however. St. Paul is concerned with in this passage is
KESUKRECTION OF CHRIST 3bV
]?,?rt"n''^'."'? ^""'"■."t between the two Iwdics, the 'natural' and the 'spiritual,' ami their genetic relations. The ",it« fvx^Koy we have ,n relation to Adam, the natural head of the human race, who through the Divine creative inbrcatlinj became 'a living soul ' (^u^T 4'-<7«). Tlie a^^a\rJ"^Z[^""2t ResSrrc.,-rn ,T1' ',° "Christ, the second A.lam.'^who t"7ou,^h the Kesui rcc ion Ims become a llfe-creatingSpirit (.ri-tOua Ca,o/o.oO.O the founder and head of a new humanity (v.«). ^lan the flrVt
beueen Ihf.'h"'" ''eayen'(;f oepo^oD, v.47). '(on tbiscontras between the 'heavenly man and the ' earthly ' and its relation
<fc ™V7'" "isa^rAnd"""'' '"',"■"'"•,' '■" '"^^ """ ^'eine iv" „ ..1 ' • ■' ^"" "' "e have borne the likeness of fho
earthly man, so we are to bear (reading *op,>oM I) the likeness of the heavenly man (y.4»). Not the bmly of Hesh therefore thi self-expression of the ,/,„„, the natural principle of Hfewhch Zt wh-'!' " n"?" to.A.iam the first niembcfr of the race is that which will be raised up as the organism of our future
^Thi's°Ta"m t"fle;h°„' Vu'"'r' '" "•^■'"^'"•■»- -"'i^^'rJvtZ God nl.ifh,r H'„fi "'"1. ''"Od cannot inherit tlie kingdom of God, neither doth corruption inherit incorruption ■ (v to) This ffa>^a .pvxi^ov, the body of our humiliation, shall be exclianL."cd HorJ «°''-l: T^J 'J"" ""to (<r"M«op*o.) the body of (Jhrist's glory, the body of the Exalted Lord, the second Adam who in Sv "^!""' heavenly ■ life possesses a „i^a n".^Z7j T bodv whlch is the perfect organ and instrument of the Spirit^s self- expression What the substance of this spiritual boX?s is noi described (IS It MfaV), only its formative principle^To can ^t spiritual IS not to assert its imniaterialitv Sr to entity it with
o/sp rit^'iuft"!™,;"^ 7"";"^'^ subordination to fhi'^^urpo es ot spirit. Just as the natural or psych cal body does not consist
SDir?t" cf"'s n,n,''*'/f ' 'P'^''""' orpneumatical body consi o spirit (cf. Simpson, Hesurrectwn and Modem Thouaht n S'in
The support afforded by modern science to the apostolic del of the Resurrection-Body, in particular to St. Paul's doctrine of the -spiritual body' and its connexion with the • naturaP I li"v ,"/,rH ""teworthy. 'The whole trend of mode n psycho logy IS to draw the two sides of man's nature, the bodily and the spiritual more closely together by emphasizing the domin anoe of_8pirit over matter, recognizing that
' . . . of the soule the bodie forme doth take • i'or soule is forme, and doth the bodie make ' (Spenser, An Hymne in Honour of Beautie, 1. 1.12 f ) The Identity even of our present bodies is now conceived by ?,tv of th." ''k l""terialistio fashion, as consisting not nTden^ tity of the particles of matter of which the body is composed hpn, „ H ™"tinually changing, but in that which organizei them and makes them the instrument or medium of its ex pression, the vital organic constructive principle whi"h?„ its ow n Pa in'e't ^P'"tnal As Origen expressed it, drawing out th2 continuitv bo/'g' fl*" '""'^' " " th" «ame not by any material ?hP "™ i-^..'','^"'^,"'* permanence of that which gives the law, fl.'o Jefw./ti°Tri;/.-.,°L''!i°,"Jtitution,' the rat^o insita a
n7«/.l„w V ': •" W^- "'" consiiiuiion,' the rafio insita a Deo (see Westcott, art. • Origenes,' DCB iy. 138 n.). Further the
fnf 1,"tL'"'"h""P °'.^°''^-- '<='""'='= '^'" '^ "'o--^ and „"ore ins s ' hfs'^11 , I. h'«' o' ""'"'estation or expression of spirit, and • ThP^iif different forms in different conditions of existence Th K H " <^™'"? °l the bodily life is its spiritual meaning. . J„d thp ■\» "f '" ''",'■ "Chicle, is but utterance of the spfritual, and the ultimate reality even of the bodily being is only what It IS spiritually '(Moberly, Ministerial I'riesthood, p 4u) ' A tion"''o"n e^irVh" '^^ !"?f '^"f V-!' the only-method and condi- tion, on earth, of spiritual personality. It is capable, indeed ot
fX,fSf^7";y"^;r^'"-^.; ■ ,• ■ it is. in factf almost ahvi?s falling short of at least the ideal expression of it. And yet body wthe onlii method of spiritual life ; even as things are, spiri? is the true meaning of bodily life ; and bodies are reali; vehicles tai'^l'^T''""."" .0' =Pi.--it ; - - - the perfect ideal would cer! tein .y be, not spirit without body, but body which was the Ideally perfect utterance of spirit' (Moberly, Problems and Tf^/h^lS' P- ^'*^; K^?"""'?^ the scientific tVuth ofISs y°ew of the relation ot body and spirit, O. Lodge recognizes the probability of a future embodied state. 'Since our identity
?;!^ilS''"°"''J'*y '" "° ™J' '■'^'"'"d "Pon identity of material particles, and since our present body has been "composed" by fho^l " tT^'.^K^'^^.^ht or soul, it is legitimate to suppose that some other body can equally well be hereafter composed bv the same agency ; in other words, that the spirit will retain the power of constructing for itself a suitable vehicle of mani- festation which is the essential meaning of the term " body " • (Man and the Universe, London, 1908, p. 281 f.). In particu'lar he recognizes the reasonableness of the Christian doctrine of a bodily resurrection. ■ Christianity both by its doctrines and its oerenionies rightly emphasises the material aspect of existeiicr for It IS founded upon the idea of Incarnation ; and ils belief iii some sort of bodily resurrection is based on the idea that every real personal existence must have a double aspect-not spiritual alone, nor physical alone, but in some way both Such an opinion . . . is by no means out of harmony with science Christianity, therefore, reasonably supplements the mere sur! yiyalofartisc.ariiate8pirit, a homele,ss waii<lerer or melancholy ghost, with the warm and comfortable clothing of somet Ig that may legitimately bo spoken of as a "body"; that is to say. It postulates a supersen-sually appreciable vehicle or mode of manifestation, fitted to subserve the needs of future exist^ mrl? m'?'ioJT'''*'r.'!!l""," th? needs of terrestrial life ' (/W vi. nnr™ ■)?!» • '^'•: The Material Klement in Christianity ' ih. iv. [1906-06] J14 ff., and Substance of Faith, London, 1007, 'p. 100). To a great many questions rai.sed by the iil- quiring mind in this connexion no answer is