1. "At the resurrection they neither marry nor are given in marriage, but are like angels in heaven" (Mt 22:30; cf. Mk 12:25). "They are equal to angels and are sons of God, being sons of the resurrection" (Lk 20:36).
Let us try to understand these words of Christ about the future resurrection in order to draw a conclusion with regard to the spiritualization of man, different from that of earthly life. We could speak here also of a perfect system of forces in mutual relations between what is spiritual in man and what is physical. As a result of original sin, historical man experiences a multiple imperfection in this system of forces, which is expressed in St. Paul's well-known words: "I see in my members another law at war with the law of my mind" (Rom 7:23).
Eschatological man will be free from that opposition. In the resurrection the body will return to perfect unity and harmony with the spirit. Man will no longer experience the opposition between what is spiritual and what is physical in him. Spiritualization means not only that the spirit will dominate the body, but, I would say, that it will fully permeate the body, and that the forces of the spirit will permeate the energies of the body.
Perfect realization in life to come
2. In earthly life, the dominion of the spirit over the body—and the simultaneous subordination of the body to the spirit—can, as the result of persevering work on themselves, express a personality that is spiritually mature. However, the fact that the energies of the spirit succeed in dominating the forces of the body does not remove the possibility of their mutual opposition. The spiritualization to which the synoptic Gospels refer in the texts analyzed here (cf. Mt 22:30; Mk 12:25; Lk 20:34-35), already lies beyond this possibility. It is therefore a perfect spiritualization, in which the possibility that "another law is at war with the law of...the mind" (cf. Rom 7:23) is completely eliminated. This state which—as is evident—is differentiated essentially (and not only with regard to degree) from what we experience in earthly life, does not signify any disincarnation of the body nor, consequently, a dehumanization of man. On the contrary, it signifies his perfect realization. In fact, in the composite, psychosomatic being which man is, perfection cannot consist in a mutual opposition of spirit and body. But it consists in a deep harmony between them, in safeguarding the primacy of the spirit. In the "other world," this primacy will be realized and will be manifested in a perfect spontaneity, without any opposition on the part of the body. However, that must not be understood as a definitive victory of the spirit over the body. The resurrection will consist in the perfect participation of all that is physical in man in what is spiritual in him. At the same time it will consist in the perfect realization of what is personal in man.
A new spiritualization
3. The words of the synoptic Gospels testify that the state of man in the other world will not only be a state of perfect spiritualization, but also of fundamental divinization of his humanity. The "sons of the resurrection"—as we read in Luke 20:36—are not only equal to angels, but are also sons of God. The conclusion can be drawn that the degree of spiritualization characteristic of eschatological man will have its source in the degree of his divinization, incomparably superior to the one that can be attained in earthly life. It must be added that here it is a question not only of a different degree, but in a way, of another kind of divinization. Participation in divine nature, participation in the interior life of God himself, penetration and permeation of what is essentially human by what is essentially divine, will then reach its peak, so that the life of the human spirit will arrive at such fullness which previously had been absolutely inaccessible to it. This new spiritualization will therefore be the fruit of grace, that is, of the communication of God in his very divinity, not only to man's soul, but to his whole psychosomatic subjectivity. We speak here of subjectivity (and not only of "nature"), because that divinization is to be understood not only as an interior state of man (that is, of the subject) capable of seeing God face to face, but also as a new formation of the whole personal subjectivity of man in accordance with union with God in his Trinitarian mystery and of intimacy with him in the perfect communion of persons. This intimacy—with all its subjective intensity—will not absorb man's personal subjectivity, but rather will make it stand out to an incomparably greater and fuller extent.
United with the vision of God
4. Divinization in the other world, as indicated by Christ's words, will bring the human spirit such a range of experience of truth and love such as man would never have been able to attain in earthly life. When Christ speaks of the resurrection, he proves at the same time that the human body will also take part, in its way, in this eschatological experience of truth and love, united with the vision of God face to face. When Christ says that those who take part in the future resurrection "neither marry nor are given in marriage" (Mk 12:25), his words—as has already been pointed out—affirm not only the end of earthly history, bound up with marriage and procreation, but also seem to reveal the new meaning of the body. Is it possible, in this case, at the level of biblical eschatology, to think of the discovery of the nuptial meaning of the body, above all as the virginal meaning of being male and female, as regards the body? To answer this question, which emerges from the words reported by the synoptic Gospels, we should penetrate more deeply into the essence of what will be the beatific vision of the divine Being, a vision of God face to face in the future life. It is also necessary to let oneself be guided by that range of experience of truth and love which goes beyond the limits of the cognitive and spiritual possibilities of man in temporality, and in which he will become a participant in the other world.
In the dimension of the "other world"
5. This eschatological experience of the living God will not only concentrate in itself all man's spiritual energies, but, at the same time, it will reveal to him, in a deep and experiential way, the self-communication of God to the whole of creation and, in particular, to man. This is the most personal self-giving by God, in his very divinity, to man: to that being who, from the beginning, bears within himself the image and likeness of God. In this way, in the other world the object of the vision will be that mystery hidden in the Father from eternity, a mystery which in time was revealed in Christ, in order to be accomplished incessantly through the Holy Spirit. That mystery will become, if we may use the expression, the content of the eschatological experience and the form of the entire human existence in the dimension of the other world. Eternal life must be understood in the eschatological sense, that is, as the full and perfect experience of that grace (charis) of God, in which man becomes a participant through faith during earthly life, and which, on the contrary, will not only have to reveal itself in all its penetrating depth to those who take part in the other world, but also will have to be experienced in its beatifying reality.
We suspend here our reflection centered on Christ's words about the future resurrection of the body. In this spiritualization and divinization in which man will participate in the resurrection, we discover—in an eschatological dimension—the same characteristics that qualified the nuptial meaning of the body. We discover them in the meeting with the mystery of the living God, which is revealed through the vision of him face to face.
Source: L'Osservatore Romano