1Cor 15:44

“God is a Spirit, not pervading matter, but the Maker of material spirits, and of the forms that are in matter; He is invisible, impalpable, being Himself the Father of both sensible and invisible things. Him we know from His creation, and apprehend His invisible power by His works. I refuse to adore that workmanship which He has made for our sakes. The sun and moon were made for us: how, then, can I adore my own servants? How can I speak of stocks and stones as gods? For the Spirit that pervades matter is inferior to the more divine spirit; and this, even when assimilated to the soul, is not to be honoured equally with the perfect God.”

“How is it possible, therefore, that that seed should be after images of the angels, seeing it has obtained a form after the likeness of men? Why, again, since it was of a spiritual nature, had it any need of descending into flesh? For what is carnal stands in need of that which is spiritual, if indeed it is to be saved, that in it it may be sanctified and cleared from all impurity, and that what is mortal may be swallowed up by immortality; but that which is spiritual has no need whatever of those things which are here below. For it is not we who benefit it, but it that improves us.”

“But what is that which, like a grain of wheat, is sown in the earth and decays, unless it be the bodies which are laid in the earth, into which seeds are also cast? And for this reason he said, "It is sown in dishonour, it rises in glory." For what is more ignoble than dead flesh? Or, on the other hand, what is more glorious than the same when it arises and partakes of incorruption? "It is sown in weakness, it is raised in power:" in its own weakness certainly, because since it is earth it goes to earth; but [it is quickened] by the power of God, who raises it from the dead. "It is sown an animal body, it rises a spiritual body." He has taught, beyond all doubt, that such language was not used by him, either with reference to the soul or to the spirit, but to bodies that have become corpses. For these are animal bodies, that is, [bodies] which partake of life, which when they have lost, they succumb to death; then, rising through the Spirit's instrumentality, they become spiritual bodies, so that by the Spirit they possess a perpetual life.”

“If, however, you remove the body from the resurrection which you submitted to the dissolution, what becomes of the diversity in the issue? Likewise, "although it is sown a natural body, it is raised a spiritual body." Now, although the natural principle of life and the spirit have each a body proper to itself, so that the "natural body" may fairly be taken to signify the soul, and "the spiritual body" the spirit, yet that is no reason for supposing the apostle to say that the soul is to become spirit in the resurrection, but that the body (which, as being born along with the soul, and as retaining its life by means of the soul, admits of being called animal (or natural ) will became spiritual, since it rises through the Spirit to an eternal life.”

“And thus, too, the same flesh must be understood in a preceding passage: "That which is sown is the natural body, and that which rises again is the spiritual body; because that is not first which is spiritual, but that which is natural: since the first Adam was made a living soul, the last Adam a quickening spirit." It is all about man, and all about the flesh because about man.”

“In regard to our bodily nature we must understand that there is not one body which we now use in lowliness and corruption and weakness and a different one which we are to use hereafter in incorruption and power and glory. Rather this same body, having cast off the weaknesses of its present existence, will be transformed into a thing of glory and made spiritual, with the result that what was a vessel of dishonor shall itself be purified and become a vessel of honor and a habitation of blessedness.”

“The seed does not germinate unless it is dissolved in the earth, rarefied and made for us, so that it is mixed with the moisture nearby and dust changes into root and sprout, and it does not stop there but changes into a stalk with sections in between which are surrounded by chains, as it were, so as to be able to hold the grain in an upright position.… Thus the apostle says that the mystery of the resurrection is presignified before us in the miracles performed in the seeds. The divine power in its surpassing excellence not only gives back to see but adds many great and more wonderful features with which nature is magnificently adorned.”

“You are sown as are all other things. Why, then, do you wonder whether you will rise again like the rest? You believe the seed because you see it. You do not believe the rising again because you do not see it. "Blessed are they who have not seen, and yet have believed." Yet, before the proper season arrives, not even the seed is believed. For not every season is suitable for seeds to grow. Wheat is sown at one time and comes up at another time. At one time the vine is grafted. At another shoots begin to grow, foliage becomes luxuriant, and grapes take form. At one time, the olive tree is planted. At another, as though heavy with child and burdened with a progeny of berries, it is bent low in the abundance of its own fruit. But before the proper time arrives for each, production is restricted. Neither the tree nor the plant has the time of bearing within its own power.”

“"It is sown a natural body, it is raised a spiritual body. There is a natural body, and there is a spiritual body." What sayest thou? Is not "this" body spiritual? It is indeed spiritual, but that will be much more so. For now oftentimes both the abundant grace of the Holy Ghost flies away on men's committing great sins; and again, the Spirit continuing present, the life of the flesh depends on the soul: and the result in such a case is a void, without the Spirit. But in that day not so: rather he abides continually in the flesh of the righteous, and the victory shall be His, the natural soul also being present. For either it was some such thing which he intimated by saying, "a spiritual body," or that it shall be lighter and more subtle and such as even to be wafted upon air; or rather he meant both these. And if thou disbelieve the doctrine, behold the heavenly bodies which are so glorious and (for this time) so durable, and abide in undecaying tranquillity; and believe thou from hence, that God can also make these corruptible bodies incorruptible and much more excellent than those which are visible.”

“As the Spirit, when it serves the flesh, is not improperly said to be carnal, so the flesh, when it serves the spirit, will rightly be called spiritual—not because changed into spirit, as some suppose who misinterpret the text, "What is sown a natural body rises a spiritual body," but because it will be so subject to the spirit that, with a marvelous pliancy of perfect obedience, it will accept the infallible law of its indissoluble immortality, putting aside every feeling of fatigue, every shadow of suffering, every sign of slowing down. This "spiritual body" will not only be better than any body on earth in perfect health but will surpass even that of Adam or Eve before their sin.”

“"Soulish" body is that which is governed by the powers of the soul and in which the soul has dominion and sovereignty; while "spiritual" is that which has the abundant activity of the Holy Spirit and is governed by Him in all things. For although even now the Spirit acts in us, it is not in the same way and not always; for from those who sin, He departs. Although even now the Spirit is present, the soul governs the body; but then the Spirit will continuously abide in the bodies of the righteous. Or: he simply calls "spiritual" the incorruptible body, as being most refined and light, able to be carried even through the air, only not aerial and ethereal, that is, not of the substance of air and ether, as Origen says. But if you do not believe in incorruption, then look at the heavenly bodies, which to this day do not grow old and do not weaken. He who made them such will also make our corruptible body incorruptible. That which we now have in the present life is a natural body. That which we shall have in the future age is essentially the same—spiritual, that is, incorruptible.”

“The consubstantial reward consists in the glory of the body, which is called the second stole: which being resumed, the blessed soul tends more perfectly toward the highest heaven. And this stole consists in a fourfold dowry of the body, namely in the dowry of clarity, subtlety, agility, and impassibility: which will be in greater or lesser degree, according to the lesser or greater charity previously possessed. Since the spirit is glorified by the vision of eternal light, there must result in its body the greatest clarity of light. Because indeed by the love of that supreme Spirit it is made supremely spiritual, it must have in the body a corresponding subtlety and spirituality. Because by the possession of eternity it is made altogether impassible, there must be in its body complete impassibility both within and without. Because indeed from all these things the spirit is most ready to tend toward God, in the glorified body there must be found supreme agility. Since therefore through these four properties the body is made conformed to the spirit and also subject to it, hence it is that in these four it is said to be especially endowed, by reason of which it has the aptitude to follow the spirit and to be placed in the celestial region, which is the region of the Blessed. For in these properties it is made like to the celestial bodies, and thus the fourfold dowry of bodies renders the body both perfect in itself and conformed to the celestial habitation and to the blessed Spirit, through whom from the supreme head, God, even unto the hem of the garment, namely the body, the fullness of sweetness and the inebriation of beatitude overflows and, insofar as is possible, is derived.”

“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).”

“a natural body--literally, "an animal body," a body moulded in its organism of "flesh and blood" (Co1 15:50) to suit the animal soul which predominates in it. The Holy Spirit in the spirit of believers, indeed, is an earnest of a superior state (Rom 8:11), but meanwhile in the body the animal soul preponderates; hereafter the Spirit shall predominate, and the animal soul be duly subordinate. spiritual body--a body wholly moulded by the Spirit, and its organism not conformed to the lower and animal (Luk 20:35-36), but to the higher and spiritual, life (compare Co1 2:14; Th1 5:23). There is, &c.--The oldest manuscripts read, "IF there is a natural (or animal-souled) body, there is also a spiritual body." It is no more wonderful a thing, that there should be a body fitted to the capacities and want of man's highest part, his spirit (which we see to be the case), than that there should be one fitted to the capacities and wants of his subordinate part, the animal soul [ALFORD].”

“For a severe judgment will those teachers receive "who teach, but do not," [Matthew 23:3] and those who take upon them the name of Christ falsely, and say: We teach the truth, and yet go wandering about idly, and exalt themselves, and make their boast in the mind of the flesh. [Colossians 2:18] These, moreover, are like "the blind man who leads the blind man, and they both fall into the ditch." [Matthew 15:14] And they will receive judgment, because in their talkativeness and their frivolous teaching they teach natural wisdom and the "frivolous error of the plausible words of the wisdom of men," "according to the will of the prince of the dominion of the air, and of the spirit which works in those men who will not obey, according to the training of this world, and not according to the doctrine of Christ."”