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Nicene Creed: "We look forward to the resurrection of the body."
1 Corinthians 15:21 -- "For since death came through a man, the resurrection of the dead comes also through a man."

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PoW -- We believe these two things: that a person is a UNITY of body and soul. And any notion that a replacement body and not that person's resurrected body is automatically called into question. "Make stuff" does not make me comfortable.

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That Christ willingly suffered, And willingly. volitionally died on the cross is important. That his body was 'one of ours,' but yet he did not have to die is important. His 'innocent death' truly makes him worthy. And his resurrection without sin means that he literally conquered sin and death.

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We not only have a "sin problem" but we have a "death/mortality" problem too. Baptism is not just about sin and forgiveness -- though that is part of it; for Peter talks about a good conscience. Baptism is mainly and centrally about Christ's death and resurrection. And death is more a problem than we think. Its not just that someone may not have "sinned yet" (If so, baptism could be postponed until that "first sin" -- What would the celebratory party look like?) but they are still part of the community and sin is not just an individual thing. Psalms 51 even says "In sins has my mother conceived me" (Not "in sin" as Augustine wanted to read it--in latin cause he didn't know Greek.) But not only is sin a communal problem, the fall also brings a mortality problem. Replacements don't cut it, kuz they would not amount to the same person. You need YOUR body resurrected, better than new. Christ's incarnation, passion and resurrection ARE NECESSARY. We need to meditate on that until we at least begin to understand it! Christ submitted his own body to the curse, the CONSEQUENCES of our sins and our death-curse. The natural consequences of our actions, that were NOT natural to his own body were "laid on Him" and he brought them to death with him, and smashed them. And his own body was glorified in resurrection and ascension, making him worthy of being "judge." The consequences of our sin (death) was healed (as Athanasias points out!) in his body. He became the "medicine of immortality." And being "fed on him" we are not anihilated but are restored. "our life is in Him." We do not recieve some subsequent replacement life. No rehab. We receive just what we were always meant--before the fall and had it not happened--to have: God in us, God with us, by Him and in Him and through Him, Emanuel!!!

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How can any body be "immperishable" and yet not be connected to the Vine. There is NO immortality of the body. But there is a resurrection from the dead, IN CHIRST.

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PoW: I like the phrasing "at-one-ment." The incarnation would have been necessary evenwithout sin, in order for the degree of fellowship that we were designed for and God desires to have with us. That's the Church's traditional view. "At-on-ment" means that restoration of relationship that in necessary. And Christ is the One Mediator, whether we have sinned or not.

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Tradition regards the Blessed Virgin Mary as having not sinned, ever. But she STILL DIED as a consequence of Adam and Eve's sin. And She still needed a resurrection based on Christ's. (Orthodoxy has negative regard of the RCC idea of "immaculate conception", to say it mildly--and that means no "assumption" but a "dormition"/falling asleep.) Mary, with no sin, required her Son's suffering and death. Everyone else does too.

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Christ's assumed humanity. Death is the main problem. And the fallen world has become the domain of the devil. But the cosmos belongs to Christ, and through the Church Chirst "takes back" his creation. The waters of baptism are blessed. What would be a symbol of death and danger becomes the washing of regeneration: a tomb and a 'mother.' (poetically)

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