Paul is addressing BROTHERS AND SISTERS IN CHRIST. It is plain as day, why deny it?
He speaks there of what will happen to THEM.
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He speaks there of what will happen to THEM.
The Resurrection of the DeadHeadlines? That was Paul speaking, not somebody adding anything to the text like you are doing
12 But if it is preached that Christ has been raised from the dead, how can some of you say that there is no resurrection of the dead?
The Bold part is the headline good Sister in Christ.
specific audiance = believers
From the verse in my last post shows it is Resurrection in General, not just believers.
Matt 25
The Sheep and the Goats
31 “When the Son of Man comes in his glory, and all the angels with him, he will sit on his glorious throne. 32 All the nations will be gathered before him, and he will separate the people one from another as a shepherd separates the sheep from the goats. 33 He will put the sheep on his right and the goats on his left.
34 “Then the King will say to those on his right, ‘Come, you who are blessed by my Father; take your inheritance, the kingdom prepared for you since the creation of the world. 35 For I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, 36 I needed clothes and you clothed me, I was sick and you looked after me, I was in prison and you came to visit me.’
37 “Then the righteous will answer him, ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? 38 When did we see you a stranger and invite you in, or needing clothes and clothe you? 39 When did we see you sick or in prison and go to visit you?’
40 “The King will reply, ‘Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me.’
41 “Then he will say to those on his left, ‘Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels. 42 For I was hungry and you gave me nothing to eat, I was thirsty and you gave me nothing to drink, 43 I was a stranger and you did not invite me in, I needed clothes and you did not clothe me, I was sick and in prison and you did not look after me.’
44 “They also will answer, ‘Lord, when did we see you hungry or thirsty or a stranger or needing clothes or sick or in prison, and did not help you?’
45 “He will reply, ‘Truly I tell you, whatever you did not do for one of the least of these, you did not do for me.’
46 “Then they will go away to eternal punishment, but the righteous to eternal life.”
If you limit one eternal you do hte same to the other one too. The Greek grammar does not allow anything else. It is also, clear that people are raised with the same flesh.
"Scientists have cracked the genetic code of sheep to reveal how they became a distinct species from goats ..."
https://www.sciencedaily.com/releases/2014/06/140605141851.htm
They share 54 chromosomes. The flesh of both are basically the same. The chromosomes of people are basically the same.
aiah 14:3-11
New International Version
3 On the day the Lord gives you relief from your suffering and turmoil and from the harsh labor forced on you, 4 you will take up this taunt against the king of Babylon:
How the oppressor has come to an end!
How his fury[a] has ended!
5 The Lord has broken the rod of the wicked,
the scepter of the rulers,
6 which in anger struck down peoples
with unceasing blows,
and in fury subdued nations
with relentless aggression.
7 All the lands are at rest and at peace;
they break into singing.
8 Even the junipers and the cedars of Lebanon
gloat over you and say,
“Now that you have been laid low,
no one comes to cut us down.”
9 The realm of the dead below is all astir
to meet you at your coming;
it rouses the spirits of the departed to greet you—
all those who were leaders in the world;
it makes them rise from their thrones—
all those who were kings over the nations.
10 They will all respond,
they will say to you,
“You also have become weak, as we are;
you have become like us.”
11 All your pomp has been brought down to the grave,
along with the noise of your harps;
maggots are spread out beneath you
and worms cover you.
Isiah proves beyond doubt that the dead in the grave are awake and alive. Thus, their souls are still alive.
New International Version
3 On the day the Lord gives you relief from your suffering and turmoil and from the harsh labor forced on you, 4 you will take up this taunt against the king of Babylon:
How the oppressor has come to an end!
How his fury[a] has ended!
5 The Lord has broken the rod of the wicked,
the scepter of the rulers,
6 which in anger struck down peoples
with unceasing blows,
and in fury subdued nations
with relentless aggression.
7 All the lands are at rest and at peace;
they break into singing.
8 Even the junipers and the cedars of Lebanon
gloat over you and say,
“Now that you have been laid low,
no one comes to cut us down.”
9 The realm of the dead below is all astir
to meet you at your coming;
it rouses the spirits of the departed to greet you—
all those who were leaders in the world;
it makes them rise from their thrones—
all those who were kings over the nations.
10 They will all respond,
they will say to you,
“You also have become weak, as we are;
you have become like us.”
11 All your pomp has been brought down to the grave,
along with the noise of your harps;
maggots are spread out beneath you
and worms cover you.
Isiah proves beyond doubt that the dead in the grave are awake and alive. Thus, their souls are still alive.
So what? We know all are resurrected. You are saying all are resurrected in glory.
I contest that. The wicked do not put on immortality. Scripture is clear that only
those with faith in the shed righteous blood of Jesus Christ attain to life ever after
by putting on His righteousness and His immortality. We have the indestructible seed.
Out line the text. You will see that resurrected in glory means we are going to Heaven, thats all.
Also, did you respond to Isiah 14, Matthew 25
Outline what text? You have said Paul's address to brothers and sisters was added and not inspired (not true), while I contend that what he said is applicable only to those who are saved and not to those who are not saved. It has nothing whatsoever to do with the fact that all are resurrected. That is not in contention. Also, resurrected to glory does NOT just mean we are going to heaven
We are in-dwelt with the indestructible seed of the Holy Spirit of God. Through faith we put on His righteousness and His immortality. Non-believers have none of that and remain PERISHABLE, being condemned under the law to pass into the second death which you call life ever after.Isaiah 14:3-11
New International Version
3 On the day the Lord gives you relief from your suffering and turmoil and from the harsh labor forced on you, 4 you will take up this taunt against the king of Babylon:
How the oppressor has come to an end!
How his fury[a] has ended!
5 The Lord has broken the rod of the wicked,
the scepter of the rulers,
6 which in anger struck down peoples
with unceasing blows,
and in fury subdued nations
with relentless aggression.
7 All the lands are at rest and at peace;
they break into singing.
8 Even the junipers and the cedars of Lebanon
gloat over you and say,
“Now that you have been laid low,
no one comes to cut us down.”
9 The realm of the dead below is all astir
to meet you at your coming;
it rouses the spirits of the departed to greet you—
all those who were leaders in the world;
it makes them rise from their thrones—
all those who were kings over the nations.
10 They will all respond,
they will say to you,
“You also have become weak, as we are;
you have become like us.”
11 All your pomp has been brought down to the grave,
along with the noise of your harps;
maggots are spread out beneath you
and worms cover you.
Isiah proves beyond doubt that the dead in the grave are awake and alive. Thus, their souls are still alive.
New International Version
3 On the day the Lord gives you relief from your suffering and turmoil and from the harsh labor forced on you, 4 you will take up this taunt against the king of Babylon:
How the oppressor has come to an end!
How his fury[a] has ended!
5 The Lord has broken the rod of the wicked,
the scepter of the rulers,
6 which in anger struck down peoples
with unceasing blows,
and in fury subdued nations
with relentless aggression.
7 All the lands are at rest and at peace;
they break into singing.
8 Even the junipers and the cedars of Lebanon
gloat over you and say,
“Now that you have been laid low,
no one comes to cut us down.”
9 The realm of the dead below is all astir
to meet you at your coming;
it rouses the spirits of the departed to greet you—
all those who were leaders in the world;
it makes them rise from their thrones—
all those who were kings over the nations.
10 They will all respond,
they will say to you,
“You also have become weak, as we are;
you have become like us.”
11 All your pomp has been brought down to the grave,
along with the noise of your harps;
maggots are spread out beneath you
and worms cover you.
Isiah proves beyond doubt that the dead in the grave are awake and alive. Thus, their souls are still alive.
No of the Resurrected bodies are PERISHABLE as I cor 15 and Matthew 25 shows.Outline what text? You have said Paul's address to brothers and sisters was added and not inspired (not true), while I contend that what he said is applicable only to those who are saved and not to those who are not saved. It has nothing whatsoever to do with the fact that all are resurrected. That is not in contention. Also, resurrected to glory does NOT just mean we are going to heaven
In the lake of fire, there is no ashes of bodies.
Isaiah 14 shows the spirit of people survie.
Only God is immortal.
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im·mor·tal
/i(m)ˈmôrdl/
Learn to pronounce
See definitions in:
All
Mythology
Ancient History
adjective
adjective: immortal
living forever; never dying or decaying.
"our mortal bodies are inhabited by immortal souls"
Similar:
undying
never dying
deathless
eternal
ever living
everlasting
never-ending
endless
perpetual
lasting
enduring
constant
abiding
imperishable
indestructible
inextinguishable
unfading
immutable
indissoluble
sempiternal
perdurable
Opposite:
mortal
deserving to be remembered forever.
"the immortal children's classic, “The Adventures of Tom Sawyer.”"
Similar:
timeless
perennial
evergreen
classic
traditional
ageless
time-honored
abiding
enduring
unforgettable
memorable
remembered
famous
famed
renowned
legendary
great
eminent
outstanding
acclaimed
celebrated
commemorated
honored
Opposite:
forgettable
obscure
noun
noun: immortal; plural noun: immortals
an immortal being, especially a god of ancient Greece or Rome.
Similar:
god
goddess
deity
divine being
immortal being
celestial being
supreme being
divinity
Olympian
Opposite:
mortal
a person of enduring fame.
"he will always be one of the immortals of hockey"
Similar:
great
hero
Olympian
genius
celebrity
HISTORICAL
the royal bodyguard of ancient Persia.
plural noun: Immortals
a member of the French Academy.
noun: Immortal; plural noun: Immortals
Origin
late Middle English: from Latin immortalis, from in- ‘not’ + mortalis (see mortal).
Tools
About 334,000,000 results (1.27 seconds)
Dictionary
Definitions from Oxford Languages · Learn more
Search for a word
im·mor·tal
/i(m)ˈmôrdl/
Learn to pronounce
See definitions in:
All
Mythology
Ancient History
adjective
adjective: immortal
living forever; never dying or decaying.
"our mortal bodies are inhabited by immortal souls"
Similar:
undying
never dying
deathless
eternal
ever living
everlasting
never-ending
endless
perpetual
lasting
enduring
constant
abiding
imperishable
indestructible
inextinguishable
unfading
immutable
indissoluble
sempiternal
perdurable
Opposite:
mortal
deserving to be remembered forever.
"the immortal children's classic, “The Adventures of Tom Sawyer.”"
Similar:
timeless
perennial
evergreen
classic
traditional
ageless
time-honored
abiding
enduring
unforgettable
memorable
remembered
famous
famed
renowned
legendary
great
eminent
outstanding
acclaimed
celebrated
commemorated
honored
Opposite:
forgettable
obscure
noun
noun: immortal; plural noun: immortals
an immortal being, especially a god of ancient Greece or Rome.
Similar:
god
goddess
deity
divine being
immortal being
celestial being
supreme being
divinity
Olympian
Opposite:
mortal
a person of enduring fame.
"he will always be one of the immortals of hockey"
Similar:
great
hero
Olympian
genius
celebrity
HISTORICAL
the royal bodyguard of ancient Persia.
plural noun: Immortals
a member of the French Academy.
noun: Immortal; plural noun: Immortals
Origin
late Middle English: from Latin immortalis, from in- ‘not’ + mortalis (see mortal).
Immortality
Immortality is the indefinite continuation of a person’s existence, even after death. In common parlance, immortality is virtually indistinguishable from afterlife, but philosophically speaking, they are not identical. Afterlife is the continuation of existence after death, regardless of whether or not that continuation is indefinite. Immortality implies a never-ending existence, regardless of whether or not the body dies (as a matter of fact, some hypothetical medical technologies offer the prospect of a bodily immortality, but not an afterlife).
Immortality has been one of mankind’s major concerns, and even though it has been traditionally mainly confined to religious traditions, it is also important to philosophy. Although a wide variety of cultures have believed in some sort of immortality, such beliefs may be reduced to basically three non-exclusive models: (1) the survival of the astral body resembling the physical body; (2) the immortality of the immaterial soul (that is an incorporeal existence); (3) resurrection of the body (or re-embodiment, in case the resurrected person does not keep the same body as at the moment of death). This article examines philosophical arguments for and against the prospect of immortality.
A substantial part of the discussion on immortality touches upon the fundamental question in the philosophy of mind: do souls exist? Dualists believe souls do exist and survive the death of the body; materialists believe mental activity is nothing but cerebral activity and thus death brings the total end of a person’s existence. However, some immortalists believe that, even if immortal souls do not exist, immortality may still be achieved through resurrection.
Discussions on immortality are also intimately related to discussions of personal identity because any account of immortality must address how the dead person could be identical to the original person that once lived. Traditionally, philosophers have considered three main criteria for personal identity: the soul criterion , the body criterion and the psychological criterion.
Although empirical science has little to offer here, the field of parapsychology has attempted to offer empirical evidence in favor of an afterlife. More recently, secular futurists envision technologies that may suspend death indefinitely (such as Strategies for Engineered Negligible Senescence, and mind uploading), thus offering a prospect for a sort of bodily immortality.
https://iep.utm.edu/immortal/
Immortality is the indefinite continuation of a person’s existence, even after death. In common parlance, immortality is virtually indistinguishable from afterlife, but philosophically speaking, they are not identical. Afterlife is the continuation of existence after death, regardless of whether or not that continuation is indefinite. Immortality implies a never-ending existence, regardless of whether or not the body dies (as a matter of fact, some hypothetical medical technologies offer the prospect of a bodily immortality, but not an afterlife).
Immortality has been one of mankind’s major concerns, and even though it has been traditionally mainly confined to religious traditions, it is also important to philosophy. Although a wide variety of cultures have believed in some sort of immortality, such beliefs may be reduced to basically three non-exclusive models: (1) the survival of the astral body resembling the physical body; (2) the immortality of the immaterial soul (that is an incorporeal existence); (3) resurrection of the body (or re-embodiment, in case the resurrected person does not keep the same body as at the moment of death). This article examines philosophical arguments for and against the prospect of immortality.
A substantial part of the discussion on immortality touches upon the fundamental question in the philosophy of mind: do souls exist? Dualists believe souls do exist and survive the death of the body; materialists believe mental activity is nothing but cerebral activity and thus death brings the total end of a person’s existence. However, some immortalists believe that, even if immortal souls do not exist, immortality may still be achieved through resurrection.
Discussions on immortality are also intimately related to discussions of personal identity because any account of immortality must address how the dead person could be identical to the original person that once lived. Traditionally, philosophers have considered three main criteria for personal identity: the soul criterion , the body criterion and the psychological criterion.
Although empirical science has little to offer here, the field of parapsychology has attempted to offer empirical evidence in favor of an afterlife. More recently, secular futurists envision technologies that may suspend death indefinitely (such as Strategies for Engineered Negligible Senescence, and mind uploading), thus offering a prospect for a sort of bodily immortality.
https://iep.utm.edu/immortal/
LOL. I have never said otherwise, while you deny Scripture.
From 1 Corinthians 15:50-54
c. The Resurrection of the Body
Whereas most Greek philosophers believed that immortality implies solely the survival of the soul, the three great monotheistic religions (Judaism, Christianity and Islam) consider that immortality is achieved through the resurrection of the body at the time of the Final Judgment. The very same bodies that once constituted persons shall rise again, in order to be judged by God. None of these great faiths has a definite position on the existence of an immortal soul. Therefore, traditionally, Jews, Christians and Muslims have believed that, at the time of death, the soul detaches from the body and continues on to exist in an intermediate incorporeal state until the moment of resurrection. Some others, however, believe that there is no intermediate state: with death, the person ceases to exist, and in a sense, resumes existence at the time of resurrection.
As we shall see, some philosophers and theologians have postulated the possibility that, upon resurrection, persons do not rise with the very same bodies with which they once lived (rather, resurrected persons would be constituted by a replica). This version of the doctrine of the resurrection would be better referred to as ‘re-embodiment’: the person dies, but, as it were, is ‘re-embodied’.
https://iep.utm.edu/immortal/#SH2c
Whereas most Greek philosophers believed that immortality implies solely the survival of the soul, the three great monotheistic religions (Judaism, Christianity and Islam) consider that immortality is achieved through the resurrection of the body at the time of the Final Judgment. The very same bodies that once constituted persons shall rise again, in order to be judged by God. None of these great faiths has a definite position on the existence of an immortal soul. Therefore, traditionally, Jews, Christians and Muslims have believed that, at the time of death, the soul detaches from the body and continues on to exist in an intermediate incorporeal state until the moment of resurrection. Some others, however, believe that there is no intermediate state: with death, the person ceases to exist, and in a sense, resumes existence at the time of resurrection.
As we shall see, some philosophers and theologians have postulated the possibility that, upon resurrection, persons do not rise with the very same bodies with which they once lived (rather, resurrected persons would be constituted by a replica). This version of the doctrine of the resurrection would be better referred to as ‘re-embodiment’: the person dies, but, as it were, is ‘re-embodied’.
https://iep.utm.edu/immortal/#SH2c
"
1 Corinthians 15:44
It is sown a natural body, it is raised a spiritual body. There is a natural body, and there is a spiritual body.
What do you say? Is not this body spiritual? It is indeed spiritual, but that will be much more so. For now oftentimes both the abundant grace of the Holy Ghost flies away on men's committing great sins; and again, the Spirit continuing present, the life of the flesh depends on the soul: and the result in such a case is a void, without the Spirit. But in that day not so: rather he abides continually in the flesh of the righteous, and the victory shall be His, the natural soul also being present.
For either it was some such thing which he intimated by saying, a spiritual body, or that it shall be lighter and more subtle and such as even to be wafted upon air; or rather he meant both these. And if you disbelieve the doctrine, behold the heavenly bodies which are so glorious and (for this time) so durable, and abide in undecaying tranquillity; and believe thou from hence, that God can also make these corruptible bodies incorruptible and much more excellent than those which are visible.
"
https://www.newadvent.org/fathers/220141.htm
1 Corinthians 15:44
It is sown a natural body, it is raised a spiritual body. There is a natural body, and there is a spiritual body.
What do you say? Is not this body spiritual? It is indeed spiritual, but that will be much more so. For now oftentimes both the abundant grace of the Holy Ghost flies away on men's committing great sins; and again, the Spirit continuing present, the life of the flesh depends on the soul: and the result in such a case is a void, without the Spirit. But in that day not so: rather he abides continually in the flesh of the righteous, and the victory shall be His, the natural soul also being present.
For either it was some such thing which he intimated by saying, a spiritual body, or that it shall be lighter and more subtle and such as even to be wafted upon air; or rather he meant both these. And if you disbelieve the doctrine, behold the heavenly bodies which are so glorious and (for this time) so durable, and abide in undecaying tranquillity; and believe thou from hence, that God can also make these corruptible bodies incorruptible and much more excellent than those which are visible.
"
https://www.newadvent.org/fathers/220141.htm
Therefore they deny the explicit teaching of Scripture.
Congrats on being numbered among the many who conflate "asleep" and "sleeping" with being awake and fully aware
"
Resurrection is the rising again from the dead, the resumption of life. The Fourth Lateran Council teaches that all men, whether elect or reprobate, "will rise again with their own bodies which they now bear about with them" (cap. "Firmiter"). In the language of the creeds and professions of faith this return to life is called resurrection of the body (resurrectio carnis, resurrectio mortuorum, anastasis ton nekron) for a double reason: first, since the soul cannot die, it cannot be said to return to life; second the heretical contention of Hymeneus and Philitus that the Scriptures denote by resurrection not the return to life of the body, but the rising of the soul from the death of sin to the life of grace, must be excluded. (We shall treat of the Resurrection of Jesus Christ in a separate article; here, we treat only of the General Resurrection of the Body.)
"No doctrine of the Christian Faith", says St. Augustine, "is so vehemently and so obstinately opposed as the doctrine of the resurrection of the flesh" (In Ps. lxxxviii, sermo ii, n. 5). This opposition had begun long before the days of St. Augustine: "And certain philosophers of the Epicureans and of the Stoics", the inspired writer tells us (Acts 17:18, 32), "disputed with him [Paul] ...and when they had heard of the resurrection of the dead, some indeed mocked, but others said: We will hear thee again concerning this matter." Among the opponents of the Resurrection we naturally find first those who denied the immortality of the soul; secondly, all those who, like Plato, regarded the body as the prison of the soul and death as an escape from the bondage of matter; thirdly the sects of the Gnostics and Manichæans who looked upon all matter as evil; fourthly, the followers of these latter sects the Priscillianists, the Cathari, and the Albigenses; fifthly, the Rationalists, Materialists, and Pantheists of later times. Against all these we shall first establish the dogma of the resurrection, and secondly consider the characteristics of the risen body.
"
Resurrection is the rising again from the dead, the resumption of life. The Fourth Lateran Council teaches that all men, whether elect or reprobate, "will rise again with their own bodies which they now bear about with them" (cap. "Firmiter"). In the language of the creeds and professions of faith this return to life is called resurrection of the body (resurrectio carnis, resurrectio mortuorum, anastasis ton nekron) for a double reason: first, since the soul cannot die, it cannot be said to return to life; second the heretical contention of Hymeneus and Philitus that the Scriptures denote by resurrection not the return to life of the body, but the rising of the soul from the death of sin to the life of grace, must be excluded. (We shall treat of the Resurrection of Jesus Christ in a separate article; here, we treat only of the General Resurrection of the Body.)
"No doctrine of the Christian Faith", says St. Augustine, "is so vehemently and so obstinately opposed as the doctrine of the resurrection of the flesh" (In Ps. lxxxviii, sermo ii, n. 5). This opposition had begun long before the days of St. Augustine: "And certain philosophers of the Epicureans and of the Stoics", the inspired writer tells us (Acts 17:18, 32), "disputed with him [Paul] ...and when they had heard of the resurrection of the dead, some indeed mocked, but others said: We will hear thee again concerning this matter." Among the opponents of the Resurrection we naturally find first those who denied the immortality of the soul; secondly, all those who, like Plato, regarded the body as the prison of the soul and death as an escape from the bondage of matter; thirdly the sects of the Gnostics and Manichæans who looked upon all matter as evil; fourthly, the followers of these latter sects the Priscillianists, the Cathari, and the Albigenses; fifthly, the Rationalists, Materialists, and Pantheists of later times. Against all these we shall first establish the dogma of the resurrection, and secondly consider the characteristics of the risen body.
"
Resurrection is the rising again from the dead, the resumption of life. The Fourth Lateran Council teaches that all men, whether elect or reprobate, "will rise again with their own bodies which they now bear about with them" (cap. "Firmiter"). In the language of the creeds and professions of faith this return to life is called resurrection of the body (resurrectio carnis, resurrectio mortuorum, anastasis ton nekron) for a double reason: first, since the soul cannot die, it cannot be said to return to life; second the heretical contention of Hymeneus and Philitus that the Scriptures denote by resurrection not the return to life of the body, but the rising of the soul from the death of sin to the life of grace, must be excluded. (We shall treat of the Resurrection of Jesus Christ in a separate article; here, we treat only of the General Resurrection of the Body.)
"No doctrine of the Christian Faith", says St. Augustine, "is so vehemently and so obstinately opposed as the doctrine of the resurrection of the flesh" (In Ps. lxxxviii, sermo ii, n. 5). This opposition had begun long before the days of St. Augustine: "And certain philosophers of the Epicureans and of the Stoics", the inspired writer tells us (Acts 17:18, 32), "disputed with him [Paul] ...and when they had heard of the resurrection of the dead, some indeed mocked, but others said: We will hear thee again concerning this matter." Among the opponents of the Resurrection we naturally find first those who denied the immortality of the soul; secondly, all those who, like Plato, regarded the body as the prison of the soul and death as an escape from the bondage of matter; thirdly the sects of the Gnostics and Manichæans who looked upon all matter as evil; fourthly, the followers of these latter sects the Priscillianists, the Cathari, and the Albigenses; fifthly, the Rationalists, Materialists, and Pantheists of later times. Against all these we shall first establish the dogma of the resurrection, and secondly consider the characteristics of the risen body.
"No doctrine of the Christian Faith", says St. Augustine, "is so vehemently and so obstinately opposed as the doctrine of the resurrection of the flesh" (In Ps. lxxxviii, sermo ii, n. 5). This opposition had begun long before the days of St. Augustine: "And certain philosophers of the Epicureans and of the Stoics", the inspired writer tells us (Acts 17:18, 32), "disputed with him [Paul] ...and when they had heard of the resurrection of the dead, some indeed mocked, but others said: We will hear thee again concerning this matter." Among the opponents of the Resurrection we naturally find first those who denied the immortality of the soul; secondly, all those who, like Plato, regarded the body as the prison of the soul and death as an escape from the bondage of matter; thirdly the sects of the Gnostics and Manichæans who looked upon all matter as evil; fourthly, the followers of these latter sects the Priscillianists, the Cathari, and the Albigenses; fifthly, the Rationalists, Materialists, and Pantheists of later times. Against all these we shall first establish the dogma of the resurrection, and secondly consider the characteristics of the risen body.