What shall we say then? Has not the flesh even now (in this life) the spirit by faith? so that the question still remains to be asked, how it is that the animate (or natural) body can be said to be sown? Surely the flesh has received even here the spirit--but only its "earnest;" [7699] whereas of the soul (it has received) not the earnest, but the full possession. Therefore it has the name of animate (or natural) body, expressly because of the higher substance of the soul (or anima,) in which it is sown, destined hereafter to become, through the full possession of the spirit which it shall obtain, the spiritual body, in which it is raised again. What wonder, then, if it is more commonly called after the substance with which it is fully furnished, than after that of which it has yet but a sprinkling?
[7687] What in our version is rendered "a natural body," is St. Paul's soma psuchikon, which the heretics held to be merely a periphrasis for psuche. We have rendered Tertullian's phrase corpus animale by "animate body," the better to suit the argument.
[7688] 1 Cor. xv. 42, 43.
[7689] Compare ver. 45 with Gen. ii. 7.
[7690] See this put more fully above, c. v., near the end.
[7691] Animata.
[7692] See the De Anima, v.-ix., for a full statement of Tertullian's view of the soul's corporeality.
[7693] 1 Cor. xv. 45.
[7694] 1 Cor. xv. 46.
[7695] Ver. 47.
[7696] Ver. 45.
[7697] Ver. 46.
[7698] 1 Cor. xv. 44, 45.
[7699] 2 Cor. i. 22, v. 5, and Eph. i. 14.
Chapter LIV.--Death Swallowed Up of Life. Meaning of This Phrase in Relation to the Resurrection of the Body.
Then, again, questions very often are suggested by occasional and isolated terms, just as much as they are by connected sentences. Thus, because of the apostle's expression, "that mortality may be swallowed up of life" [7700] --in reference to the flesh--they wrest the word swallowed up into the sense of the actual destruction of the flesh; as if we might not speak of ourselves as swallowing bile, or swallowing grief, meaning that we conceal and hide it, and keep it within ourselves. The truth is, when it is written, "This mortal must put on immortality," [7701] it is explained in what sense it is that "mortality is swallowed up of life"--even whilst, clothed with immortality, it is hidden and concealed, and contained within it, not as consumed, and destroyed, and lost. But death, you will say in reply to me, at this rate, must be safe, even when it has been swallowed up. Well, then, I ask you to distinguish words which are similar in form according to their proper meanings. Death is one thing, and mortality is another. It is one thing for death to be swallowed up, and another thing for mortality to be swallowed up. Death is incapable of immortality, but not so mortality. Besides, as it is written that "this mortal must put on immortality," [7702] how is this possible when it is swallowed up of life? But how is it swallowed up of life, (in the sense of destroyed by it) when it is actually received, and restored, and included in it? For the rest, it is only just and right that death should be swallowed up in utter destruction, since it does itself devour with this same intent. Death, says the apostle, has devoured by exercising its strength, and therefore has been itself devoured in the struggle "swallowed up in victory." [7703] "O death, where is thy sting? O death, where is thy victory?" [7704] Therefore life, too, as the great antagonist of death, will in the struggle swallow up for salvation what death, in its struggle, had swallowed up for destruction.
[7700] 2 Cor. v. 4.
[7701] 1 Cor. xv. 53.
[7702] 1 Cor. xv. 53.
[7703] Ver. 54.
[7704] Ver. 55.
Chapter LV.--The Change of a Thing's Condition is Not the Destruction of Its Substance. The Application of This Principle to Our Subject.
Now although, in proving that the flesh shall rise again we ipso facto prove that no other flesh will partake of that resurrection than that which is in question, yet insulated questions and their occasions do require even discussions of their own, even if they have been already sufficiently met. We will therefore give a fuller explanation of the force and the reason of a change which (is so great, that it) almost suggests the presumption that it is a different flesh which is to rise again; as if, indeed, so great a change amounted to utter cessation, and a complete destruction of the former self. A distinction, however, must be made between a change, however great, and everything which has the character of destruction. For undergoing change is one thing, but being destroyed is another thing. Now this distinction would no longer exist, if the flesh were to suffer such a change as amounts to destruction. Destroyed, however, it must be by the change, unless it shall itself persistently remain throughout the altered condition which shall be exhibited in the resurrection. For precisely as it perishes, if it does not rise again, so also does it equally perish even if it does rise again, on the supposition that it is lost [7705] in the change. It will as much fail of a future existence, as if it did not rise again at all. And how absurd is it to rise again for the purpose of not having a being, when it had it in its power not to rise again, and so lose its being--because it had already begun its non-existence! Now, things which are absolutely different, as mutation and destruction are, will not admit of mixture and confusion; in their operations, too, they differ. One destroys, the other changes. Therefore, as that which is destroyed is not changed, so that which is changed is not destroyed. To perish is altogether to cease to be what a thing once was, whereas to be changed is to exist in another condition. Now, if a thing exists in another condition, it can still be the same thing itself; for since it does not perish, it has its existence still. A change, indeed, it has experienced, but not a destruction. A thing may undergo a complete change, and yet remain still the same thing. In like manner, a man also may be quite himself in substance even in the present life, and for all that undergo various changes--in habit, in bodily bulk, in health, in condition, in dignity, and in age--in taste, business, means, houses, laws and customs--and still lose nothing of his human nature, nor so to be made another man as to cease to be the same; indeed, I ought hardly to say another man, but another thing. This form of change even the Holy Scriptures give us instances of. The hand of Moses is changed, and it becomes like a dead one, bloodless, colourless, and stiff with cold; but on the recovery of heat, and on the restoration of its natural colour, it is again the same flesh and blood. [7706] Afterwards the face of the same Moses is changed, [7707] with a brightness which eye could not bear. But he was Moses still, even when he was not visible. So also Stephen had already put on the appearance of an angel, [7708] although they were none other than his human knees [7709] which bent beneath the stoning. The Lord, again, in the retirement of the mount, had changed His raiment for a robe of light; but He still retained features which Peter could recognise. [7710] In that same scene Moses also and Elias gave proof that the same condition of bodily existence may continue even in glory--the one in the likeness of a flesh which he had not yet recovered, the other in the reality of one which he had not yet put off. [7711] It was as full of this splendid example that Paul said: "Who shall change our vile body, that it may be fashioned like unto His glorious body." [7712] But if you maintain that a transfiguration and a conversion amounts to the annihilation of any substance, then it follows that "Saul, when changed into another man," [7713] passed away from his own bodily substance; and that Satan himself, when "transformed into an angel of light," [7714] loses his own proper character. Such is not my opinion. So likewise changes, conversions and reformations will necessarily take place to bring about the resurrection, but the substance of the flesh will still be preserved safe.
[7705] Subducitur.
[7706] Ex. iv. 6, 7.
[7707] Ex. xxxiv. 29, 35.
[7708] Acts vi. 15.
[7709] Acts vii. 59, 60.
[7710] Matt. xvii. 2-4.
[7711] Ver. 3.
[7712] Phil. iii. 21.
[7713] 1 Sam. x. 6.
[7714] 2 Cor. xi. 14.