But the resurrection is one thing, and the kingdom is another. The resurrection is first, and afterwards the kingdom. We say, therefore, that the flesh rises again, but that when changed it obtains the kingdom. "For the dead shall be raised incorruptible," even those who had been corruptible when their bodies fell into decay; "and we shall be changed, in a moment, in the twinkling of an eye. For this corruptible"----and as he spake, the apostle seemingly pointed to his own flesh----"must put on incorruption, and this mortal must put on immortality," in order, indeed, that it may be rendered a fit substance for the kingdom of God. "For we shall be like the angels." This will be the perfect change of our flesh----only after its resurrection. Now if, on the contrary, there is to be no flesh, how then shall it put on incorruption and immortality? [Tertullian Adv Marc 5.10.14 KROYMANN Aem., CCL 1 (1954),(p.695, l.20) BP1]
On the contrary, He called them "the children of the resurrection," in a certain sense having by the resurrection to undergo a birth; and after that they marry no more, but in their risen life are "equal unto the angels," inasmuch as they are not to marry, because they are not to die, but are destined to pass into the angelic state by putting on the raiment of incorruption, although with a change in the substance which is restored to life. [Tertullian De resurrectione mortuorum 36.5 BORLEFFS J.G.Ph., CCL 2 (1954),(p.969, l.24) BP1]
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dating back to conversations with his grandfather, Gaston Frank. "He said we represent one of the last descendants of the Frankist Jewish faith in the world," he muses. "I grew up thinking that our family was something like the Last of the Mohicans."