Questions Answered – August 2025

What Is a Resurrected Body Like?

Question: What does Saint Thomas Aquinas teach us about the nature of the resurrected body of Jesus? What does he teach us about our own resurrected bodies at the end of time? 

Answer: Saint Thomas Aquinas offers profound insights into the nature of the resurrected body of Jesus and our own resurrected bodies at the end of time, primarily in his masterwork, the Summa Theologiae (Part III, Question 54 and following).

Aquinas teaches that Jesus’ resurrected body was glorified, possessing certain characteristics that reflect its perfection and transformation. These characteristics include continuity and identity, which means Jesus’ resurrected body is the same body that suffered and died, retaining its physical identity (e.g., the wounds of the Crucifixion in His hands, feet, and side as evidence of His Passion). The resurrected body is tangible, as evidenced by Jesus eating with His disciples and inviting Thomas to touch His wounds (cf. John 20:27, Luke 24:42–43).

Aquinas identifies four primary qualities of Jesus’ glorified body. First, impassibility, which means that the body is no longer subject to suffering, pain, or death. Jesus’ resurrected body is immortal and incorruptible. The second quality is subtlety, which means that the body is perfectly united with the soul, allowing it to obey the soul without hindrance. For example, Jesus passed through locked doors to appear to His disciples (cf. John 20:19). The third quality is agility, which means that the glorified body is free from the constraints of space and time, capable of moving with ease and speed according to the will of the soul. The fourth quality is clarity, namely that the body is radiant and reflects the glory of the soul, as seen in Jesus’ transfigured appearance on Mount Tabor (cf. Matthew 17:2), a foretaste of His Resurrection. The final quality is that of divine power. The Resurrection of Jesus is a manifestation of His divine power, as His soul reunites with His body to raise it to a glorified state. This act also demonstrates the promise of resurrection for humanity.

Aquinas applies the same principles to the resurrection of the faithful at the end of time, teaching that our resurrected bodies will share in the glorified qualities of Christ’s body, as described in 1 Corinthians 15:42–44. These bodies will be both transformed and perfected.

Our resurrected bodies will be the same bodies we have now, but they will be glorified and perfected. This ensures personal identity while elevating the body to a higher state. The glorified qualities of the resurrected body are:

• impassibility, meaning that the resurrected body will no longer suffer or die; it will be free from decay and corruption;
• subtlety, which means that the body will be perfectly obedient to the soul, which itself will be perfectly aligned with God’s will;
• agility, by which the glorified body will move effortlessly and without the limitations of the present physical world;
• and clarity, meaning the body will radiate the glory of the soul, reflecting the degree of holiness achieved in this life. For the righteous, this means a beauty and brightness that glorifies God.

Finally, it will have perfect harmony with the soul. The resurrected body will be completely subject to the glorified soul, which will itself be fully united with God. This harmony ensures the full flourishing of the person as both body and soul.

With all that being said, what does this mean for us who are believers? First, Christ’s Resurrection is the model and cause of our own resurrection. Through His glorified humanity, He elevates human nature and opens the path to eternal life. Second, Aquinas emphasizes that belief in the resurrection of the body is a key element of Christian hope. It affirms the goodness of the material world and God’s plan to redeem all of creation. And third and finally, the glorified state of the resurrected body reflects God’s justice: the righteous will experience eternal glory, while the wicked, though also resurrected, will face eternal separation from God.

Aquinas bases his teachings on Scripture and the writings of the Church Fathers. His scriptural basis arises from “He will transform the body of our lowliness to conform to the body of His glory” (Philippians 3:21); “What is sown in dishonor is raised in glory” (1 Corinthians 15:43); and, of course,

Jesus’ post-Resurrection appearances provide a model for the glorified body. The patristic basis comes from Augustine, who emphasized the continuity of identity and the glorified state of the resurrected body.

Above all else, Aquinas teaches that the resurrected body of Jesus serves as the model for our own resurrection. His reflections on the glorified qualities of the body offer hope and insight into God’s plan for the redemption and perfection of all creation. The Resurrection demonstrates the ultimate victory of Christ over sin and death, affirming that both body and soul are destined for eternal glory in union with God.

The Host, the Chalice, or Both: Does It Matter?

Question Two: Dear Father Cush, my parish has not offered us the Most Precious Blood since the outbreak of COVID-19. Don’t they have to offer the congregation the chalice? Aren’t we missing out on receiving the fullness of Christ present in the Eucharist?

Answer: Your question touches on important aspects of Catholic teaching about the Eucharist and the practical concerns of parish life. Neither of the parishes where I assist on the weekends, one in Brooklyn and the other in Yonkers, have brought back distribution of the chalice to the congregation.

The Church teaches that Christ is fully and entirely present — Body, Blood, Soul, and Divinity — in the species of both the bread and the wine. This doctrine, called the doctrine of concomitance, means that when you receive the Host, you are receiving the whole Christ, not just His Body. Similarly, when receiving from the chalice, you receive the whole Christ, not just His Blood. The Catechism of the Catholic Church (CCC), 1390, states, “Since Christ is sacramentally present under each of the species, communion under the species of bread alone makes it possible to receive all the fruit of Eucharistic grace.” Therefore, while receiving from the chalice deepens our participation in the symbolism of the Eucharist (the separate consecration of the bread and wine symbolizes the sacrifice of Christ’s Body and Blood on the Cross), you are not deprived of the fullness of Christ or the grace of the sacrament if only the Host is offered.

Before the outbreak of COVID-19, many parishes in the Roman Rite offered both species to the faithful during Communion. However, The General Instruction of the Roman Missal (GIRM) makes it clear that distributing the chalice is not an absolute requirement. It is a pastoral decision left to the discretion of the diocesan bishop or the parish priest. For practical or health reasons (e.g., illness, the risk of contagion), the chalice may not be offered to the faithful. This was especially emphasized during the COVID-19 pandemic, and many parishes have been cautious about reintroducing the practice.

During the pandemic, most dioceses suspended offering the chalice to the faithful to prevent the spread of illness. In many places, this suspension remains in effect out of continued caution or logistical concerns.

While it may feel like something is missing symbolically, the Church prioritizes health and safety and reminds the faithful of the doctrine of concomitance. If you are concerned about the continued absence of the chalice, here are some steps you can take: first, ask your Parish Priest if there are plans to reintroduce the chalice. Pastoral decisions often take into account local health guidance and diocesan policies; second, understand the broader context, namely that some dioceses or parishes may have permanently reduced or eliminated the offering of the chalice due to practical challenges; and finally, if you desire to receive from the chalice but it is not available, deepen your awareness of Christ’s full presence in the Eucharist through prayer and reflection.

The Church encourages communion under both species when it is pastorally appropriate: The General Instruction of the Roman Missal, 281, states: “Holy Communion has a fuller form as a sign when it is distributed under both kinds. For in this form the sign of the Eucharistic banquet is more clearly evident.” However, this fuller sign does not mean the faithful are deprived of grace when only the Host is offered.

While the absence of the chalice may feel like a loss, rest assured that you are not missing out on the fullness of Christ in the Eucharist. The Church provides pastoral flexibility in distributing the chalice, balancing liturgical practice with health and safety. Dialogue with your parish leadership can help clarify local decisions and offer opportunities for spiritual growth in this area.