It might be helpful to once again look at 1 Corinthians 15, since posters have once again quoted this as possible proof against my preterist view. But, far from being an obstacle, this chapter is actually foundational for what I believe. Where, exactly, do my opponents derive physical resurrection bodies from this chapter? By contrast, we believe that the physical body will be a thing of the past, to be replaced by a spiritual body. Paul wrote, 15:36-38: "Thou fool, that which thou sowest is not quickened, except it die: And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other grain: But God giveth it a body as it hath pleased him, and to every seed his own body." One person wrote to me elsewhere that Paul argues for "continuity" here. I agree. But what kind of continuity is it? The continuity is in the spirit, not in the flesh. The flesh will be destroyed, dissolved - λύω. Our souls are and will exist forever. - somewhere. The continuity is in our invisible part, 2 Cor. 4:16 - 5:2. Let's look more closely at that very passage that many say Preterists avoid in Greek, especially verses 42-44: "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." Notice that this resurrection of the dead has a fourfold contrast: It is sown in corruption (φθορά); it is raised in incorruption (ἀφθαρσία): It is sown in dishonour (ἀτιμία); it is raised in glory (δόξα): it is sown in weakness (ἀσθένεια); it is raised in power (δύναμις): It is sown a natural (ψυχικός) body; it is raised a spiritual (πνευματικός) body. I realize that the sticking point here is in that ψυχικός. But I want to first note that this sowing, described in fourfold aspect, is not at the time of death. A corpse, for instance, would not be characterized as "weak", but lifeless. Further proof that Paul is not thinking of sowing as dying is the fact that he had earlier (vs. 36) distinguished the two, making one contingent upon - but not simultaneous with - the other. All four of those things being sown - all part of our fallen nature - are to be destroyed. "Selfish" is like "soulish" in that they both share a worse connotation. They are both products of the Fall. ψυχικός is found here in the New Testament: 1 Cor. 2:14; 15:44 (twice); 46; James 3:15; Jude 10, 19. In all of these ψυχικός is shown to be undesirable, art of those things that have no part - even in reconstituted form - in the New Creation. In this chapter 15 we have a series of contrasts between the new life and the old, the things we will become contrasted to those things we are being saved from. Those good qualities of the new creature (v. 42-44) are: incorruption, glory, power, spiritual. Then we read about the originators of the two classes, Adam and Christ. Adam "became a living being". Christ, "a life-giving Spirit." KJV unhelpfully provides "became", which is not at all the point. Then we come to a very important, oft-overlooked, detail. Overlooked in application, the origins of these two persons: "The first man is of the earth (ἐκ γῆς), earthy: the second man is the Lord from heaven (ἐξ οὐρανοῦ) ." This passage is a continuation of verse 40: somata epigeia and somata epourania now become "ek ges" and "ex ouranou". This preposition (ek, ex - the forms only differ because of euphonics) shows origin. Adam came from the earth, from the dust. This brings to mind the very passage from Genesis. The "Second Adam" came from heaven. Note: In both cases, the origins determine the essence of who these two are - and (v. 48) the essence of their "followers". Verse 49 says that "we shall [or "let us"] bear the image of the heavenly man" (the Second Adam, from heaven). Now here is our (Preterist) application: We shall be like Christ. This is Christlikeness, a biblical term. And what is Christ like - according to this passage? He is like He was when He came to Earth. He is spiritual. Was Christ fleshly before he came here to Earth? No. He was pure Spirit. We - according to this passage - will also be like Him. Pure spirit. We cannot have part Adam's essence ("dust") and part Christ's, seeing that we could not then "enter into the Kingdom of God". "Dust" has to do with "flesh and blood", not spirit.