heavenly places, because whatever is of earth is by its natural
weight attracted to earth._
But it is necessary, they say, that the natural weight of earthly
bodies either keep them on earth or draw 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.