Thomas Aquinas, on 1Cor 15:44

“It is sown a natural body, it shall rise a spiritual body. If there be a natural body, there is also a spiritual body, as it is written:”

“983. – Fourthly, he touches on the mark of subtility, when he says, It is sown a physical body, it is raised a spiritual body. In virtue of this mark some desire that it belongs to a glorified body to be able to exist in the same place with a body not glorified. This can indeed be sustained, if it belonged to a body in the present state that it could be in the same place at the same time with another body in virtue of something which could be removed from the body. But now, if it is examined closely, it will be seen that according to this nothing else belongs to the body, except inasmuch as it has bodily dimensions. Hence, we see that bodies, no matter how subtle, do not allow other bodies to be with them, as is evident in air and fire; and furthermore, if there were separated bodies absolutely without matter, as some supposed, they could not exist with natural bodies at the same time in the same place, as the Philosopher says. Therefore, as long as dimensions remain in a body, it is against its nature to be with another body in the same place. Hence, if this happens sometimes, it will be from a miracle. For this reason Gregory and Augustine ascribe to a miracle Christ's entering the room of the disciples, while the door was closed. For no limited power can perform a miracle, because this belongs to God alone. It follows, then, that to be in the same place at the same time with another body cannot be due to a quality of a glorified body. However, it must not be denied that a glorified body can be with another body at the same time in the same place, because the body of Christ after the resurrection entered where the disciples were, while the door was shut, to whom we hope our bodies will be conformed in the resurrection. But just as the body of Christ had this not from a property of his body, but in virtue of the divinity united, so the body of whatever one of the saints has this, not as given, but in virtue of the divinity existing in it. In this manner the body of Peter had the power that the sick be healed by his shadow, not through any property of his own. 984. – Therefore it must be said that what the Apostle touches on here pertains to the mark of subtility, when he says, It is sown a physical body, it is raised a spiritual body. Some have interpreted this badly and said that in the resurrection the body is changed into a spirit and will be similar to air or the wind, which is called a spirit. This is particularly excluded by what was said to the apostles: "Handle me, and see; for a spirit has not flesh and bones as you see that I have" (Lk. 24:39). Hence, also, the Apostle does not say that a spirit will rise, but a spiritual body. Therefore, in the resurrection it will be spiritual, not a spirit, just as now it is animal, not soul. 985. – To understand the difference between these it should be noted that what is called the soul and what is called the spirit is one and the same in us; but it is called soul, inasmuch as it perfects the body, but spirit in virtue of the mind according to which we are like spiritual substances: "Be renewed in the spirit of your minds" (Eph. 4:23). 986. – One should also consider that there is a threefold difference in the powers of the soul. For some powers are such that their activities are directed to the good of the body, i.e., the generative, nutritive and augmentative; some there are that use bodily organs, as the power of the sensitive part, but their activity is not directly ordained to the body, but rather to the perfection of the soul. But there are some powers which neither use bodily organs nor are directly ordained to the good of the body, but more to the good of the soul, as those which pertain to the intellective part. Therefore, the first powers pertain to the soul inasmuch as it animates the body; the second pertain especially to the soul inasmuch as it is a spirit; but the third are midway between them. Yet because a judgment about a power should be taken more from its object and end than from the instrument, then the second powers are closer to the third than to the first. 987. – Likewise one should consider that since every single thing is for the sake of its own activity, the body is perfected to this by the soul, just as it is the subject of the activities of the soul. Now, however, in this state our body is the subject of activities which belong to the soul, as far as it is the soul, according as it is generated and generates, is nourished, grows and decreases. However, as to the spiritual activities of the soul, the body, although subject in another way, nevertheless causes much impediment, because "for a perishable body weighs down the soul," as it says in Wisdom (9:5, Vulgate). But in the resurrected state the animal (physical) activities by the body will cease, because there will be no generation, or growth or nourishment, but the body without any impediment and weariness will unceasingly serve the soul in its spiritual activities, as it says in Psalm 84 (4): "Blessed are those who dwell in your house, Lord." Therefore, just as our body is now animal (physical), then it will be truly spiritual. 988. – Some however will attribute the cause of these properties to a star, which they say is from the nature of the five essences, and comes in the composition of the human body. Because this is frivolous and incredible, we say, following Augustine, that they will proceed as a consequence of the virtue of the glorified soul. For Augustine says in his Letter to Dioscorus (Ep. 118.3): "God made the soul with such a natural power, that its fullest blessedness, which at the end of time is promised to the saints, overflows even into lower nature, which is the body, not the blessedness which is proper to the one enjoying it, but the fullness of health, that is, the strength of incorruption." We see, however, that four things come forth from the soul to the body, and to the degree it is perfected, so the soul will have been more virtuous. First indeed it gives existence; therefore, when it will come to its highest perfection, it will cause [the body] to be spiritual. Secondly, it conserves it from corruption; therefore we see men who are so much stronger by nature, suffer less from heat and from cold. Therefore, when the soul will become most perfect, it will conserve the body wholly impassible. Thirdly, it gives beauty and clarity. For to weakness and death on account of the debilitation of the working of the soul in the body, they become opaque [discolorati], and when it comes to its highest perfection, it will make the body clear and shining. Fourthly, it gives movement, and according to its degree of facility, so the capacity of the soul will have been stronger than the body. And therefore, when it will come to its highest perfection, it will give mobility to the body. 989. – Here the Apostle shows by reason the difference of the quality of the dead body to the body of the resurrection, indicated by the examples above. Regarding this he does two things. First, he presents what he intends to prove; secondly, he proves what he presented (v. 44b). 990. – Therefore he says first: I say that what is sown animal (physical) rises spiritual, and I show that this is true, namely, that something is a spiritual body, because if it is an animal (physical) body, it is also spiritual. And the Apostle does not intend to argue from this to the proposition, but he accepts this, intending to prove just what he says, If there is a physical body: "Look upon all the works of the Most High; they likewise are in pairs, one the opposite of the other" (Sir. 33:15).”

Imported from an open dataset — not yet checked against the printed edition.