§24Resurget igitur corpus secundum christianae fidem, quae fallere non potest.
Therefore the body will rise again according to the Christian faith, which cannot deceive.
quod cui uidetur incredibile, qualis nunc sit caro adtendit, qualis autem futura sit non considerat: quia illo tempore inmutationis angelicae non iam caro erit et sanguis, sed tantum corpus.
He to whom this seems incredible attends to what the flesh is now, but does not consider what it will be in the future: because at that time of angelic change it will no longer be flesh and blood, but only body.
cum enim de carne apostolus loqueretur, alia, inquit, caro pecorum, alia uolucrum, alia piscium, alia serpentum. et corpora caelestia, et corpora terrestria. non enim dixit: et caro caelestis, dixit autem: et caelestia et terrestria corpora. omnis enim caro etiam corpus est, non autem omne corpus etiam caro est: primo in istis terrestribus, quoniam lignum corpus est, sed non caro; hominis autem uel pecoris et corpus et caro est; in caelestibus uero nulla caro, sed corpora simplicia et lucida, quae appellat apostolus spiritalia, nonnulli autem uocant aetherea.
For when the apostle was speaking of the flesh, he said, "There is one flesh of beasts, another of birds, another of fishes, another of serpents." And "there are celestial bodies, and terrestrial bodies." For he did not say "and celestial flesh," but he said "and celestial and terrestrial bodies." For all flesh is also a body, but not every body is also flesh: first in these terrestrial things, since wood is a body, but not flesh; but of man or beast there is both body and flesh; but in celestial things there is no flesh, but simple and luminous bodies, which the apostle calls spiritual, but some call ethereal.
et ideo non carnis resurrectioni contradicit illud, quod ait: caro et sanguis regnum dei non possidebunt, sed quale futurum sit, quod nunc caro et sanguis est, praedicat, in qualem naturam quisquis hanc carnem conuerti posse non credit, gradibus ducendus est ad fidem.
And therefore that which he says, "Flesh and blood shall not possess the kingdom of God," does not contradict the resurrection of the flesh, but he declares what that which is now flesh and blood will be in the future, into which nature whoever does not believe this flesh can be converted must be led to faith by steps.
si enim ab eo quaeras, utrum terra in aquam possit conuerti, propter uicinitatem non ei uidetur incredibile.
For if you ask him whether earth can be converted into water, on account of the vicinity it does not seem incredible to him.
rursus si quaeras utrum aqua possit in aerem, neque hoc absurdum esse respondet; uicina enim sunt sibi.
Again, if you ask whether water can be converted into air, he answers that neither is this absurd; for they are near to each other.
et de aere si quaeras, utrum in aethereum corpus, id est in caeleste possit mutari, iam ipsa uicinitas persuadet.
And if you ask about air, whether it can be changed into an ethereal body, that is, into a celestial one, the very vicinity already persuades him.
quod ergo per hos gradus fieri posse concedit, ut terra in corpus aethereum conuertatur, cur non accedente dei uoluntate, qua corpus humanum super aquas potuit ambulare, celerrime id fieri posse, quemadmodum dictum est: in ictu oculi, sine ullis talibus gradibus credit, sicut plerumque fumus in flammam mira celeritate conuertitur? caro enim nostra utique ex terra est;
Since therefore he concedes that it can be done through these steps, that earth is converted into an ethereal body, why does he not believe that, when the will of God is added, by which the human body was able to walk upon the waters, this can be done most swiftly, as it is said, "in the twinkling of an eye," without any such steps, just as smoke is often converted into flame with wonderful swiftness?
philosophi autem, quorum argumentis saepius resurrectioni carnis resistitur, quibus asserunt nullum esse posse terrenum corpus in caelo, omne corpus in omne corpus conuerti et mutari posse concedunt.
For our flesh is certainly from the earth; but the philosophers, by whose arguments resistance is very often made to the resurrection of the flesh, by which they assert that no earthly body can be in heaven, concede that every body can be converted and changed into every body.
qua corporis resurrectione facta a temporis condicione liberati aeterna uita ineffabili caritate atque stabilitate [sine corruptione] perfruemur.
Which resurrection of the body having been accomplished, freed from the condition of time, we shall enjoy eternal life in ineffable charity and stability [without corruption].
tunc enim fiet illud, quod scriptum est: absorta est mors in uictoria.
For then shall come to pass that which is written: "Death is swallowed up in victory.
ubi est, mors, aculeus tuus ubi est, mors, contentio tua?
Where, O death, is thy sting?
§25Haec est fides, quae paucis uerbis tenenda in symbolo nouellis christianis datur.
Where, O death, is thy struggle?" This is the faith which is given to new Christians to be held in the creed in few words.
quae pauca uerba fidelibus nota sunt, ut credendo subiugentur deo, subiugati recte uiuant, recte uiuendo cor mundent, corde mundato quod credunt intellegant.
Which few words are known to the faithful, so that by believing they may be subjected to God, and being subjected they may live rightly, and by living rightly they may cleanse their heart, and with a cleansed heart they may understand what they believe.
§retractationesLOCI LIBR. RETRACTATIONVM.
De fide et symbolo pag.
LOCI LIBR. RETRACTATIONVM.
30, 16 sqq.
On Faith and the Creed, page 30, 16 ff.
Retract.
Retract.
I 17.
I 17.
In hoc libro cum de resurrectione ageretur. resurget, inquam, corpus secundum christianam fidem, quae fallere non potest.
In this book, when the resurrection was being treated of: "The body," I said, "will rise again according to the Christian faith, which cannot deceive.
quod cui uidetur incredibile, qualis sit nunc caro adtendit, qualis autem tunc futura sit, non considerat, quia illo tempore immutationis angelicae non iam caro erit et sanguis, sed tantum corpus et cetera quae ibi de corporum terrestrium in corpora caelestia mutatione disserui, quoniam dixit apostolus, cum inde loqueretur: caro et sanguis regnum dei non possidebunt. sed quisquis ea sic accipit, ut existimet ita corpus terrenum, quale nunc habemus, in corpus caeleste resurrectione mutari, ut nec membra ista nec carnis sit futura substantia, procul dubio corrigendus est, commonitus de corpore domini, qui post resurrectionem in eisdem membris non solum conspiciendus oculis, uerum etiam manibus tractandus apparuit carnemque se habere etiam sermone firmauit dicens: palpate et uidete, quia spiritus carnem et ossa non habet, sicut me uidetis habere. unde constat apostolum non carnis substantiam negasse in dei regno futuram, sed aut homines, qui secundum carnem uiuunt, carnis et sanguinis nomine nuncupasse aut ipsam carnis corruptionem, quae tunc utique nulla erit.
He to whom this seems incredible attends to what the flesh is now, but does not consider what it will then be, because at that time of angelic change it will no longer be flesh and blood, but only body," and the rest which I there discussed concerning the change of terrestrial bodies into celestial bodies, since the apostle said, when he was speaking thereof: "Flesh and blood shall not possess the kingdom of God." But whoever takes these things in such a way as to think that the earthly body, such as we now have, is so changed into a celestial body in the resurrection that there will be neither these members nor the substance of flesh, must without doubt be corrected, being reminded of the body of the Lord, who after the resurrection appeared in the same members not only to be seen with the eyes but also to be handled with the hands, and also confirmed by his speech that he had flesh, saying: "Handle and see, for a spirit has not flesh and bones, as you see me have." Whence it is clear that the apostle did not deny that the substance of the flesh would be in the kingdom of God, but either called men who live according to the flesh by the name of "flesh and blood," or else the very corruption of the flesh, which then indeed will be none.
nam cum dixisset: caro et sanguis regnum dei non possidebunt, bene intellegitur tamquam exponendo quid dixerit continuo subdidisse: neque corruptio incorruptionem possidebit. de qua re ad persuadendum infidelibus difficili diligenter, quantum potui, me disseruisse reperiet, quisquis de ciuitate dei legerit uolumen.
For when he had said, "Flesh and blood shall not possess the kingdom of God," it is well understood as if by explaining what he had said he immediately added, "neither shall corruption possess incorruption." Concerning which matter, to persuade unbelievers in a difficult point, whoever reads the volume on the City of God will find that I have discussed diligently as far as I was able.