They must evidently have thought that the resurrection body was to be similar to the present one, and although they believed in the existence of angels, and their occasional appearance to human beings, they cannot have risen to the idea that it was possible for man to reach a similar state after death. 32. It may perhaps be said that many of Christ’s sayings would seem to lead towards the doctrine of a resurrection of the very same material particles which are laid in the grave. To this, however, it may be replied that Christ undoubtedly wished to impress upon His hearers, who were for the most part unlearned and ignorant men, the substantial and bodily reality of the future state, and therefore spoke in plain language without entering into scientific minutiæ, which would only have perplexed them, and diminished the impression which His words were otherwise calculated to produce. Few of His hearers would trouble themselves about the mode, nor was it until an objection was started by the learned Sadducees that Christ took occasion to develop His doctrine. In accordance with this view we see that a similar difficulty must have occurred more than once in the life of Paul, who was brought into contact with the philosophy of Greece and Rome. For in one of his Epistles[16] he asks the question,—How are the dead raised up? and with what body do they come? He then replies to the supposed objector in the following noble and beautiful language:—‘There is one glory of the sun, and another glory of the moon, and another glory of the stars; for one star differeth from another star in glory. So also is the resurrection of the dead; it is sown in corruption, it is raised in incorruption: it is sown in dishonour, it is raised in glory: it is sown in weakness, it is raised in power: it is sown a natural body, it is raised a spiritual body. There is a natural body, and there is a spiritual body.’