Thomas Aquinas Commentary 1 Corinthians 15:39-44

"All flesh is not the same flesh: but there is one [flesh] of men, and another flesh of beasts, and another flesh of birds, and another of fishes. There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the [glory] of the terrestrial is another. There is one glory of the sun, and another glory of the moon, and another glory of the stars; for one star differeth from another star in glory. So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption: it is sown in dishonor; it is raised in glory: it is sown in weakness; it is raised in power: it is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual [body]." — 1 Corinthians 15:39-44 (ASV)

Here the Apostle presents an example of the different qualities of a resurrected body by comparing various types of bodies. First, he compares heavenly to earthly bodies; second, earthly to heavenly (1 Corinthians 15:40b); third, celestial bodies to each other (1 Corinthians 15:41).

Someone might object: How is it possible that the dead take up their body and flesh again if they are not going to have the same bodily qualities? To refute this objection, the Apostle introduces various qualities of body and flesh. This makes it clear that the body and flesh can be the same even if their qualities are different. He says, therefore, that not all flesh is the same kind of flesh, but there is one kind for humans, another for animals, another for birds, and another for fish. Similarly, there is one kind for the dying body and another for the resurrected one.

However, just as the earlier example of the seed and the sprout fell short—because in planting a seed and its sprouting there is neither the same numerical thing nor the same quality—so these examples also fall short. In these examples, there is neither the same species nor the same qualities. But the flesh of a resurrected person is the same in species as the flesh that dies, though it will be different in its qualities. “For it will be of the same nature but of another glory,” as Gregory says of the body of Christ.

If anyone should wish to apply what has been said to the different states of those who rise, it could be interpreted this way: "men" are understood as good people living according to reason, as Ezekiel says, And you are my sheep, the sheep of my pasture, and I am your God (Ezekiel 34:31). "Animals" are understood as the lustful, as it says in 2 Peter, But these, like irrational animals... will be destroyed (2 Peter 2:12). "Birds" represent the proud, and "fish" the greedy, as it says in Psalm 8: the birds of the air, and the fish of the sea (Psalms 8:8).

For the same reason, he introduces the diversity of heavenly and earthly bodies when he says there are celestial bodies, such as the sun, moon, and so on, and there are terrestrial bodies, such as fire, water, and so on. But the glory—that is, the beauty and splendor—of celestial bodies is one kind, and that of terrestrial bodies is another. As it is written, The glory of the stars is the beauty of heaven . Again, "celestial bodies" can be understood as contemplatives, for our commonwealth is in heaven (Philippians 3:20). "Terrestrial bodies" can be understood as actives, who are occupied with earthly things. Hence it was said to Martha, You are concerned about many things (Luke 10:41).

For the same purpose, he further introduces the different qualities of celestial bodies when he says there is one glory of the sun and another of the moon. Similarly, there is a difference among the stars, for star differs from star in glory. Furthermore, the sun can be understood as Christ: But for you who fear my name the sun of righteousness shall rise (Malachi 4:2). The moon can be understood as the Blessed Virgin: fair as the moon (Song of Solomon 6:10). The stars can be understood as the other saints: the stars from their courses (Judges 5:20).

Then, when he says, So it is with the resurrection of the dead, he applies the above examples to the resurrection. Regarding the literal explanation, it should not be supposed that the Apostle is saying this to indicate a difference in kind among those who rise, just because he had stated, star differs from star. Rather, this statement refers to all the preceding examples, showing that just as different qualities are found in various bodies, so the quality of the resurrected body will be different from the quality of the body that dies. Hence, he continues, a body is sown. Here the Apostle particularly shows that the quality of a dying body is one thing and that of a rising body is another.

He is dealing here with the glorified resurrected body, whose distinctive qualities are called the marks of the glorified body. The Apostle touches on four of these marks here. First, he touches on the mark of impassibility, or the inability to suffer, when he says, what is sown is perishable. This "sowing" can be understood as the body's origin, since it is generated from seed. However, it is more fitting to the Apostle's meaning that "sowing" refers to death and burial, corresponding to what was said before: What you sow does not come to life unless it dies (1 Corinthians 15:36). Death is called both a dissolution and a sowing—not because a dead body or its dust has some power to rise, as a seed has active power to generate, but because God has ordained that a human body be formed again from it. Therefore, the human body, when it is "sown" (that is, when it dies), is in a state of corruption; it is subject to decay according to its own properties, as it says in Romans: Your bodies are dead because of sin (Romans 8:10). What is raised is imperishable. Here, "imperishable" excludes not only the separation of soul and body (for even the bodies of the damned will have this), but also death and any harmful suffering, whether from internal or external causes. This is how the imperishability of the glorified body is to be understood: They shall hunger no more, neither thirst any more (Revelation 7:16).

Second, he touches on the mark of clarity when he says, It is sown in dishonor. This refers to the body, which before death was subject to many deformities and miseries: Man that is born of a woman is of few days, and full of trouble (Job 14:1). But it is raised in glory, which signifies clarity, as Augustine says. For the bodies of the saints will be clear and shining: The righteous will shine like the sun in the kingdom of their Father (Matthew 13:43).

Third, he touches on the mark of agility when he says, It is sown in weakness. This refers to the physical body, which before death is weak, slow, and not easily moved by the soul: A perishable body weighs down the soul . It is raised in strength, meaning it will possess such strength that it can be moved by the soul without any difficulty, which pertains to the quality of agility. For there will be as much ease as there is happiness, as Augustine says. Hence it says in Wisdom, The just will shine forth and will run like sparks through the stubble ; and in Isaiah, They who wait for the LORD shall renew their strength, they shall mount up with wings like eagles, they shall run and not be weary, they shall walk and not faint (Isaiah 40:31).

Fourth, he touches on the mark of subtility when he says, It is sown a physical body, it is raised a spiritual body. Because of this quality, some have held that a glorified body can occupy the same space as a non-glorified body. This view could be sustained if a body in its present state could occupy the same space as another body by virtue of some removable property. But upon close examination, it becomes clear that this is impossible for a body, precisely because it has bodily dimensions. Thus, we see that even the most subtle bodies, like air and fire, do not allow other bodies to occupy their space. Furthermore, as the Philosopher says, even if there were bodies entirely without matter, as some have supposed, they could not exist in the same place at the same time as natural bodies.

Therefore, as long as a body has dimensions, it is against its nature to be in the same place as another body. Consequently, if this ever happens, it must be a miracle. For this reason, Gregory and Augustine attribute Christ’s entering the room of the disciples while the doors were shut to a miracle. No limited power can perform a miracle; this belongs to God alone. It follows, then, that occupying the same space as another body cannot be a natural quality of a glorified body.

However, we must not deny that a glorified body can be in the same place as another body, because Christ's resurrected body—to which we hope our bodies will be conformed—entered the room where the disciples were, even though the doors were shut. But just as Christ's body had this ability not from its own properties but by virtue of the divinity united to it, so too any saint's body would have this ability not as an inherent quality, but by virtue of the divine power within it. In a similar way, Peter's body had the power to heal the sick by its shadow, not through any property of its own.

Therefore, it must be said that what the Apostle touches on here pertains to the mark of subtility when he says, It is sown a physical body, it is raised a spiritual body. Some have misinterpreted this, saying that in the resurrection the body is changed into a spirit and will be like air or wind. This view is specifically refuted by what was said to the apostles: Handle me, and see; for a spirit has not flesh and bones as you see that I have (Luke 24:39). Therefore, the Apostle does not say that a spirit will rise, but a spiritual body. In the resurrection, the body will be spiritual, not a spirit, just as it is now physical, not a soul.

To understand this difference, it should be noted that what we call "soul" and what we call "spirit" are one and the same thing in us. It is called "soul" insofar as it gives life to the body, and "spirit" by virtue of the mind, through which we are like spiritual beings: Be renewed in the spirit of your minds (Ephesians 4:23).

One should also consider that there is a threefold difference in the powers of the soul.

1. Some powers have activities directed toward the good of the body: namely, the generative, nutritive, and augmentative powers.
2. Other powers use bodily organs (like the senses), but their activity is not directly ordered to the body's good, but rather to the perfection of the soul.
3. Finally, some powers neither use bodily organs nor are directly ordered to the good of the body, but rather to the good of the soul, such as those pertaining to the intellect.

The first set of powers, therefore, pertains to the soul as the animator of the body. The third set pertains to the soul as a spirit. The second set is midway between them. However, because a power should be judged more by its object and end than by its instrument, the second set of powers is closer to the third than to the first.

Likewise, one should consider that since every single thing exists for the sake of its activity, the body is perfected for this purpose by the soul, which makes the body the subject of its activities. In our current state, our body is the subject of the soul's activities insofar as the soul animates it—that is, as it is generated and generates, is nourished, grows, and decays. Regarding the spiritual activities of the soul, however, the body—though subject to them in another way—is a great impediment, because, as it says in Wisdom, a perishable body weighs down the soul . But in the resurrected state, the physical activities of the body will cease. There will be no generation, growth, or nourishment. Instead, the body will serve the soul in its spiritual activities without any impediment or weariness, as it says in Psalm 84: Blessed are those who dwell in your house, Lord (Psalms 84:4). Therefore, just as our body is now physical, it will then be truly spiritual.

Some, however, will attribute the cause of these properties to a "star," which they say is made of a fifth essence and is part of the human body's composition. Because this idea is frivolous and incredible, we say, following Augustine, that these properties will result from the power of the glorified soul. For Augustine says in his Letter to Dioscorus: “God made the soul with such a natural power, that its fullest blessedness, which at the end of time is promised to the saints, overflows even into lower nature, which is the body, not the blessedness which is proper to the one enjoying it, but the fullness of health, that is, the strength of incorruption.”

We see, then, that four things flow from the soul to the body, and the more perfected the body is, the more powerful the soul will be.

1. First, it gives existence. Therefore, when the soul reaches its highest perfection, it will cause the body to be spiritual.
2. Second, it preserves the body from corruption. We see, for example, that people who are naturally stronger suffer less from heat and cold. Therefore, when the soul becomes most perfect, it will keep the body completely unable to suffer.
3. Third, it gives beauty and clarity. Because of the soul's weakened operation in the body, weakness and death cause the body to become discolored. But when the soul reaches its highest perfection, it will make the body clear and shining.
4. Fourth, it gives movement. The ease of this movement corresponds to the degree to which the soul's capacity is stronger than the body. Therefore, when the soul reaches its highest perfection, it will give the body perfect mobility.