[1] Now, because place must be in proportion to that which is in place, there is this consequence: Since the bodies of the risen will achieve the characteristics of heavenly bodies, they, too, will have a place in the heavens, or, rather, “above all the heavens,” so as to be at once with Christ, whose power will lead them to this glory. The Apostle says of Him: “He ascended above all the heavens that He might fill all things” (Eph. 4:10).
[2] It seems frivolity, of course, to make an argument against this divine promise out of the natural position of the elements, alleging the impossibility of elevating the body of man, since it is earthly and by its nature holds the lowest place, to a place above the lighter elements. For, manifestly, by the power of the soul the body which it perfects need not follow the inclinations of the elements. For even now, by its power, so long as we live the soul holds the body together lest it be dissolved by the contrariety of the elements; and also by the power of the soul to move the body is raised high; and it will be raised the more fully, as the motive power will have the greater strength. But, manifestly, it will be then a soul of perfect power when it will be united to God by vision. Therefore, it ought not be looked on as difficult if the body be then preserved by the power of the soul immune from every corruption and be lifted up above every body whatever.
[3] Neither does this divine promise meet an impossibility in the assertion that celestial bodies are unbreakable so the glorious bodies may not be elevated above them. For the divine power will bring it about that the glorious bodies can be simultaneously where the other bodies are; an indication of this was given in the body of Christ when He came to the disciples, “the doors being shut” (John 20:26).
Next - CONTRA GENTILES: BOOK FOUR: SALVATION - Chapter 88 ON THE SEX AND AGE OF THE RISEN
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