And where, then, will be its beauty, which assuredly ought to be much greater in that immortal condition than it could be in this corruptible state? On the other hand, if such things are not restored to the body, they must perish; how, then, they say, shall not a hair of the head perish? In like manner they reason about fatness and leanness; for if all are to be equal, then certainly there shall not be some fat, others lean.Some, therefore, shall gain, others lose something.Consequently there will not be a ****** restoration of what formerly existed, but, on the one hand, an addition of what had no existence, and, on the other, a loss of what did before exist.
The difficulties, too, about the corruption and dissolution of dead bodies,--that one is turned into dust, while another evaporates into the air; that some are devoured by beasts, some by fire, while some perish by shipwreck or by drowning in one shape or other, so that their bodies decay into liquid,these difficulties give them immoderate alarm, and they believe that all those dissolved elements cannot be gathered again and reconstructed into a body.They also make eager use of all the deformities and blemishes which either accident or birth has produced, and accordingly, with horror and derision, cite monstrous births, and ask if every deformity will be preserved in the resurrection.For if we say that no such thing shall be reproduced in the body of a man, they suppose that they confute us by citing the marks of the wounds which we assert were found in the risen body of the Lord Christ But of all these, the most difficult question is, into whose body that flesh shall return which has been eaten and assimilated by another man constrained by hunger to use it so; for it has been converted into the flesh of the man who used it as his nutriment, and it filled up those losses of flesh which famine had produced.For the sake, then, of ridiculing the resurrection, they ask, Shall this return to the man whose flesh it first was, or to him whose flesh it afterwards became? And thus, too, they seek to give promise to the human soul of alternations of true misery and false happiness, in accordance with Plato's theory; or, in accordance with Porphyry's, that, after many transmigrations into different bodies, it ends its miseries.and never more returns to them, not, however, by obtaining an immortal body, but by escaping from every kind of body.
CHAP.13.--WHETHER ABORTIONS, IF THEY ARE NUMBERED AMONG THE DEAD, SHALLNOT ALSO
HAVE A PART IN THE RESURRECTION.
To these objections, then, of our adversaries which I have thus detailed, I will now reply, trusting that God will mercifully assist my endeavors.That abortions, which, even supposing they were alive in the womb, did also die there, shall rise again, I make bold neither to affirm nor to deny, although I fail to see why, if they are not excluded from the number of the dead, they should not attain to the resurrection of the dead.For either all the dead shall not rise, and there will be to all eternity some souls without bodies though they once had them,--only in their mother's womb, indeed; or, if all human souls shall receive again the bodies which they had wherever they lived, and which they left when they died, then I do not see how I can say that even those who died in their mother's womb shall have no resurrection.But whichever of these opinions any one may adopt concerning them, we must at least apply to them, if they rise again, all that we have to say of infants who have been born.
CHAP.14.--WHETHER INFANTS SHALL RISE IN THAT BODY WHICH THEY WOULDHAVE HAD HAD
THEY GROWN UP.
What, then, are we to say of infants, if not that they will not rise in that diminutive body in which they died, but shall receive by the marvellous and rapid operation of God that body which time by a slower process would have given them? For in the Lord's words, where He says, "Not a hair of your head shall perish,"(1) it is asserted that nothing which was possessed shall be wanting; but it is not said that nothing which was not possessed shall be given.To the dead infant there was wanting the perfect stature of its body; for even the perfect infant lacks the perfection of bodily size, being capable of further growth.This perfect stature is, in a sense, so possessed by all that they are conceived and born with it,--that is, they have it potentially, though not yet in actual bulk; just as all the members of the body are potentially in the seed, though, even after the child is born, some of them, the teeth for examplÈ, may be wanting.In this seminal principle of every substance, there seems to be, as it were, the beginning of everything which does not yet exist, or rather does not appear, but which in process of time will come into being, or rather into sight.In this, therefore, the child who is to be tall or short is already tall or short.And in the resurrection of the body, we need, for the same reason, fear no bodily loss; for though all should be of equal size, and reach gigantic proportions, lest the men who were largest here should lose anything of their bulk and it should perish, in contradiction to the words of Christ, who said that not a hair of their head should perish, yet why should there lack the means by which that wonderful Worker should make such additions, seeing that He is the Creator, who Himself created all things out of nothing?
CHAP.15.--WHETHER THE BODIES OF ALL THE DEAD SHALL RISE THE SAME SIZEAS THE LORD'S
BODY.
It is certain that Christ rose in the same bodily stature in which He died, and that it is wrong to say that, when the general resurrection shall have arrived, His body shall, for the sake of equalling the tallest, assume proportions which it had not when He appeared to the disciples in the figure with which they Were familiar.