The resurrection is compared to the speed of rays emitted from the eye.
What then is this speed? How great is it? What does it mean? It belongs to our body, it is emitted from our flesh. We have rays and we do not wonder. We use sight, but we are astonished upon considering. You do not find something comparable to this speed, as far as bodily speed is concerned. Rightly did the apostle Paul compare the ease of resurrection to this speed, saying: In the blink of an eye. It is a blink of an eye, not in the closing and opening of eyelids: for this is done more slowly than it seems. You raise an eyelid more slowly than you direct a ray. Your ray reaches heaven more quickly than a raised eyelid reaches the eyebrow. You see what a blink of an eye is: you see what ease the Apostle has assigned to the resurrection of bodies. How slowly were these things created and formed? Let us recall the delays of conception, and the seeds of little ones coalescing in the very wombs of mothers; members formed over time, on set days, over many months, until that which is created and formed within is brought forth into the light. Then how slowly it grows, how slowly adolescence follows childhood, youth follows adolescence, old age follows youth, death follows all. Another delay is added: the fresh corpse is seen whole, it dissolves into decay; and even for that dissolution, time is necessary until it flows down into rot, until it dries into ash: and from the very beginnings in the womb until the final ash of the grave, how great is the delay? How many days? What spaces of time? It comes to rise again, and in the blink of an eye it is restored.
From the facility of the future resurrection is to be understood the facility of the spiritual body. This is more wonderful in speed than the ray of the eye.
Therefore, listen, brothers, and compare what is to be compared with the things with which they are to be compared. This flesh moves faster in walking than it was formed, than it was nourished, than it grew, than it reached a youthful state, and attained full age and stature; it moves faster in walking than this happened in it. Moreover, the resurrection will occur in the blink of an eye: how great will be the speed of movement if the resurrection could be so fast? Bodies were torn apart by raging forces: even if the parts of the dead are scattered throughout the whole world, if ashes are dispersed over the entire earth; in the blink of an eye, everything that was scattered is restored from such a vast expanse. We marvel at the excessive and, unless we experienced it, unbelievable speed of our own rays that are emitted from our eyes: more marvelous is the ease in the spiritual body that is to come. Indeed, it will rise in the blink of an eye: but our Lord, which our eyesight cannot do, even passed His body through barriers. After the resurrection, to his disciples who were assembled in one place, He suddenly appeared with closed doors. Where we cannot see, He was able to enter. Let no one say, "Of course, He could do this, but with the Lord's body; will He also be able to do this with mine?" And take from the Spirit, who spoke through the Apostle, full security. For it was said of the Lord Himself: "He will transform the body of our humiliation to be like the body of His glory."
Will God be seen through a spiritual body? God cannot be seen in a place in the manner of a body.
Therefore, concerning this kind of body, concerning the great ease, great swiftness, great health of this body, let human frailty dare to define nothing rashly and presumptuously. What we shall be, we shall know when we shall have been. Before we are, let us not be rash, lest we be not. Sometimes human curiosity inquires, and says to itself: Do you think we will see God through that spiritual body? It can indeed be answered quickly: God is not seen in a place, God is not seen through parts, God is not seen spread out through spaces and separated by intervals. Although He fills heaven and earth, He is not therefore half in heaven and half on earth. For if this air fills heaven and earth, the part of it that is in heaven is not on earth. And whatever water fills, it indeed fills the space in which it is contained; but half of it is in half the space, and half in the other half, the whole in the whole. God is not such a thing. Do not doubt this at all, since God is not a body. To be spread out through spaces, contained by places, to have parts half and third and fourth and whole, is proper to bodies. God is not such at all; because God is wholly everywhere: not half here, and half there; but wholly everywhere. He fills heaven and earth: but He is wholly in heaven, wholly on earth. In the beginning was the Word. To hear also the same about the Son himself, because the Son is also one God with the Father: not equal in size, but in divinity. In the beginning was the Word, and the Word was with God, and the Word was God: He was in the beginning with God. All things were made through Him, and without Him nothing was made. And a little later: And the light shines in the darkness. This only-begotten wholly remaining with the Father, wholly shines in the darkness, wholly in heaven, wholly on earth, wholly in the Virgin, wholly in the infant; not by moving alternately from place to place. For you too are wholly in your house, and wholly in the church: but when you are in the church, you are not in your house; when you are in your house, you are not in the church. Therefore, He is not wholly in heaven, wholly on earth, wholly in the Virgin, wholly in the infant (to mention nothing else), as if migrating from heaven to earth, from earth to the Virgin, from the Virgin to the infant, but wholly everywhere at once. For He is not poured out like water, nor separated and transferred like earth. When He is wholly on earth, He does not leave heaven: and when He fills heaven, He does not depart from earth. For He reaches from end to end mightily, and arranges all things sweetly.
If a substance that cannot be seen in a place can be seen through a spiritual body, this is still unknown.
If therefore they will be able to see the substance, which is not seen in a place, with bodily eyes even when the body has become spiritual; if by some hidden power, some unexperienced and utterly unknown power, and not perceived by any understanding, they will be able, let them be able. For we see with our eyes, we do not envy with our eyes. Let us not attempt to lead God into a place, let us not attempt to enclose God in a place, let us not attempt to diffuse God through the spaces of places as if by some bulk; let us not dare this, let us not think this. Let the substance of divinity remain in its own proper dignity. Certainly, let us change for the better as much as we can, not change God for the worse. Especially because we do not find any definite thing about this in Scripture, or we have not yet found. For I do not even dare to presume that it is not in it what might be found. Either it is not, or it is hidden, or it is hidden from me. Whatever might be found by anyone on either side, I accept gladly, and unless I give thanks for being instructed, I will be ungrateful, not to the person speaking, but to Him who teaches through the person. However, may the Giver of grace never permit me to be ungrateful. I say only this, because eyes which see whatever they see through the intervals of places— that is, so that there is space between the seer and that which is seen; for otherwise these eyes do not see— for if you remove something very far from them, they do not see it because the rays do not reach far places; but if you bring something closer to them, unless there is some interval between the eyes of the seer and the body that is seen, it cannot be seen at all; for if by bringing it too close, you touch the very eyes with which something is seen, vision is lost due to the lost space: therefore, I say this, that such eyes, which see whatever they see only through intervals and spaces of places, can neither now see God nor then, because He is not in a place. Therefore, either it will be something else that they will be able to see, which cannot be seen in a place: or if they retain the inability to see except in a place, they will not see Him who is not in a place.
About the spiritual body, and what is now certain concerning the invisible nature of God.
However, until the spiritual body is more diligently inquired into, what is either understood or rightly believed, let us hold that the body will be resurrected, let us hold that the form of our body, this future form, will be what Christ has exhibited or promised in secret. Let us hold that the body will be spiritual, not animal, as it is now. For it is clearly expressed and cannot be contradicted: A natural body is sown, a spiritual body will rise. Let us hold that the Father and the Son and the Holy Spirit are of their own proper nature, their own proper substance, equally and equally invisible, because we equally and equally believe them to be immortal, we equally and equally believe them to be incorruptible. The Apostle placed these together in one place: Now to the King of ages, immortal, invisible, incorruptible, the only God, honor and glory forever and ever. Amen. God alone, Father and Son and Holy Spirit, immortal, invisible, incorruptible: not now invisible, and later visible; because not now incorruptible, and later corruptible. As always immortal, as always incorruptible; so also always invisible. If invisibility is changed, it must be feared lest immortality be changed. I think, for this reason the Apostle himself placed invisible in the middle, between immortal and incorruptible. Concerning which there could be doubt, he secured it on both sides.
Let us hold firmly to that unalterable confession. It is not the same to offend a creature and to offend the Creator. Certainly, let us inquire into the qualities of creatures by reasoning, and if we err in anything, let us walk in what we have reached. For then, if we think otherwise in anything, God will also reveal this to us. Hence, we discussed at greater length yesterday. Blessed are the pure in heart, for they shall see God. Let us strive in all ways to cleanse our hearts, let us be vigilant with all effort; with all prayer, as much as we can, let us beseech, so that we may cleanse the heart. And if we think of those things that are outside: “Cleanse, he says, the things that are inside, and the things that are outside will be clean.”
The vision of God, whether promised to the flesh. The salvation of God, Christ will be seen through the flesh. Christ will be seen by all flesh in judgment.
Perhaps it seems to someone that the testimony about the flesh is as clear as that about the heart: because it is written: Every flesh shall see the salvation of God. We have the clearest testimony about the heart. Blessed are the pure in heart, for they shall see God. We also have it about the flesh: Every flesh shall see the salvation of God. Now who would doubt that the vision of God was promised to the flesh, unless it troubled, what is the salvation of God? Rather, because it does not trouble, for we are not doubtful: the salvation of God is Christ the Lord. Therefore, our Lord Jesus Christ, if He were seen in His divinity alone, no one would doubt that the flesh would see the substance of God; because: Every flesh shall see the salvation of God. But because our Lord Jesus Christ can be seen both with the eyes of the pure, perfect, and God-filled heart as far as His divinity is concerned; yet He was also seen in the body, according to what is written: After this He was seen on earth and conversed with men: from where I know how it was said: Every flesh shall see the salvation of God? Because it was said that Christ would be seen, no one should doubt.
But whether in the body the Lord Christ, or just as He was in the beginning the Word, and the Word was with God, and the Word was God, is ambiguous, that is being asked. Do not press me with a single testimony; I quickly confess: Every flesh shall see the salvation of God. They say this means, Every flesh shall see the Christ of God. But Christ was seen also in the flesh, not indeed with a mortal flesh, if that spiritual transformation is still to be called flesh; because even He after the resurrection thus spoke to those seeing and touching: Touch and see, for a spirit does not have flesh and bones as you see I have. He will also be seen thus: not only was He seen, but He will also be seen. And perhaps then it will be fulfilled more perfectly what was said, every flesh. For now indeed flesh has seen Him, but not every flesh: but then at the judgment coming with His Angels to judge the living and the dead when all who are in the tombs hear His voice and come out, some to the resurrection of life, others to the resurrection of judgment, they will see that form, which He deemed worthy to assume for us, not only the just, but also the wicked, some on the right, some on the left; because even those who killed will see whom they pierced. Therefore, every flesh shall see the salvation of God. Body by body: because He will come in true body to judge. But to those positioned on the right, and sent into the kingdom of heaven, He will show Himself as He was already seen in the body: and yet He said: He who loves me will be loved by my Father; and I will love him, and will manifest myself to him. This the impious Jew will not see. For the wicked will be taken away, that he may not see the glory of God.
Simeon with his eyes saw the salvation of God. Christ visible in the future judgment.
Simeon, the just, saw him both with his heart, because he recognized the infant; and with his eyes, because he held the infant. Seeing him in both ways, recognizing the Son of God, and embracing the one born of the Virgin, he said: "Now, dismiss your servant, Lord, in peace, because my eyes have seen your salvation." Notice what he said. He was held until he saw with his eyes the one he perceived by faith. He received the little body, he embraced the body; seeing the body, that is, seeing the Lord in the flesh, he said: "My eyes have seen your salvation." How do you know whether all flesh shall see the salvation of God this way? So that we do not despair that he will come to judgment in this form, which he assumed for us, not in which he has always remained equal to the Father, let us also hear the voice of the angels from this. While he was being carried up to heaven before the eyes of his disciples, and they were gazing, sending him off with their gaze as they desired him in their heart, they heard from the angels: "Men of Galilee, why do you stand looking towards heaven? This Jesus who was taken up from you, will so come as you saw him going into heaven." So then, he will come as he ascended to heaven. He will come visibly to judgment; because he ascended visibly to heaven. For if he ascended visibly and will come invisibly, how will he come the same way? But if he will come the same way, therefore he will come visibly; and all flesh shall see the salvation of God.
On the difficulty presented, and concerning God and the future spiritual body, what is to be held.
I did not say this because I denied that the flesh would see (remember as much as you can, so that we may learn until we discover what we do not yet know; but as for what we already know, it is not necessary for us to learn it, but with the Lord's help, to teach it): I did not say this, therefore, because I denied that the flesh would see; but because clearer testimonies must be sought, if they can be found. For you see how scant what has been presented is. It works more for us, or for the very truth itself, or for those who argue as if certain that the flesh will not in any way see God, not even in the resurrection of the dead. We do not contend from this point, but remind the sharp-minded by repetition, and impress upon the slow-minded. Even though we may be tedious to many, we still say it. God is not seen in a place, because He is not a body; because He is wholly everywhere, not lesser in one part and greater in another. Let us hold this most firmly. But if that flesh has received such a transformation, that it can see through it what is not seen in a place; let it entirely be so. But it must be sought, from where it can be taught. And if it is not yet taught, let it not yet be denied; but certainly, let it at least be doubted. However, let it not be doubted that the flesh will rise again, that the spiritual body will come from the animal body, that this corruptible and mortal nature will put on immortality and incorruption: so that we may walk in whatever we have attained. Certainly, if we stray too much in seeking something, let us at least stray in the creature, not in the Creator. Let each one strive as much as he can to convert the body into spirit, provided that he does not convert God into a body.