By Boris Mouravieff
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165). h Bibh, op. , Vol. V, p. 1070. n~t assertion, borrowed from Origen, was reported in Phiiomp6omcnu: IX: 29; Paris, Cruice, 1860, p. 469. Matthew miv: 31; n v : 32,33,46; Mark xiii: 27; Luke xiv: 14; John V: 28-29; vi: 39-40* 44. 14. , Vol, V, pp. 1064-1069. Job xiv: 12; Psalms XI(xli): 9; xlii (xliii): 17; Amos viii: 14. 15. John xi: 25. 16. Luke xxiv: 39. ') I f . John xx: 27. 18. 1 Corinthians xv: 20-28. If, as we have seen above, the Jews did not have the least idea of that mode of resurrection, Christians, on the contrary, had no doubt whatever in this respect.
On the basis of these texts, Theology advances the following theory. We know that during its earthly existence the elements of the human body are constantly renewed. It is quite possible that no particle would exist in the body of an old man that had remained in him since he was a child. " Whatever elements compose the resurrected body, its identity will be maintained by the presence of the sou1 ( h e ) , and the body, transfigured in the way described by St Paul, will be the same as that of the terrestrial life just as truly as the body of the old man was the one he had as a child.
T h e Moon's passive energy arises from solar energy. It reflects this, but not without a transformation as its own nature interferes to polarize the reflected rays relative to their initial character. The Moon, regarded as a living cosmic being, is not yet born. This is betiaped particularly by the absence of an atmosphere and magnetic field. Unlike the Earth, the Moon does not have a direct organic link with the Sun. Being a satellite, it depends directIy on its planet, and it is only through the latter's mediation that it enters into relation with the Sun.