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252 Paul had committed himself repeatedly to any theory of a material or semi-material Resurrection, consonant with the feelings of his times, I should not have felt bound to place a belief in a materialistic detail of this kind upon the same high and authoritative level as the belief in the Father, the Son, and the Holy Spirit, or any other general and spiritual article of faith. But I find no such materialism in St. Paul. He appears to me to say consistently, 1st, that Christ's Resurrection was a type of ("the first fruits of") the Resurrection of mankind; 2nd, that in contrast to the first man Adam, the earthy, who became a living soul, the last Adam, the heavenly, became a "life-giving spirit;" 3rd, that, as we have borne the image of the earthy, so we shall also bear the image of the heavenly; 4th, that the "body" of the faithful after death will be "spiritual," just as the Church of God is "a spiritual house," and the sacrifices of the saints are "spiritual sacrifices." There is no more ground for thinking that St. Paul supposed that we should hereafter have spiritual hands, or be spiritual bipeds, than for thinking that he supposed the sacrifices of the Church to be spiritual sheep, or the temple of the Church to be composed of celestial stones. After our Resurrection, we are still to be conscious of God's past love, still to rejoice in His present and never-ending love, still to be capable of glorifying and serving God, of loving as well as of being loved—this St. Paul's theory of the "spiritual body" certainly implies; and it need not imply more. And what our Resurrection will be, that Christ's Resurrection was.

The ordinary fancies about the Resurrection teem with absurdities, and are redeemed from being ridiculous, only because they all spring from the natural and reasonable desire that we may hereafter preserve our identity. But they ought to be suppressed if they create, as I fear they create, additional difficulties in the way of conceiving,