According to the doctrine of Metempsychosis, when, at death, a soul separates from the body, she passes into another body to animate it; and to thus expiate, by many and successive transmigrations, the faults she has committed in an anterior existence, and so continually. But the doctrine of the resurrection of the body teaches that the same soul which animated it in its prior existence, shall animate it anew when it will come again to life. How can then this same soul animate this same body, and at the same time the thousands of other human bodies, which she had also animated in her various transmigrations? Therefore the belief of the doctrine of Metempsychosis necessarily implies a disbelief of the doctrine of the resurrection of the body. Consequently, although the Roman Catholic authors do not positively state that all the above named Christian sects disbelieved the doctrine of the resurrection of the body, we may safely affirm, from the fact that they held the doctrine of Metempsychosis, that they disbelieved the doctrine of the resurrection of the body. Therefore nearly all the Christian sects, or denominations, of the first two centuries, and the majority, to say the least, of those of the century following, disbelieved the doctrine of the resurrection of the body. 3d. It can be proved that the doctrine of the resurrection of the body is irrational. All the reasons which have been brought forth by St. Cyrille, bishop of Jerusalem, in his Catechism, page 18; by St. Gregory of Nysse, in his oratio on the Resurrection of the Flesh; by St. Augustine, in his City of God, book 20; by St. Chrysostome, in his homily on the Resurrection of the Flesh; by Tertullian, in his treatise on the Resurrection of the Flesh; by St. Gregory, the Pope, in his Fourth Dialogue; by St. Ambrosius, in his sermon on the Faith of the Resurrection of the Flesh; and by St. Epiphane, Ancyrot, page 38, can be summed up as follows:-- God himself has formed with his own hands man's body; he has animated it with the breath of his own mouth, and has placed within it a soul made to his likeness. The flesh of the Christian is, in some manner, associated to all the functions of its soul, and is the instrument of all the graces of God. It is the body that is washed by baptism to purify the soul, it is the body that in order to feed the soul receives the Eucharist; it is the body that is immolated to God by mortifications, by fasts, by vigils, by virginity, and by martyrdom. Thus St. Paul reminds that our bodies are the members of Jesus Christ, and the temples of the Holy Spirit. Would God leave in the grave forever the work of his own hands, the master-piece of his might, the depository of his breath, the king of the other bodies, the canal of his graces, and the victim of his worship?