On the resurrection day, all these defects and blemishes disappear, and the human body is again, far more than in the beginning, a masterpiece of G.o.d"s creative power, wisdom, and love. For every member, organ, and feature will then be exquisitely shaped and proportioned, so as to harmonize into a perfect whole of surpa.s.sing beauty, without defect or deficiency of any kind. Oh! with what rapturous delight will the soul reunite herself with that beautiful body, and make it her temple forever! It was the companion of her sorrows and her joys in this world. But it was, too, a body of sin and death, and she had, perhaps more than once, sighed and prayed to be delivered from it. But now that it is purified, beautiful, and glorified, she re-enters it with joy, because it is become the fit companion of a beatific spirit. The fond mother meeting her long-lost child, and, in the joy of her heart, pressing it to her bosom, is a faint image of the joy which the soul will experience in the reunion with her glorified body.
But this is not all. St. Thomas maintains* that, besides rising in perfect beauty of form, all the just must rise in the bloom and vigor of youth; otherwise our bodies would not, according to promise, rise conformable to the glorious body of Jesus Christ. From this doctrine it follows that all defect, or appearance of old age, as well as the infirmities and deficiencies of infancy, will be completely removed, and all the saints will enjoy the full perfection of human nature.
What consolation there is in all these glorious promises! To be forever young and vigorous, forever blessed with perfect health of mind and body, to be forever beyond the reach of time, which destroys all beauty here below; to be clothed with a body that shall forever be a stranger to suffering: these are some of the joys in store for the children of G.o.d in the resurrection of the body.
* Respondeo dicendum, quod h.o.m.o resurget absque omni defectu humanae naturae: quia sicut Deus humanam naturam absque defectu inst.i.tuit, ita sine defectu reparabit. Deficit autem humana natura dupliciter. Uno modo quia nondum perfectionem ultimam est consecuta. Alio modo, quia jam ab ultima perfectionis recessit. Et primo modo deficit in pueris, secundo modo deficit in senibus. Et ideo, in utrisque reducetur humana natura per resurrectionem, ad statum ultimae perfectionis qui est in juvenili aetate, ad quam terminatur motus augmenti, a qua, incipit motus decrementi.--S. Thom. Suppl. q. 81, art. 1.
However, this is not all. Rising in glory means something more than rising in mere beauty of form, bloom of youth, and the complete perfection of human nature. It also implies a radiant brilliancy wherewith the just will shine on the resurrection day. This is one of the meanings of glory in the language of Scripture. Take the following as an instance out of many: "And when Aaron spoke to all the a.s.sembly of the children of Israel, they looked toward the wilderness: and, behold, the glory of the Lord appeared in a cloud."*
That is, a brilliant and dazzling splendor burst forth in the heavens. So, also, when Jesus was glorified in his transfiguration, "His face did shine as the sun, and his garments became white as snow." Moreover, as a general rule, when celestial inhabitants appeared in this world, they were surrounded with a halo of brilliant light; as we read of the angels who appeared at the birth of Christ, and of those who appeared to the holy women that were going to embalm the body of Jesus. Hence it is that in the paintings of Christian art, the head, or the whole body of Christ, of the Blessed Virgin, and of the saints, is always surrounded by this halo of light.
* Exod. xvi.
This is the light, the brilliancy which is promised to the saints by our Blessed Lord himself, when He says: "Then shall the just shine as the sun in the kingdom of their Father."* Thus shall the soul that is now united to G.o.d, in the Beatific Vision, and already a partaker of the divine nature, communicate her own dazzling splendor to the body, and surround it with an aureola of glory, which will form a portion of her blessedness for evermore.
* Matt. xiii.
But, although all the just must rise in glory and in the perfection of human nature, you must not, therefore, infer that all shall rise in the same degree of beauty and splendor of form. For, as the resurrection is a reward to the just, it follows that each one shall have a body glorified in proportion to his own individual merits. Any contrary doctrine would sound like heresy. If you were told, for instance, that the murderer who dies on the scaffold, after making an act of perfect contrition, will rise on the last day with a body as beautiful and glorious as that of the Blessed Virgin, or of the Apostles, martyrs, and holy virgins, your whole soul would revolt at such a doctrine. You would maintain, that if the resurrection is a reward to the just, the beauty of their bodies should bear some proportion to their merits. You would certainly be right in maintaining this; for it is the very doctrine taught by St. Paul, when he says: "One is the glory of the sun, another the glory of the moon, and another the glory of the stars, for star differeth from star in glory: so also in the resurrection of the dead."* Each one, therefore, shall rise in that particular degree of glory which he has deserved by the more or less holy life he has led in this world.
* 1 Cor. xv. 41.
It will no longer be as it is in this world, where personal beauty is a free gift of G.o.d, but no reward. Hence we see personal beauty in pagans and infidels, as well as in Christians. Its possession does not, in the hast, denote sanct.i.ty; nor does its absence denote moral depravity; and, therefore, beautiful persons may be very wicked, while deformed ones may be very holy. Not so after the resurrection.
Perfect personal beauty, accompanied with a heavenly splendor, being one of the rewards in store for the children of G.o.d, will then denote sanct.i.ty in the just. The more holy they have been in this life, the more beautiful and conformable to the glorious body of Jesus they shall be.
Now, Christian reader, do you wish to possess faultless personal beauty in your heavenly home? Do you desire, not only to increase your own blessedness, but to be even an ornament in the kingdom of your Father? No doubt you do. Well, you have the means in your hands.
Lead a holy life, a life of purity and perfect charity. Endeavor to reproduce in yourself the virtues which Jesus taught and practised; and when the angel"s trumpet calls the dead to life, your body, which must first be sown in dishonor, shall rise in that degree of beauty which you have deserved by the holiness of your life.
CHAPTER VI.
THE SPIRITUALITY OF THE RISEN BODY.
Having seen the personal beauty and splendor in which the just will rise on the last day, we shall now examine some other attributes of the glorified body. St. Paul tells us: "It is sown an animal body, it shall rise a spiritual body."*
* 1 Cor. xv. 44.
Rising a spiritual body does not mean that the bodies of the just shall be changed into spirits. Our bodies, which are material by nature, must remain so forever. They must rise in conformity to the glorious body of Jesus Christ, "who will reform the body of our lowness made like to the body of His glory." And what kind of a body had Jesus Christ, when he arose triumphant over death and h.e.l.l? It was certainly His own material body of real flesh and blood, and not a spirit. When he appeared to his apostles, as St. Luke tells us, "they, being troubled and affrighted, supposed that they saw a spirit. And He said to them, Why are you troubled, and why do these thoughts arise in your hearts? See my hands and feet, that it is I myself; handle and see; for a spirit hath not flesh and bones as you see me have."* a.s.suredly, here is a true body of flesh and blood and bone, and not a spiritual one--in the sense that matter does or can become a spirit. It is the very same body in which He suffered such terrible tortures and agonies during his bitter pa.s.sion.
* Luke xxiv.
So shall we rise on the last day, in our own material body of flesh and blood, with every organ and member glorified and made conformable to the body of Jesus Christ. According to the teachings of St.
Thomas, our bodies shall rise of the same nature as they now are. For glory does not change or destroy nature, but perfects it.* Evidently, then, rising a spiritual body does not mean that our bodies are to be changed into spirits. What then does it mean? It means that, while retaining their essential material nature, they will be clothed with properties which naturally belong only to spirits, and not to bodies.
These we shall now examine.
* Ponere enim corpus transire in spiritum est omnino impossibile. Non enim transeunt invicem nisi quae in materia communicant. Spiritualium autem et corporalium non potest esse communicatio in materia, c.u.m substantiae spirituales sint omnino immaterialia. Impossibile est igitur quod corpus humanum transeat in substantiam spiritualem....
Similiter etiam impossibile est quod corpus hominis resurgentis sit quasi aereum et ventis simile.--S. Thom., Cont. gent., lib. 4, c. 84.
1. In the first place, rising a spiritual body implies that the glorified body will no longer need food, drink, and sleep, to sustain life and strength, as it now does. The risen body will, therefore, in this respect, become like a spirit, which needs neither food nor drink. Eating is a necessity of the present life, and makes our bodies animal. This necessity will no longer exist after the resurrection. When we reflect upon this, it seems to us that nearly one half of human life, and of its energies, are expended upon this one thing of eating, providing, and preparing food. Fields must be sown, and crops must be raised; grain must be ground; cattle must be cared for almost as children; ships must cross and recross the ocean; and all this to prepare food and raiment for our vile bodies. What a slavery this is! The soul, that n.o.ble image of the living G.o.d, instead of giving her time to the developing of her faculties and the contemplating of G.o.d and His works, must provide and prepare food for the body. Rising a spiritual body will forever emanc.i.p.ate us from this slavery.
But although it is true that there shall be no more eating and drinking in heaven, as we now understand these two actions, you must not infer from this that the sense of taste shall not be gratified in the blessed. It most certainly will be, as well as every other sense of the human body, though not by the corruptible food of the present life. When the b.u.t.terfly was a caterpillar, it devoured green leaves with pleasure and avidity. They were its very life. But now that it is changed into a beautiful b.u.t.terfly, it lives on the honey and exquisite perfume of flowers. If you offer it those same leaves that it loved so much while a caterpillar, it scorns them, and refuses even to touch them; for they are now unable, in its transformed state, to give it any pleasure. So shall it be with us after the resurrection. Our tastes shall be so refined that we shall scorn the low animal pleasures which are fit only for our present corruptible bodies. What a difference there is between the coa.r.s.e green leaf which is the food of the caterpillar, and the exquisite honey of the blushing rose, which is the food of the b.u.t.terfly! There is a still greater difference between the creatures that now gratify our senses, and those that are reserved in heaven to gratify our glorified senses after the resurrection.
But there is still another slavery besides that of eating and drinking, from which we shall be delivered by rising a spiritual body. It is the slavery of sleep, which takes up nearly one-third of our lives. We all know by experience, that it takes only a few hours of heavy physical labor or a.s.siduous mental application to exhaust all our mental energies and bodily strength. And, whether we like it or not, we must sleep six or seven hours, in order to regain our lost strength, and to be ourselves again. How many saints have grieved over this necessity of our nature! Often have they desired to spend the nights in the contemplation of G.o.d; but in spite of their endeavors, they were overpowered by sleep. The spirit, indeed, was willing, but the flesh was weak.
This imperative necessity of our animal bodies will be totally removed by rising a spiritual body. Spirits have no need of sleep; their energies are never exhausted by the manifold acts which they constantly perform. They live in the continual enjoyment of that supernatural strength wherewith they were clothed the moment the Vision of G.o.d flashed upon them. It is this wonderful strength which will be poured out, as it were, over our bodies, at the resurrection.
For, as St. Paul says of our body: "It is sown in weakness, it shall rise in power."* Hence, however intense may be the application of our mental faculties or of our physical powers in heaven, we shall ever remain strangers to the well-known feelings of fatigue and prostration. All our energies shall ever remain fresh and unimpaired, and their continual exercise shall be the never-failing source of the most exquisite enjoyment.
* 1 Cor. xv. 43.
2. In the second place, rising a spiritual body implies vastly more than the mere emanc.i.p.ation from the necessities of nature. It means, besides, that the body will then be totally subject to the spirit, and consequently that concupiscence and other inordinate pa.s.sions, which now war against the spirit, shall no longer exist. This is one of the most consoling of promises to persons who are endeavoring to lead a holy life. Their present corruptible body, in which "the law of sin" resides, is an enemy that is ever warring against the spirit.
Often have they cried out with St. Paul: "Unhappy man that I am! who will deliver me from the body of this death? The grace of G.o.d, by Jesus Christ our Lord."*
* Rom. vii. 24.
Yes, the fulness of grace has come at last, and the body of sin and death is no more. It is now changed into a spiritual body, which is not only totally subject to the spirit, but even aids and perfects it, in all its intellectual operations, as well as in its moral affections. The spiritual body is, therefore, no lounger a burden and a temptation; it is become like a spirit, which cannot be enslaved to inordinate animal pa.s.sions or instincts.
What a blessedness is here promised to us! No more involuntary cravings after forbidden pleasures; no more of those involuntary thoughts and inclinations which are so humiliating to pure souls; no more danger of being turned away from G.o.d by the beauty of creatures; no more wandering of the mind from His presence. In a word, the spiritual body is totally subject to the spirit, and "the law of sin," which received its birth at the fall of our first parents, is totally destroyed.
3. Rising a spiritual body means, in the third place, that the matter of which the body is now composed will become so refined and delicately organized, as, in some sense, to approach the nature of a spirit, while retaining its essential material nature. Our body will therefore lose its material grossness, roughness of texture, and weight, and will be clothed with the attributes of agility and subtlety.
Agility implies the power of transporting ourselves from place to place with the rapidity of thought. In this world we can, in the twinkling of an eye, send our thoughts on the wings of electricity across a whole continent, or the vast expanse of the ocean; after the resurrection, we shall possess that power in our very bodies, because they shall rise spiritual bodies, entirely under the control of the soul.
Subtilty means that our risen bodies will be endowed with the power of penetrating all things, even the hardest substances, as easily as the sun"s rays penetrate a clear crystal. This is the power which our blessed Lord possessed and exercised, when He arose from the dead, without removing the stone that covered the mouth of the sepulchre.
He simply pa.s.sed through it with his glorified body. Again, after eight days, when the Apostles were gathered together, "Jesus cometh, the doors being shut, and stood in the midst, and said: Peace be to you."* This is a supernatural gift with which we shall be clothed, because we must rise conformable to the glorious body of Jesus Christ.
* John xx. 26.
These, then, are some of the attributes of a spiritual body. They are evidently the natural properties of spirits. But G.o.d will clothe the bodies of his children with them, as a reward for their love of Him and the holy lives they have led in this world.
CHAPTER VII.
THE IMPa.s.sIBILITY AND IMMORTALITY OF THE RISEN BODY.
Besides the attributes which immediately flow from the fact that our animal bodies will rise spiritualized, there are two more qualities, which we shall now consider; namely, the impa.s.sibility and immortality of our risen bodies.
1. Impa.s.sibility implies the total loss of the power of suffering.
What an enormous capacity we have for suffering! The power of receiving pleasure through our senses is only as a drop in the ocean, when compared to our manifold capacities for suffering, in every faculty of the soul, in every organ, member, and nerve of our frame.
Every one of them is susceptible of tortures, which, while endured, make the enjoyment of life and its pleasures impossible. A violent headache or a burning fever drives a man almost to distraction, and destroys any pleasure he might otherwise experience. What consolation, therefore, to think that this body of suffering shall rise impa.s.sible! No more disease; no more pain or pang; no more suffering either of mind or body; for we shall enter a new world from which suffering is forever banished. St. John had a glimpse of this new world, when he said: "And I saw a new heaven and a new earth. For the first heaven and the first earth were gone.... And I heard a great voice from the throne, saying: Behold the tabernacle of G.o.d with men, and He shall dwell with them.... And G.o.d shall wipe away all the tears from their eyes: and death shall be no more, nor mourning, nor crying, nor sorrow shall be any more, for the former things are pa.s.sed away."*
* Apoc. xxi.
It was the thought of rising in glory, with a body free from suffering, that gave comfort to the holy man Job when the storm of adversity had burst upon him. Listen to his beautiful words: "I know that my Redeemer liveth, and in the last day, I shall rise out of the earth. And I shall be clothed again with my skin, and in my flesh I shall see my G.o.d. Whom I myself shall see, and not another. This my hope is laid up in my bosom."* Lay up that hope in your bosom as he did, and when the storm of adversity bursts upon you, the thought of rising in a glorified, impa.s.sible body, and in a new world, will give you patience and resignation.
* Job xix.
But rising with the gift of impa.s.sibility does not mean that our bodies will be unfeeling as marble statues. It only means that they shall be free from the power of suffering; but that does not exclude the power of receiving pleasure. Glory does not destroy nature, but perfects it. The bodies of the blessed will remain sensible to impressions from suitable objects, and, according to St. Thomas, the blessed will use their senses for enjoyment in all that is not repugnant to a state of incorruption.*