For this corruptible must put on incorruption; and this mortal must put on immortality.

“And just as a cutting from the vine planted in the ground fructifies in its season, or as a corn of wheat falling into the earth and becoming decomposed, rises with manifold increase by the Spirit of God, who contains all things, and then, through the wisdom of God, serves for the use of men, and having received the Word of God, becomes the Eucharist, which is the body and blood of Christ; so also our bodies, being nourished by it, and deposited in the earth, and suffering decomposition there, shall rise at their appointed time, the Word of God granting them resurrection to the glory of God, even the Father, who freely gives to this mortal immortality, and to this corruptible incorruption, because the strength of God is made perfect in weakness, in order that we may never become puffed up, as if we had life from ourselves, and exalted against God, our minds becoming ungrateful; but learning by experience that we possess eternal duration from the excelling power of this Being, not from our own nature, we may neither undervalue that glory which surrounds God as He is, nor be ignorant of our own nature, but that we may know what God can effect, and what benefits man receives, and thus never wander from the true comprehension of things as they are, that is, both with regard to God and with regard to man. And might it not be the case, perhaps, as I have already observed, that for this purpose God permitted our resolution into the common dust of mortality, that we, being instructed by every mode, may be accurate in all things for the future, being ignorant neither of God nor of ourselves? Rightly therefore does the apostle declare, "Flesh and blood cannot inherit the kingdom of God;" and, "Those who are in the flesh cannot please God:" not repudiating [by these words] the substance of flesh, but showing that into it the Spirit must be infused. And for this reason, he says, "This mortal must put on immortality, and this corruptible must put on incorruption." And again he declares, "But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you." He sets this forth still more plainly, where he says, "The body indeed is dead, because of sin; but the Spirit is life, because of righteousness. But if the Spirit of Him who raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies, because of His Spirit dwelling in you." For thus they will allege that this passage refers to the flesh strictly so called, and not to fleshly works, as I have pointed out, so representing the apostle as contradicting himself. For immediately following, in the same Epistle, he says conclusively, speaking thus in reference to the flesh: "For this corruptible must put on incorruption, and this mortal must put on immortality. So, when this mortal shall have put on immortality, then shall be brought to pass the saying which is written, Death is swallowed up in victory. O death, where is thy sting? O death, where is thy victory?" Now these words shall be appropriately said at the time when this mortal and corruptible flesh, which is subject to death, which also is pressed down by a certain dominion of death, rising up into life, shall put on incorruption and immortality. For then, indeed, shall death be truly vanquished, when that flesh which is held down by it shall go forth from under its dominion. And again, to the Philippians he says: "But our conversation is in heaven, from whence also we look for the Saviour, the Lord Jesus, who shall transfigure the body of our humiliation conformable to the body of His glory, even as He is able (ita ut possit) according to the working of His own power." What, then, is this "body of humiliation" which the Lord shall transfigure, [so as to be] conformed to "the body of His glory?" Plainly it is this body composed of flesh, which is indeed humbled when it falls into the earth. Now its transformation [takes place thus], that while it is mortal and corruptible, it becomes immortal and incorruptible, not after its own proper substance, but after the mighty working of the Lord, who is able to invest the mortal with immortality, and the corruptible with incorruption. And therefore he says, "that mortality may be swallowed up of life. He who has perfected us for this very thing is God, who also has given unto us the earnest of the Spirit." He uses these words most manifestly in reference to the flesh; for the soul is not mortal, neither is the spirit. Now, what is mortal shall be swallowed up of life, when the flesh is dead no longer, but remains living and incorruptible, hymning the praises of God, who has perfected us for this very thing. In order, therefore, that we may be perfected for this, aptly does he say to the Corinthians, "Glorify God in your body." Now God is He who gives rise to immortality. In all these passages, therefore, as I have already said, these men must either allege that the apostle expresses opinions contradicting himself, with respect to that statement, "Flesh and blood cannot inherit the kingdom of God;" or, on the other hand, they will be forced to make perverse and crooked interpretations of all the passages, so as to overturn and alter the sense of the words. For what sensible thing can they say, if they endeavour to interpret otherwise this which he writes: "For this corruptible must put on incorruption, and this mortal put on immortality;" and, "That the life of Jesus may be made manifest in our mortal flesh;" and all the other passages in which the apostle does manifestly and clearly declare the resurrection and incorruption of the flesh? And thus shall they be compelled to put a false interpretation upon passages such as these, they who do not choose to understand one correctly.”

“For this corruptible"-and as he spake, the apostle seemingly pointed to his own flesh-"must put on incorruption, and this mortal must put on immortality." in order, indeed, that it may be rendered a fit substance for the kingdom of God. So that whilst these shall put on over their (changed) body this, heavenly raiment, the dead also shall for their part recover their body, over which they too have a supervesture to put on, even the incorruption of heaven; because of these it was that he said: "This corruptible must put on incorruption, and this mortal must put on immortality." The one put on this (heavenly) apparel, when they recover their bodies; the others put it on as a supervesture, when they indeed hardly lose them (in the suddenness of their change).”

“That no one should be made sad by death; since in living is labour and peril, in dying peace and the certainty of resurrection. In Genesis: "Then said the Lord to Adam, Because thou hast hearkened to the voice of thy wife, and hast eaten of that tree of which alone I commanded thee that thou shouldest not eat, cursed shall be the ground in all thy works; in sadness and groaning shalt thou eat of it all the days of thy life: thorns and thistles shall it cast forth to thee; and thou shalt eat the herb of the field in the sweat of thy brow. Thou shall eat thy bread until thou return unto the earth from which also thou wast taken; because earth thou art, and to earth thou shall go." Also in the same place: "And Enoch pleased God, and was not found afterwards: because God translated him." And in Isaiah: "All flesh is grass, and all the glory of it as the flower of grass. The grass withered, and the flower hath fallen away; but the word of the Lord abideth for ever." In Ezekiel: "They say, Our bones are become dry, our hope hath perished: we have expired. Therefore prophesy, and say, Thus saith the Lord, Behold, I open your monuments, and I will bring you forth from your monuments, and I will bring you into the land of Israel; and I will put my Spirit upon you, and ye shall live; and I will place you into your land: and ye shall know that I the Lord have spoken, and will do it, saith the Lord." Also in the Wisdom of Solomon: "He was taken away, lest wickedness should change his understanding; for his soul was pleasing to God." Also in the eighty-third Psalm: "How beloved are thy dwellings, Thou Lord of hosts? My soul desires and hastes to the courts of God." And in the Epistle of Paul to the Thessalonians: "But we would not that you should be ignorant, brethren, concerning those who sleep, that ye sorrow not as others which have no hope. For if we believe that Jesus died and rose again, so also them which have fallen asleep in Jesus will God bring with Him." Also in the first Epistle to the Corinthians: "Thou fool, that which thou sowest is not quickened except it have first died." And again: "Star differeth from star in glory: so also the resurrection. The body is sown in corruption, it rises without corruption; it is sown in ignominy, it rises again in glory; it is sown in weakness, it rises again in power; it is sown an animal body, it rises again a spiritual body." And again: "For this corruptible must put on incorruption, and this mortal put on immortality. But when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall come to pass the word that is written, Death is absorbed Into striving. Where, O death, is thy sting? Where, O death, is thy striving? " Also in the Gospel according to John: "Father, I will that those whom Thou hast given me be with me where I shall be, and may see my glory which Thou hast given me before the foundation of the world." Also according to Luke: "Now lettest Thou Thy servant depart in peace, O Lord, according to the word; for mine eyes have seen Thy salvation." Also according to John: "If ye loved me, ye would rejoice because I go to the Father; for the Father is greater than I."”

“"And He had in His right hand seven stars." He said that in His right hand He had seven stars, because the Holy Spirit of sevenfold agency was given into His power by the Father. As Peter exclaimed to the Jews: "Being at the right hand of God exalted, He hath shed forth this Spirit received from the Father, which ye both see and hear." Moreover, John the Baptist had also anticipated this, by saying to his disciples: "For God giveth not the Spirit by measure unto Him. The Father," says he, "loveth the Son, and hath given all things into His hands." Those seven stars are the seven churches, which he names in his addresses by name, old calls them to whom he wrote epistles. Not that they are themselves the only, or even the principal churches; but what he says to one, he says to all. For they are in no respect different, that on that ground any one should prefer them to the larger number of similar small ones. In the whole world Paul taught that all the churches are arranged by sevens, that they are called seven, and that the Catholic Church is one. And first of all, indeed, that he himself also might maintain the type of seven churches, he did not exceed that number. But he wrote to the Romans, to the Corinthians, to the Galatians, to the Ephesians, to the Thessalonians, to the Philippians, to the Colossians; afterwards he wrote to individual persons, so as not to exceed the number of seven churches. And abridging in a short space his announcement, he thus says to Timothy: "That thou mayest know how thou oughtest to behave thyself in the Church of the living God." We read also that this typical number is announced by the Holy Spirit by the month of Isaiah: "Of seven women which took hold of one man." The one man is Christ, not born of seed; but the seven women are seven churches, receiving His bread, and clothed with his apparel, who ask that their reproach should be taken away, only that His name should be called upon them. The bread is the Holy Spirit, which nourishes to eternal life, promised to them, that is, by faith. And His garments wherewith they desire to be clothed are the glory of immortality, of which Paul the apostle says: "For this corruptible must put on incorruption, and this mortal must put on mortality." Moreover, they ask that their reproach may be taken away-that is, that they may be cleansed from their sins: for the reproach is the original sin which is taken away in baptism, and they begin to be called Christian men, which is, "Let thy name be called upon us." Therefore in these seven churches, of one Catholic Church are believers, because it is one in seven by the quality of faith and election. Whether writing to them who labour in the world, and live of the frugality of their labours, and are patient, and when they see certain men in the Church wasters, and pernicious, they hear them, lest there should become dissension, he yet admonishes them by love, that in what respects their faith is deficient they should repent; or to those who dwell in cruel places among persecutors, that they should continue faithful; or to those who, under the pretext of mercy, do unlawful sins in the Church, and make them manifest to be done by others; or to those that are at ease in the Church; or to those who are negligent, and Christians only in name; or to those who are meekly instructed, that they may bravely persevere in faith; or to those who study the Scriptures, and labour to know the mysteries of their announcement, and are unwilling to do God's work that is mercy and love: to all he urges penitence, to all he declares judgment.”

“People are amazed that God, who made all things from nothing, makes a heavenly body from human flesh. When he was in the flesh, did not the Lord make wine from water? Is it anything so much more wonderful if he makes a heavenly body from human flesh?… Is he who was able to make you when you did not exist not able to make over what you once were?”

“Here the Apostle sets forth the necessity of the effect of resurrection as it proceeds from its very cause. And concerning this he sets forth two things corresponding to the two things he had set forth in the progression of effects from the cause itself. The first was general to all, namely that the dead will rise incorrupt. And so, first, as to this he says it is necessary that this corruptible put on incorruption. The second was special to the apostles and to the good, namely and we shall be changed, and so, second, as to this he says and this mortal put on immortality. For since corruptible is opposed to incorruptible, and in the state of the present life we are subject to corruption, therefore he says that when we rise again, this corruptible must, etc., by a necessity, namely, of fittingness. And this for three reasons. First, on account of the completion of human nature. For, as Augustine also says, the soul as long as it is separated from the body is imperfect, not having the perfection of its own nature, and therefore it does not exist in as great a beatitude while separated as it will be when united to the body in the resurrection. In order, then, that it may enjoy perfect beatitude, this corruptible, that is, the body, must put on, as an adornment, incorruption, so that further it may in no way be harmed, being mortal. Second, on account of the requirement of divine justice, namely that those who did good or evil in the body may be rewarded or punished also in their very bodies. Third, on account of the conformity of the members to the head; that as Christ rose from the dead through the glory of the Father, so we also might walk in newness of life, Rom. VI, 4. It should be noted, moreover, that he likens incorruption or immortality itself to a garment, when he says put on. For a garment is present to the one clothed and is absent, while the substance of the one clothed remains numerically the same, so that by this he may show that the same bodies numerically will rise, and the same men numerically will exist in the state of incorruption and immortality, in which they now are. Whence by this the error of those who say that bodies will not rise the same in number is excluded. Whence he says pointedly it is necessary that this corruptible, namely the body, since the soul is not corruptible. Also excluded is the error of those who say that glorified bodies will not be the same as these, but heavenly ones, and concerning this manner something similar is found in II Cor. V, 2: for in this we groan, etc.; Is. LII, 1: put on the garments of your glory; Job XL, 5: gird on beauty for yourself, and so forth. But against this it is objected, since it seems impossible that this corruptible should put on incorruption, that is, that bodies should rise the same in number, because it is impossible for things which differ in genus or species to be the same in number; but corruptible and incorruptible differ not only in species but in genus; therefore it is impossible for the bodies of those rising to be incorruptible, and yet remain the same in number. Furthermore, the Philosopher says that it is impossible that those things whose corruptible substance has been moved should be reintegrated the same in number, but the same in species; but the substance of human bodies is corruptible, therefore it is impossible for it to be reintegrated the same in number. I answer. It must be said, as to the first, that each thing follows genus and species from its own nature and not from something extrinsic to its nature, and therefore I say that if the future resurrection of bodies were to come from the principles of the nature of bodies, it would be impossible for bodies to rise the same in number. But I say that the incorruption of rising bodies will be given from another principle than from the nature of the bodies themselves, namely from the glory of the soul, from whose beatitude and incorruption the whole beatitude and incorruption of bodies will be derived. Just as, then, free choice is of the same nature and the same in number, both while it is capable of turning to either side and when it will be made firm in the last end, so also the body will be of the same nature and the same in number, which now is corruptible and then, when it will be made firm through free choice by the glory of the soul, will be incorruptible. To the second it must be said that the reasoning of the Philosopher proceeds against those who held that all things, in these lower realms, are caused from the motion of the heavenly bodies, and that when the same revolutions of the higher bodies have been revolved, the same effects in number would follow, which had once been. Whence they said that Plato would still one day read the same in number at Athens and would have the same schools, and the same hearers whom he had had. And so the Philosopher argues against them, that although the same heaven in number, and the same sun, is in the same revolutions, nevertheless the effects which thence proceed do not follow an identity in number, but in species, and this according to the way of nature. Likewise I say that if bodies were to put on incorruption, and rise according to the way of nature, they would not rise the same in number, but the same in species. But since reintegration and resurrection, as has been said, come about by divine power, we say that bodies will be the same in number, since the individuating principles of this man are nothing other than this soul and this body. In the resurrection, moreover, the same soul in number will return, since it is incorruptible, and this same body in number from the same dust into which it was dissolved, repaired by divine power, so the same man in number will rise. Nor do I press the point regarding intermediate forms, because I do not posit that there is any other substantial form in man except the rational soul, from which the human body has it that it is animated by sensible and vegetable nature and that it is rational. Accidental forms indeed in no way impede the numerical identity which we posit. Consequently, when he says but when this corruptible, etc., he confirms what he had said by an authority. And concerning this he does two things. First he sets forth the authority; second from it he concludes three things, at where is, death, etc. He says therefore first: I said that this corruptible must put on, etc., but when this mortal shall have put on immortality, then, namely in the future — which is against those who say the resurrection has already happened — will come to pass the saying that is written, namely, is swallowed up, etc. This, according to our translation, is not found in any book of the Bible; if, however, it is found in the translation of the Seventy, it is not certain whence it was taken. It can, however, be said that this is taken from Is. XXVI, 19: the dead shall live, etc., and XXV, 8: he will cast down death forever. Hosea XIII, 14, where we have: I will be your death, O death, the Seventy have: death is swallowed up in victory, that is, on account of the victory of Christ. And he puts the past for the future, on account of the certainty of prophecy. I Peter III, 22: swallowing up death, and so forth. Consequently, when he says where is, death, your victory? etc., he concludes three things from the aforesaid authority: the taunting of the saints against death, thanksgivings to God, at but thanks be to God, and his admonition to the Corinthians, at therefore, my brethren, and so forth. Concerning the first he does two things. First he sets forth the taunting, second he expounds it, at but the sting, and so forth. The Apostle, then, speaking of the victory of Christ against death, as though placed in a certain special joy, assumes the person of the men rising again, saying where is, death, your victory? This is not found in any place of sacred Scripture; but whether the Apostle had this from himself, or from elsewhere, is uncertain. If, however, he had taken it from elsewhere, he seems to have taken it from Is. XIV, 4: how has the exactor ceased, the tribute rested, and so forth. He says therefore where is, death, your victory? etc., namely your victory of corruption, that is, the power by which you were laying low the whole human race, by which you were triumphing over all. II Kings XIV, 14: we all die, etc., Job XVIII, v. 14: the king of destruction shall trample over him, and so forth. Where is, death, your sting? What, moreover, the sting is he consequently expounds, saying but the sting, and so forth. Whence he sets forth two things: one by which he expounds what he said; the other by which he excludes an objection, at the power of sin, and so forth. It should be known, moreover, that the sting of death can be said to be either that which stings toward death, or that which death uses or makes; but the literal sense is the sting of death, that is, that which stings toward death, because man through sin is impelled and cast down to death. Rom. V, 23: the wages of sin is death, and so forth. But because someone might object that this sting is removed through the law, therefore the Apostle consequently excludes this, adding but the power, that is, the increase, of sin is the law, as if to say: sin is not removed through the law, rather the law is the power of sin, that is, an increase occasionally, namely not that it induced to sin but insofar as it gave occasion of sin and did not confer grace; from which concupiscence was rather brought nearer to sinning. Rom. V, 20: the law entered in, that offense might abound. Rom. VII, 8: occasion being taken, sin through the commandment, and so forth. There is, however, another sense, but not the literal one, that the sting of death be said to be that which death uses. And thus by death is understood the Devil. Apoc. VI, 8: his name was death. And thus the sting of death is the temptation of the Devil. And thus everything that is said about death is expounded of the Devil, as is held in the Gloss. Or the sting of death, that is, made by death, that is, by carnal concupiscence. James I, 15: when concupiscence has conceived, and so forth. For concupiscence first entices the willing, as in the intemperate; second it drags the resisting, as in the incontinent; afterward it strives, but does not conquer, as in the continent; afterward its striving is weakened, as in the temperate, and lastly it fails altogether, as in the blessed, to whom it is fitting to say: where is, death, your striving or victory? Since, therefore, the sting of death was destroyed not through the law, but through the victory of Christ, therefore thanksgivings are to be rendered to God. And this is what he says but thanks be to God, namely I give, or let us give, who gave us the victory, over death and sin, through Jesus Christ, not through the law. I John V, 4: this is the victory, and so forth. Rom. VII, 24: who shall deliver me, and so forth. The grace of God, and so forth. For what was impossible, and so forth. Consequently, when he says therefore, my brethren, etc., he adds the admonition. For as has been said, the pseudo-apostles were corrupting the Corinthians by denying the resurrection, and therefore, after he has now established the faith of the resurrection, and shown it through examples, he admonishes them to conduct themselves well, lest they be seduced by the pseudo-apostles. And concerning this he does three things. First indeed he confirms them in faith, saying therefore, namely the resurrection now having been shown, my brethren, through faith, by which we are all sons of God, John I, 12: he gave them power, etc., most beloved, through charity by which we ought to love one another, I John IV, 21: this commandment we have from God, etc., be steadfast, namely in the faith of the resurrection, lest you depart from the faith, Eph. IV, 14: let us not be like little children tossed about, etc., and immovable, lest namely you be seduced by others, Col. I, 23: founded in faith, steadfast, and immovable, and so forth. Second he induces them to good works, saying abounding in every good work always, Gal. ult.: while we have time, and so forth. Prov. XV, 5: in abundant justice. Third he strengthens them through hope, saying knowing that your labor, etc., Wis. III, 15: for of good labors the fruit is glorious.”

“The sting of death is sin,.... Death has a sting, and which was originally in it, and that is sin; sin is the cause of death, it is what has given rise and being to it; it entered into the world by it, and is supported in its empire through it; it gives it its resistless power, which reaches to all sorts of persons, young and old, rich and poor, high and low, bond and free; it gives it all its bitterness, agonies, and miseries; and it is by that it does all the hurt and mischief it does; and it may fitly be compared to a sting, for its poisonous and venomous nature: and the strength of sin is the law; not that the law of God is sinful, or encourages sin: it forbids it under the severest penalty; but was there no law there would be no sin, nor imputation of it; sin is a transgression of the law: moreover, the strength of sin, its evil nature, and all the dreadful aggravations of it, and sad consequences upon it, are discovered and made known by the law; and also the strength of it is drawn out by it, through the corruption of human nature; which is irritated and provoked the more to sin, through the law's prohibition of it; and this is not the fault of the law, but is owing to the vitiosity of nature; which the more it is forbidden anything, the more desirous it is of it; to which may be added, that sin is the more exceeding sinful, being committed against a known law, and that of the great lawgiver, who is able to save and to destroy; whose legislative power and authority are slighted and trampled upon by it, which makes the transgression the more heinous; it is the law which binds sin upon a man's conscience, accuses him of it, pronounces him guilty, curses, condemns, and adjudges him to death for it.”

“this--pointing to his own body and that of those whom he addresses. put on--as a garment (Co2 5:2-3). immortality--Here only, besides Ti1 6:16, the word "immortality" is found. Nowhere is the immortality of the soul, distinct from the body, taught; a notion which many erroneously have derived from heathen philosophers. Scripture does not contemplate the anomalous state brought about by death, as the consummation to be earnestly looked for (Co2 5:4), but the resurrection.”