Addendum.

With the truth that the LORD rose with the natural body which He had in the world, do not fail to associate this truth that He rose with the body not in the same state as at burial, because while in the tomb He changed its state by dissipating its earthly substances and substituting in their place Divine substances from within and therefore rose with a Divine natural body. Thus, mark attentively, the New Church doctrine is not that the LORD put off His natural body so as to be deprived of the natural, but that He changed it, glorified it, rose with it and retains it to eternity.

That the LORD's natural body after resurrection was not material but Divine, is affirmed in The True Christian Religion,-  

"The Glorification of the LORD is the Glorification of His Human which He assumed in the world, and the Glorified Human of the LORD is the Divine Natural. That it is so is evident from this, that the LORD rose from the sepulchre with His whole body which He had in the world; nor did He leave anything in the sepulchre, consequently that He took thence with Him the Natural Human itself from its firsts to its lasts; wherefore He said to His disciples, after the resurrection when they supposed they saw His spirit, `See My hands and My feet, that it is I Myself; feel Me and see; for a spirit hath not flesh and bones as ye see me have.' (Luke xxiv, 37, 39.) Whence it is manifest that the natural body by glorification, was made Divine... Hence the angels know that the LORD alone, in the whole spiritual world is fully Man." -TCR 109

The LORD's body after resurrection was natural, meaning by natural not material but the lowest or ultimate degree, the higher degrees being either spiritual or celestial.

This body though composed of Divine substances is still natural, but Divine Natural. Before Glorification it was a material natural body. "Natural" and "material" are sometimes synonymous, sometimes not. We say "the natural heaven" meaning not the material heaven but the lowest of the three angelic heavens. "Natural" may mean the lowest in a series of degrees. When the LORD assumed the degrees composing His human in the whole, the lowest was "the very body," from the virgin. The next higher was His spiritual body. The lowest degree (from the virgin) was His natural body. This, as a degree of His Human, He did not put off but changed its nature or state. This degree was at first filled with matter and was a material body but when the material was expelled and the Divine substantial was put on in its place it was made Divine.

2. THE change from material to Divine in the natural body of the LORD was not a change of the matter into Divine Substance. The matter was "dissipated" -dissipated by the Fire of Divine Love from within (AC 6489) and the Divine-Substantial put on instead, thus making the body wholly Divine. With this Divine natural body He rose and ascended into heaven. In the Arcana we read, -   

"With the LORD the previous forms [substances in forms] were altogether destroyed and extirpated, and Divine forms received in their stead. for the Divine Love [the Essential Divine] does not agree with any but a Divine Form; all other forms it absolutely casts out,, and hence it is that the LORD when glorified was no longer the son of Mary."- AC 6872. (See also L. 35.)

"The Divine Himself is Pure Love and Pure Love is as fire, hotter than the fire of the sun of this world; wherefore if the Divine Love in its purity flowed in into any angel, spirit, or man, he would altogether perish; hence it is that JEHOVAH or the LORD, in the Word, is so often called a consuming Fire. Lest, therefore, the angels in heaven should be hurt by the influx of heat from the LORD as a Sun, they are each of them veiled by a certain thin and suitable cloud, whereby the heat flowing in from the sun is tempered.. From this [consideration], that the presence of the Divine Himself is such that no angel can endure it, unless protected by a cloud which tempers and moderates the heat from that Sun, it manifestly appears that the LORD's Human is Divine, for unless it were Divine it could never be so united to the Divine Itself, which is called the Father that they may be one according to the LORD'S words in John xiv, 10, and elsewhere, for what so receives the Divine must be altogether Divine; what is not Divine would be absolutely dissipated by such; to speak comparatively, what can be introduced into the solar fire. and not perish, unless it be a similar solar [principle]? in like manner who can be cast into the ardor of Infinite Love except he who is in the ardor of similar love, consequently, except the LORD alone? That the Father is in Him, and that the Father does not appear except in His Divine Human, is manifest from the LORD'S words, `No one hath seen God at any time, the Only-begotten Son who is in the bosom of the Father, He bath expounded Him,' John i, 18, and in another place in the same Evangelist, `Ye have neither heard His voice at any time nor seen His shape', v, 37, AC 6849.)

"That in the sepulchre the LORD put off all the maternal, and rising again therefrom glorified Himself, and that for the sake of this He died, is manifest from His having said concerning the seed cast into the earth, that first it dies; also, from what He said to the woman, that she must not yet touch Him because He was not yet ascended to the Father; for in the sepulchre all such [maternal human] was to be dissipated."

"That in the sepulchre, and thus by death, the LORD rejected all the human from the mother and dissipated it (from this He underwent temptations and the passion of the cross) and for the reason that it could not be conjoined with the Divine Itself; and that so He assumed the Human from the Father; thus that the LORD with the Human rose again thoroughly and clearly glorified." -- A. S. N. Y. Ed., p. 35 (London Ed., pp. 41, 42.)

"The LORD was willing to suffer death and to rise again the third day; but for this reason, that He might put off all the human which He had from the mother, and put on a Divine Human, for all the human He took on from the mother, Re rejected from Himself by temptation, and lastly by death; and by putting on a Human from the Divine Itself which was in Him, He glorified Himself, that is, made His human Divine; hence it is, that in heaven, by His death and burial, is not understood death and burial, but purification of His Human and Glorification. That this is so He taught by the comparison with wheat falling into the earth which must die to bear fruit, and the same is involved in what the LORD said to Mary Magdalen, `Touch me not for I am not yet ascended to My Father' (John xx, 17); by `ascending to His Father' is understood the unition of His Human with His Divine, the human from the mother being fully rejected."-AE 899.

Thus the passage "Touch me not," etc., means not that the LORD was yet to be glorified, but that He was then fully glorified and as such was to ascend to the Father, that is the Human fully glorified was to be united to the Essential Divine. (See AC 6849; L. 35.) In De Athanasii Symbolo p. 35 these words are again quoted to prove the complete Glorification at the resurrection. This sense alone comports with the general tenor of the Writings as summarized in the following, -

"Since His body was not now material, but Divine-substantial, therefore He came in to the disciples while the doors were shut... The LORD being now such was taken up and sat at the right hand of God. `To sit at the right hand of God' denotes Divine Omnipotence" - L. 35

That the Human was entirely glorified at the resurrection and that the body was raised because it was completely glorified and that this is the significance of all the occurrences after resurrection, is confirmed by the following, -

"The LORD rose not only as to spirit, but also as to body, because while in the world He glorified His whole human. The soul which He had from the Father was the Divine Itself; and the body was made a similitude of the soul, that is of the Father, and therefore also Divine. Hence He, unlike any man, rose again as to both, which He manifested to His disciples saying, `Behold My hands and My feet'," etc. - LJ 21. (DLW 221, HH 316. While the LORD was "in the world" means up to the time of resurrection; see particulars of this passion mentioned in L. 16; AC 2083, 1729, 5078.)

"The LORD made the very corporeal [or body] in Himself Divine; as well the sensuals thereof, as the recipients [of the senses, which recipients are the corporeals; the sensuals and corporeals being distinguished, because the senses are set in the corporeal or body]; wherefore He rose from the sepulchre with His body, and after resurrection said to the disciples, `See My hands and My feet'," etc. AC 5078.

Here we see that it was not the completion of the Glorification which took the LORD's body out of the spiritual sight of His disciples at His ascension; a cloud did this. (Acts i, 9.) This is confirmed by John's seeing the LORD in His own Divine Person fully glorified in the spiritual sun and by Swedenborg's and others' seeing Him in like manner (AR 831; HH 118; E.U. 40, and AC 7,173; D.W. in AE XII, 1), Swedenborg saying, That there is a [spiritual] sun in heaven I know for I have seen it, and the LORD in it."

Material always refers to the substances of which the body was composed while yet unglorified. Natural, although it sometimes means material, has yet another and entirely different meaning, for example, in The True Christian Religion -  

"The LORD rose from the sepulchre with the whole body which He had in the world, nor did He leave anything in the sepulchre, consequently He took thence with Him the Natural Human itself, from the firsts to the lasts of it; therefore He said to the disciples after the resurrection, when they supposed they saw a spirit-' See My hands and My feet that it is `Myself; feel Me and see; for a spirit bath not flesh and bones as ye see Me have.' (Luke xxiv, 37, 39.) Whence it is manifest that His natural body by Glorification was made Divine. Hence the angels know that the LORD alone, in the whole spiritual world is fully Man."- TCR 109

The body may be conceived of abstractly from the nature of the substance composing. it whether material, as of the LORD's body at first, or Divine, as of His body when glorified, just as we conceive of a garment abstractly from the kind of substance composing it whether wool or other substance.

6.  IN the light of the foregoing we see that there is a sense in which the LORD retained and glorified the human He assumed, and a sense in which He put it off and put on instead a Human from the Father in Himself. The Human retained and glorified is the Human in the abstract, or the Human Nature with which He clothed His Divinity by Incarnation. The human put off was the human in the concrete as composed of created substances, not the Human in the abstract as a series of degrees, for thus the Divine would be again unclothed.

That the LORD retained and glorified the Human which He assumed is affirmed as follows, -

"The LORD glorified the human which He assumed. "- F. 35; AR 67; TCR 2; B.E. 116; NJHD 293.

"He assumed the human and glorified it."-AE 151

"He made the human (which was external and from the mother) Divine."-AC 6716.

"The external which He received from the mother, He united to Ills Divine or JEHOVAH."-AC 1815

"His Internal was JEHOVAH, to which His Human was united after that by temptation combats He had purified the maternal, that is, that which He derived from the mother."-AC 1793.

"The Human which He glorified was the Natural Human, which He could not glorify but by assumption of the human in a virgin, in the natural world, to which He then united His Divine, which He had from eternity. "-AR 820.

"He took upon Him a human by birth from a virgin [which human as from her, was] like that of another man;... and He made Divine the Human that was born. "-AC 3061.

That the LORD put off the human assumed from the mother is also affirmed with the addition that He put on a Human from the Father in place of the human expelled, as appears from the following, -  

"He overcame by temptation-combats and entirely expelled the hereditary or the human from the mother." AC 2159

"He by degrees cast off the human from the mother. "-AC 2574.

"He put off the human from the mother, which in itself was like the human of another man, and thus material, and put on a Human from the Father, which in itself was like His Divine."-L. 35, 59.

"The LORD by His death rejected all [the residue of] the human from the mother, and put on the Human from the Father."-A.S., N.Y. Ed. p. 26, (London Ed. p. 32).

"The LORD put off all [the residue of] the maternal in the sepulchre, and rising thence, glorified Himself; for this reason he died."-A.S., N.Y. Ed. p. 35, (London Ed. p. 41).

"In the sepulchre, and thus by death, the LORD rejected all the human from the mother and dissipated it (from this Ae underwent temptations and the passion of the cross), and for the reason that it could not be conjoined with the Divine Itself; and so He assumed the Human from the Father; thus the LORD with the Human rose again thoroughly and clearly glorified."-A.S.,N.Y. Ed. p. 35, (London Ed. p. 42).

"JEHOVAH, who is the LORD as to the Divine Essence, descended and assumed a human which by conception was Divine, and by birth of a virgin was such as that of another man. But this He expelled; and by Divine means made the human so born Divine; from which all that is holy proceeds."- AC 3061.

The reason which the LORD Himself gives for the belief of Thomas is that he saw the LORD: "Thomas because thou hast seen Me thou hast believed." It may be asked, Was there not an appearance of wounds to Thomas? It would rather seem that although he was at first in doubt but well disposed, yet on seeing the LORD Himself and feeling the potent influx of the Divine emanating from His Glorified Body, he was moved to acknowledgement deeper and holier than could arise from an appearance of wounds. When Thomas said "Except I shall see in His hands the print of the nails I will not believe" he represented the sensual degree in a crude and unenlightened state. But "After eight days" (John xx, 26) on seeing and hearing the LORD Himself and answering "My LORD and my God" he represents the sensual greatly improved. It may be asked, Why is the Scripture so written that the reader may erroneously infer the existence of wounds? This is among the deep things of Providence concerning the Word, one of which is that its literal sense may be accommodated to such as are in appearances and fallacies. While considering whether there was an appearance of wounds note well the reason of the LORD'S manifestation of Himself, showing His hands and feet, which was to teach that He was not a spirit merely but a man; though His natural body was wholly Divine. (TCR 109; HH 316; LJ 21.)

9. IN The True Christian Religion we read, -

"The LORD rose from the sepulchre with His whole body which He had in the world, nor left anything in the sepulchre."- TCR 109

10. WE read, - "The LORD was taken up into heaven and sat at the right hand of God." (Mark xvi, 19.) The Glorification however was not completed at ascension but at resurrection. (HH 316.)  

"Since His body was now not material but Divine-substantial, He therefore came in to the disciples [on the day of His resurrection] while the doors were shut and after being seen became invisible. The LORD being now such was taken up and sat at the right hand of God." (Luke 24:51, Mark xvi, 19.) "Since the LORD with the Divine and the Human united into one, ascended into heaven, and sat at the right hand of God, by which Divine Omnipotence is signified, it follows that His Human Substance or Essence is as His Divine."-L. 35.

11. THE Human was Divine Good as well as Divine Truth at the resurrection.

"The LORD when in the 'world was Divine Truth, but when He was glorified which took place when He rose again He was Divine Good." -AC 8573.

"For the LORD, when He was in the world made His Human Divine Truth, and then called the Divine Good which was JEHOVAH, His Father, since, as was said, Divine Truth proceeds and is born from Divine Good; but after He fully glorified Himself, which was done when He sustained the last temptation on the cross, He also made Himself Divine Good, that is JEHOVAH; whereupon the Divine Truth itself proceeded from His Divine Human."-AC 7499.

"In the world" means from birth to resurrection. "The last temptation on the cross" means the passion of the cross. This passion was ended at the resurrection. (L. 16.) "After He fully glorified Himself, which was done when He sustained the last temptation, He also made Himself Divine Good," is equivalent to saying that "By the passion of the cross, ended at resurrection He was made Divine Good also."

"After the LORD as to the Human was made JEHOVAH, that is Divine Good, which was after the resurrection, then He was no longer Divine Truth but this [Divine Truth] proceeded from His Divine Good." AC 6993.

The LORD imparted the Holy Spirit on the day of His resurrection (John xx, 22); this Spirit proceeded from the LORD after the lowest plane of His Human had been made Divine Good. The Holy Spirit is Divine Truth with Divine Good in it proceeding from the Human of the LORD after complete Glorification. Read Arcana Coelestia AC 9818 and 9229 on the meaning of the passage "The LORD breathed on His disciples saying unto them 'Receive ye the Holy Spirit"' (John xx, 22); then read those parts of numbers 7499, 8127, and 9199 which treat of the time when the LORD was made Divine Good, and Truth proceeded from Him.

The Writings mention the LORD's departure from the world on being completely glorified, yet there is a sense in which the LORD has not departed from the natural world any more than He has from the spiritual world. He assumed an inner body from the created substances of the spiritual world and an outer body from the substances of the natural world as shown in preceding pages. These substances He expelled and put on instead Divine or uncreated substances, rendering His spiritual body Divine Spiritual, and His natural body Divinely natural. Thus, although He transcended the created natural and the created spiritual, yet by emanation He is omnipresent, in each sphere, having in His Human a Divine Spiritual from which He flows immediately into the spiritual world and a Divine Natural from which He flows immediately into the natural world. (TCR 109; DLW 221, 233.)

The Divine Natural and Spiritual are the same in degree as the created natural and spiritual and are related to the Divine Inmost or Father as the same degrees in man are to his inmost.

The LORD then, as to His Divine Natural is as present in the natural world as He is with His Divine Spiritual in the spiritual world.

Some may ask, Why cannot the LORD be seen in the natural world as well as in the spiritual? We believe He may. But by what sight? The kind of spiritual sight by which the LORD is seen since His resurrection is left to enlightened reason. The sight by which the LORD is seen in person does not appear to be the ordinary spiritual sight by which a man sees spirits and angels and by which they see each other and the objects in their. world. There are several degrees of spiritual sight one within and discrete from another, the most interior of which is the sight of the inmost. (See AC 1954, to be read with 1940 which shows that the sight of the internal mentioned in 1954 is the sight of the inmost or supreme degree, and consult Chapters III and XVII, where A represents this degree.) If now we admit that the initial of the sight of every degree below the inmost, is in the inmost (A in Diagram XVII), and recollect that it is 'only occasionally that the LORD is seen in person by spirits and angels of any degree, thus not by their ordinary sight but by some interior sight opened for the purpose which it would seem must be the sight of the inmost adequate to the degree in which He appears, we may then conclude that He can as well be seen with His Divine Natural in the natural plane as with a higher degree in a higher plane. As there are different degrees of conjunction with the LORD in His Human, some being conjoined to His Divine Rational, some to His Divine Natural, and others more gross to His Divine Sensual (AC 4211), a specific sight of the LORD for each of these degrees seems needful as a base and containant of the intellectual perception of the respective grades.
 

12. THE human of man in the world embraces his material body as its ultimate plane and the infirm human of the LORD included His material body from the virgin; accordingly "the glorification of the whole human" includes the glorification of the natural body as its ultimate plane.

This appears from the meaning of "body," and of "human.", (L. 35; D.L. in AE VII, 2; Inf. 8,9,12; - n. 12 showing the meaning of "natural body," and hence the meaning of natural body" TCR 109. The title lntercourse between Soul and Body ("Influx") refers to the material body as appears from its 8, 9, 12. All such passages as AC 4963, read with TCR 92, and L. 35, sustain the point. Read - AE 1207, 899, 659, with L. 35 and TCR 92; LJ 9, with D. W. in AE VIII, 4, and AR 504. Read together, and note mutual bearing of DP 220 and. DLW 388; D. W. in AE VII, 4, 5, and VIII, 4; HH 60, 464, 461, 314, 432; TCR 281; AR 153. In AC 5114 it is said that "the spirit of man is in the interior degree, and the body [material body] in the exterior," and the whole number shows that the distinction is that of degree. AC 4659, 5078, and 5079, with 5077. TCR 103 with DLW 388 shows the body to be an external part of man while in the world or before death. A.S. N.Y.. Ed. p.39, (London Ed. p. 46); S.D. App., pp. 26, 41, 103; DLW 287, 107, 1; S.D. 2751, 2752.)

Hence man's rising with his spirit only and not with his body means not with his material body; and the LORD rising with the body He had in the world because it was glorified means with a body in the same degree as His material body but Divine as to substance, the glorification of the body having been wrought in the sepulchre by substitution.

SUMMARY OF THE FOREGOING POINTS  

1. THE LORD in the world had two bodies, a spiritual and natural, and both were made Divine.
2. The change in His natural body from material to Divine was not wrought by transmutation.
3. The rejection of what remained from the mother (the matter of His crucified body) was effected by dissipation in the sepulchre.
4. The LORD'S words to Mary, "Touch me not," do not mean, that He was not fully glorified but that the Glorification was then complete.
5. We must discriminate between material and natural as applied to the body of the LORD, His natural body after the Glorification was not material but Divine.
6. There is a sense in which the LORD glorified the Human He assumed, and retained it; and a sense in which He put off the human assumed and put on the Divine Human in its stead.
7. Although He glorified and rose with "the whole natural Human which He had in the world" yet He did not glorify the matter thereof
8. In the Risen Body there were no wounds. Whether there was an appearance of wounds is a matter of opinion.
9. "The LORD left nothing in the sepulchre." The material substance was dissipated.
10. The Glorification was completed at Resurrection, not Ascension.
11. The Human was Divine Good as well as Divine Truth at the Resurrection.
12. The material body of the LORD constituted the ultimate degree of His infirm human; and He glorified the whole human which He assumed. Thus the Glorification descended even into this ultimate plane, dissipating the material and substituting the Divine Substantial.