These slightly combined and easily decomponible stuffs are as incapable of subsisting under the altered conditions of the earth as an hydatid in the blaze of a tropical sun.

They would be no longer 'media' of communion between the man and his circumstances.
A heavy difficulty presses, as it appears to me, on Lacunza's system, as soon as we come to consider the general resurrection.

Our Lord (in books of indubitable and never doubted catholicity) speaks of some who rise to bliss and glory, others who at the same time rise to shame and condemnation.

Now if the former class live not during the whole interval from their death to the general resurrection, including the Millennium, or 'Dies Messiae',--how should they, whose imperfect or insufficient merits excluded them from the kingdom of the Messiah on earth, be all at once fitted for the kingdom of heaven?
Ib.ch.vii.p.

118.
It appears to me that this sentence, being looked to attentively, means in good language this only, that the word 'quick', which the Apostles, full of the Holy Spirit, set down, is a word altogether useless, which might without loss have been omitted, and that it were enough to have set down the word 'dead': for by that word alone is the whole expressed, and with much more clearness and brevity.
The narrow outline within which the Jesuits confined the theological reading of their 'alumni' is strongly marked in this (in so many respects) excellent work: for example, the "most believing mind," with which Lacunza takes for granted the exploded fable of the Catechumens' ('vulgo' Apostles') Creed having been the quotient of an Apostolic 'pic-nic', to which each of the twelve contributed his several 'symbolum'.
Ib.ch.ix.p.