2. The scientific objection. This is threefold:
(a) A resurrection of the particles which compose the body at death is impossible, since they enter into new combinations and not unfrequently become parts of other bodies which the doctrine holds to be raised at the same time. 1019
We reply that the Scripture not only does not compel us to hold but it distinctly denies, that all the particles which exist in the body at death are present in the resurrection body ( <461537>1 Corinthians 15:37 ? ouj to< sw~ma to< genhso>menon : 50). The Scripture seems only to indicate a certain physical connection between the new and the old, although the nature of this connection is not revealed. It is not necessary to suppose, that even a germ or particle that belonged to the old body, exists in the new so long as the physical connection is maintained.
<461537> 1 Corinthians 15:37, 38 ? ?that which thou sowest, thou sowest not the body that shall be, but a bare grain, it may chance of wheat or of some other kind; but God giveth it a body even as it pleased him, and to each seed a body of its own.? Jerome tells us that the risen saints ?habent dentes, ventrem, genitalia, et tamen nec cibis nec uxoribus indigent.? This view of the resurrection is exposed to the objection mentioned above. Pollok?s Course of Time represented the day of resurrection as a day on which the limbs that had been torn asunder on earth hurtled through the air to join one another once more. The amputated arm that has been buried in China must traverse thousands of miles to meet the body of its former owner as it rose from the place of its burial in England.
There are serious difficulties attending this view. The bodies of the dead fertilized the field of Waterloo. The wheat grown there has been ground and made into bread and eaten by thousands of living men. Particles of one human body have become incorporated with the bodies of many others. ?The Avon to the Severn runs, The Severn to the sea, And Wycliffe?s dust shall spread abroad, Wide as the waters be.? Through the clouds and the rain, particles of Wycliffe?s body may have entered into the water, which other men have drunk from their wells and fountains. There is a propagation of disease by contagion or the transmission of infinitesimal germs from one body to another, sometimes by infection of the living from contact with the body of a friend just dead. In these various ways, the same particle might, in the course of history, enter into the constitution of a hundred living men. How can this one particle, at the resurrection, be in a hundred places at the same time? ?Like the woman
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