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lean or the fat come back to life in their former obesity. But if this is in the Creator's plan, that each shall retain his special features and the proper and recognizable likeness of his former self -- while an equality of physical endowment will be preserved -- then the matter of which each resurrection body is composed will be so disposed that none shall be lost, and any defect will be supplied by Him who can create out of nothing as he wills. But if in the bodies of those rising again there is to be an intelligible inequality, such as between voices that fill out a chorus, this will be managed by disposing the matter of each body so to bring men into their place in the angelic band and impose nothing on their senses that is inharmonious. For surely nothing unseemly will be there, and whatever is there will be fitting, and this because the unfitting will simply not be. 91. The bodies of the saints, then, shall rise again free from blemish and deformity, just as they will be also free from corruption, encumbrance, or handicap. Their facility [facilitas] will be as complete as their felicity [felicitas]. This is why their bodies are called "spiritual," though undoubtedly they will be bodies and not spirits. For just as now the body is called "animate" [animale], though it is a body and not a "spirit" [anima], so then it will be a "spiritual body," but still a body and not a spirit. Accordingly, then, as far as the corruption which weighs down the soul and the vices through which "the flesh lusts against the spirit"[194] are concerned, there will be no "flesh," but only body, since there are bodies that are called "heavenly bodies."[195] This is why it is said, "Flesh and blood shall not inherit the Kingdom of God," and then, as if to expound what was said, it adds, "Neither shall corruption inherit incorruption."[196] What the writer first called "flesh and blood" he later called "corruption," and what he first called "the Kingdom of God" he then later called "incorruption." But, as far as the substance of the resurrection body is concerned, it will even then still be "flesh." This is why the body of Christ is called "flesh" even after the resurrection. Wherefore the apostle also says, "What is sown a natural body [corpus animale] rises as a spiritual body [corpus spirituale]."[197] For there will then be such a concord between flesh and spirit -- the spirit quickening the servant flesh without any need of sustenance therefrom -- that there will be no further conflict within ourselves. And just as there will be no more external enemies to bear with, so neither shall we have to bear with ourselves as enemies within. 92. But whoever are not liberated from that mass of perdition (brought to pass through the first man) by the one Mediator between God and man, they will also rise again, each in his own flesh, but only that they may be punished together with the devil and his angels. Whether these men will rise again with all their faults and deformities, with their diseased and deformed members -- is there any reason for us to labor such a question? For obviously the uncertainty about their bodily form and beauty need not weary us, since their damnation is certain and eternal. And let us not be moved to inquire how their body can be incorruptible if it can suffer -- or corruptible if it cannot die. For there is no true life unless it be lived in happiness; no true incorruptibility save where health is unscathed by pain. But where an unhappy being is not allowed to die, then death itself, so to say, dies not; and where pain perpetually afflicts but never destroys, corruption goes on endlessly. This state is called, in the Scripture, "the second death."[198] 93. Yet neither the first death, in which the soul is compelled to leave its body, nor the second death, in which it is not allowed to leave the body undergoing punishment, would have befallen man if no one had sinned. Surely, the lightest of all punishments will