But it is necessary, they say, that the natural weight of earthly bodies either keeps them on earth or draws them to it; and therefore they cannot be in heaven.Our first parents were indeed on earth, in a well-wooded and fruitful spot, which has been named Paradise.But let our adversaries a little more carefully consider this subject of earthly weight, because it has important bearings, both on the ascension of the body of Christ, and also on the resurrection body of the saints.If human skill can by some contrivance fabricate vessels that float, out of metals which sink as soon as they are placed on the water, how much more credible is it that God, by some occult mode of operation, should even more certainly effect that these earthy masses be emancipated from the downward pressure of their weight? This cannot be impossible to that God by whose almighty will, according to Plato, neither things born perish, nor things composed dissolve, especially since it is much more wonderful that spiritual and bodily essences be conjoined than that bodies be adjusted to other material substances.Can we not also easily believe that souls, being made perfectly blessed, should be endowed with the power of moving their earthy but incorruptible bodies as they please, with almost spontaneous movement, and of placing them where they please with the readiest action? If the angels transport whatever terrestrial creatures they please from any place they please, and convey them whither they please, is it to be believed that they cannot do so without toil and the feeling of burden? Why, then, may we not believe that the spirits of the saints, made perfect and blessed by divine grace, can carry their own bodies where they please, and set them where they will? For, though we have been accustomed to notice, in bearing weights, that the larger the quantity the greater the weight of earthy bodies is, and that the greater the weight the more burdensome it is, yet the soul carries the members of its own flesh with less difficulty when they are massive with health, than in sickness when they are wasted.And though the hale and strong man feels heavier to other men carrying him than the lank and sickly, yet the man himself moves and carries his own body with less feeling of burden when he has the greater bulk of vigorous health, than when his frame is reduced to a minimum by hunger or disease.Of such consequence, in estimating the weight of earthly bodies, even while yet corruptible and mortal, is the consideration not of dead weight, but of the healthy equilibrium of the parts.And what words can tell the difference between what we now call health and future immortality? Let not the philosophers, then, think to upset our faith with arguments from the weight of bodies; for I don't care to inquire why they cannot believe an earthly body can be in heaven, while the whole earth is suspended on nothing.For perhaps the world keeps its central place by the same law that attracts to its centre all heavy bodies.But this I say, if the lesser gods, to whom Plato committed the creation of man and the other terrestrial creatures, were able, as he affirms, to withdraw from the fire its quality of burning, while they left it that of lighting, so that it should shine through the eyes; and if to the supreme God Plato also concedes the power of preserving from death things that have been born, and of preserving from dissolution things that are composed of parts so different as body and spirit;--are we to hesitate to concede to this same God the power to operate on the flesh of him whom He has endowed with immortality, so as to withdraw its corruption but leave its nature, remove its burdensome weight but retain its seemly form and members? But concerning our belief in the resurrection of the dead, and concerning their immortal bodies, we shall speak more at large, God willing, in the end of this work.
CHAP.19.--AGAINST THE OPINION OF THOSE WHO DO NOT BELIEVE THAT THEPRIMITIVE MEN
WOULD HAVE BEEN IMMORTAL IF THEY HAD NOT SINNED.
At present let us go on, as we have begun, to give some explanation regarding the bodies of our first parents.I say then, that, except as the just consequence of sin, they would not have been subjected even to this death, which is good to the good,--this death, which is not exclusively known and believed in by a few, but is known to all, by which soul and body are separated, and by which the body of an animal which was but now visibly living is now visibly dead.For though there can be no manner of doubt that the souls of the just and holy dead live in peaceful rest, yet so much better would it be for them to be alive in healthy, well-conditioned bodies, that even those who hold the tenet that it is most blessed to be quit of every kind of body, condemn this opinion in spite of themselves.For no one will dare to set wise men, whether yet to die or already dead,--in other words, whether already quit of the body, or shortly to be so,--above the immortal gods, to whom the Supreme, in Plato, promises as a munificent gift life indissoluble, or in eternal union with their bodies.
But this same Plato thinks that nothing better can happen to men than that they pass through life piously and justly, and, being separated from their bodies, be received into the bosom of the gods, who never abandon theirs; "that, oblivious of the past, they may revisit the upper air, and conceive the longing to return again to the body."(1) Virgil is applauded for borrowing this from the Platonic system.Assuredly Plato thinks that the souls of mortals cannot always be in their bodies, but must necessarily be dismissed by death; and, on the other hand, he thinks that without bodies they cannot endure for ever, but with ceaseless alternation pass from life to death, and from death to life.
