Notes 301

54
Ibid., 18.51, pp. 833-34.
55
Ibid., p. 834.
56
Ibid., p. 835.
57
Ibid.
58
Ibid., 20.9, p. 915.
59
Ibid.
60
Ibid.
61
Augustine On Baptism, Against the Donatists 2.5-6, NPNF1 4 (Peabody, Mass.: Hendrickson,
All rights reserved. May not be reproduced in any form without permission from the publisher, except fair uses permitted under U.S. or applicable copyright law.

1994), p. 428.
62
Ibid., 2.7-10, p. 429.
63
Ibid., 2.10-15, p. 432.
64
Ibid., 2.13-18, p. 434.
65
Ibid., 3.26, p. 445.

Chapter 11: The Resurrection of the Body and the Life Everlasting
1
Joanne E. McWilliam Dewart comments that “from the fourth century B.C.E. on” the “jewish
world” had been “presented” a “greek dualistic anthropology which taught the independent
survival of the soul, happily released from the body” (Death and Resurrection, Message of the
Fathers of the Church 22 [Wilmington, Del.: Michael Glazier, 1986], p. 23).
2
1 Clem. 42.1-3, cited in Dewart, Death and Resurrection, p. 39. Emphasis added.
3
1 Clem. 24.1-5, cited in Dewart, Death and Resurrection, p. 41.
4
Dewart, Death and Resurrection, p. 43.
5
Cicero De republica 3.28, quoted by Augustine City of God 22.4, cited in Concerning the City of
God Against the Pagans, trans. Henry Bettenson (New York: Penguin, 1984), p. 1026. Unless
otherwise noted, all citations of City of God are to this edition.
6
2 Clem. 14.3, 5, cited in Dewart, Death and Resurrection, p. 45.
7
Ignatius To the Ephesians 19.3, cited in Dewart, Death and Resurrection, p. 46. Dewart comments
that the “emphasis in this passage is on the new age, but it is evident that Ignatius was more
explicit than either of the two writers of the sub-apostolic age [1 and 2 Clement] . . . in describ-
ing the death and resurrection of Christ as its effective beginning” (Death and Resurrection, pp.
46-47).
8
Ignatius To the Trallians 9.2, cited in Dewart, Death and Resurrection, p. 47.
9
Ignatius To the Smyrnaeans 3.1-3, cited in Dewart, Death and Resurrection, p. 49.
10
Ignatius To the Ephesians 11.2, cited in Dewart, Death and Resurrection, p. 48.
11
Polycarp To the Philippians 2.1-2, cited in Dewart, Death and Resurrection, p. 50.
12
Polycarp employs the resurrection as part of his encouragement to those facing martyrdom:
“[Be persuaded] that all these [martyrs] ‘did not run in vain’ [but] in faith and righteousness”
Copyright 2002. IVP Academic.

and that they are “in their due place beside the Lord with whom they also suffered.” For they
did not “love the present world [but] him who died for us and was raised by God because of

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 302 Learning Theology with the Church Fathers

us” (Polycarp To the Philippians 9.2, cited in Dewart, Death and Resurrection, p. 51).
13
Acts of the Martyrs 14.2, cited in Dewart, Death and Resurrection, p. 51.
14
Polycarp To the Philippians 7.1, cited in Dewart, Death and Resurrection, p. 50. Polycarp clearly is
suspicious that the attempt to spiritualize Christ’s resurrection or to deny it outright is actu-
ally a smokescreen for licentious behavior. If one’s body does not experience resurrection, it
does not really matter what one does with it, a perspective similar to some in Paul’s Corin-
thian and Thessalonian audiences (cf. 1 Cor 6:12-20; 1 Thess 4:1-8).
15
Justin Martyr Dialogue with Trypho 52, cited in Dewart, Death and Resurrection, p. 62. Theophi-
lus of Antioch also directs his readers to the Old Testament’s prediction of future events:
“Because I obtained proof from the events which took place after being predicted, I ‘do not dis-
believe but believe,’ in obedience to God. If you will, you too must obey him and believe him”
(Theophilus of Antioch To Autolycus 1.14, cited in Dewart, Death and Resurrection, p. 72).
16
Justin Martyr Dialogue with Trypho 139, cited in Dewart, Death and Resurrection, p. 62.
17
Ibid., 45, cited in Dewart, Death and Resurrection, p. 63.
18
Justin Martyr 1 Apology 18, cited in Dewart, Death and Resurrection, p. 66.
19
Ibid., 19, cited in Dewart, Death and Resurrection, p. 67.
20
Theophilus of Antioch To Autolycus 1.8, cited in Dewart, Death and Resurrection, pp. 70-71.
21
Athenagoras On the Resurrection of the Dead 2, ANF 2, p. 150.
22
Ibid.
23
Ibid., 2.5, cited in Dewart, Death and Resurrection, p. 74. Tatian argues similarly: “If fire con-
sumes my bit of flesh, the vaporized matter is still contained in the world. If I am annihilated
in rivers and seas, or torn to pieces by wild beasts, I am still stored in a rich lord’s treasury. . . .
God the ruler, when he wishes, will restore to its original state the substance that is visible
only to him” (Tatian To the Greeks 6, cited in Dewart, Death and Resurrection, p. 84).
24
Athenagoras On the Resurrection 3.1, cited in Dewart, Death and Resurrection, p. 74.
25
Dewart, Death and Resurrection, p. 74.
26
Athenagoras On the Resurrection 8.4 cited in Dewart, Death and Resurrection, pp. 74-75.
27
Ibid., 12.5-6, cited in Dewart, Death and Resurrection, p. 76.
28
Ibid., 15.2-4, cited in Dewart, Death and Resurrection, p. 77.
29
Ibid., cited in Dewart, Death and Resurrection, pp. 77-78.
30
Theophilus of Antioch To Autolycus 1.13, cited in Dewart, Death and Resurrection, p. 71.
31
Justin Martyr 2 Apology 7 and 9, cited in Dewart, Death and Resurrection, p. 68.
32
Athenagoras On the Resurrection 18.4-5, cited in Dewart, Death and Resurrection, p. 80.
33
Ibid., 24.4; 25.2-3, cited in Dewart, Death and Resurrection, pp. 80-81.
34
Augustine City of God 22.3, p. 1025.
35
Cicero De republica 3.28, quoted in Augustine City of God, p. 1026, emphasis added.
36
Augustine City of God 22.4, p. 1026.
37
Ibid.
38
Ibid., p. 1027. Augustine, arguing with Platonist opponents on their own turf, contends that

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 Notes 303

the soul is “the most rarified of substances.” If so, “what is it doing in the gross mass” of the
body? If the soul can indeed inhabit the present physical body, can we not deduce that
through “its extraordinary quality of nature” it can raise “the body belonging to it . . . to
heaven”? Augustine asks,“In our present state the natural substance of earthly bodies is able to
keep the soul on the earthly level; will not the soul eventually have the power to raise the
earthly body to a higher realm?”(ibid., 22.11, pp. 1050-51).
39
Ibid., 22.5, p. 1027.
40
Ibid.
41
Ibid.
42
Ibid., p. 1028.
43
Ibid., pp. 1028-29.
44
Ibid., 22.7, p. 1033.
45
Ibid., 22.12, p. 1052.
46
Ibid., p. 1053.
47
Ibid.
48
Ibid., p. 1054.
49
Ibid., 22.13, p. 1054.
50
Ibid., 22.14, p. 1055.
51
Ibid.
52
Ibid.
53
Ibid., 22.15, p. 1056. What of Paul’s statement concerning “the full stature of Christ”? Augus-
tine offers two possible interpretations. Perhaps this stature “is reached when, with Christ as
the head, all the members of his body come to maturity, represented by the peoples who
accept the Christian faith.” If Paul’s “words refer to the bodily resurrection, we must take them
to mean that the bodies of the dead will rise neither younger nor older than Christ. They will
be of the same age, the same prime of life, which Christ, as we know, had reached. For the
most learned authorities of this world define the age of human maturity as being about thirty
years; they say that after that period of life a man begins to go downhill towards middle age
and senility” (ibid.).
54
Ibid., 22.17, p. 1057. Augustine sees Eve’s creation from the rib of the sleeping Adam as a
prophecy of Christ and his church. How so? “The sleep of that man clearly stood for the death
of Christ; and Christ’s side, as he hung lifeless on the cross, was pierced by a lance. And from
the wound flowed blood and water, which we recognize as the sacraments by which the
Church is built up. . . . The woman, then, is the creation of God, just as is the man; but her
creation out of man emphasizes the idea of the unity between them; and in the manner of that
creation there is, as I have said, a foreshadowing of Christ and his Church” (ibid.).
55
Ibid., 22.19, p. 1060.
56
Ibid.
57
Ibid., p. 1061.

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 304 Learning Theology with the Church Fathers

58
Ibid.
59
Ibid. Will all human scars and bodily losses be totally eradicated? Augustine speculates that in
the case of the martyrs scars will remain “as the proofs of valor,” visible trophies of their faith
and courage. He adds, “if the martyrs have had any limbs cut off, any parts removed, they will
not lack those parts at the resurrection; for they have been told that ‘not a hair of your head
will perish.’ But if it will be right that in that new age the marks of glorious wounds should
remain in those immortal bodies, for all to see, then scars of the blows or the cuts will also be
visible in places where limbs were hacked off, although the parts have not been lost, but
restored” (ibid., p. 1062).
60
Ibid., 22.20, p. 1062.
61
Ibid., 22.21, p. 1064.
62
Ibid., 22.20, pp. 1062-63.
63
Ibid., 22.20, pp. 1063-64.
64
Ibid., 22.21, p. 1064.
65
For example, Augustine describes in detail the wonders of the human body in its present state,
aspects of the body that point to God’s goodness and providence: “Are not the sense organs
and the other parts of that body so arranged, and the form and shape and size of the whole
body so designed as to show that it was created as the servant to the rational soul? For exam-
ple: we observe how the irrational animals generally have their faces turned towards the
ground; but man’s posture is erect, facing towards the sky, to admonish him to fix his
thoughts on heavenly things. Then the marvelous mobility with which his tongue and hands
are endowed is so appropriate, so adapted for speaking and writing and for the accomplish-
ment of a multitude of arts and crafts. And is not this sufficient indication that a body of this
kind was designed as an adjunct to the soul?” (ibid., 22.24, p. 1073).
66
Ibid., 22.29, p. 1081.
67
Ibid., p. 1082.
68
Ibid.
69
Ibid., p. 1083.
70
Ibid.
71
Ibid., p. 1084.
72
Ibid.
73
Ibid.
74
Ibid., p. 1086-87.
75
Ibid., p. 1087.

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