Bury me with my glasses

This is from Chapter 57 of Tertullian’s book, On the Resurrection of the Flesh. He is writing about those who deny the resurrection of the flesh and upholding the apostolic faith concerning it.

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Hence now comes the well-known quibbling of vulgar unbelief; "if," they say, "the selfsame substance is brought back with its own shape, outline, character, therefore it must be in company also with its remaining characteristics. Therefore the blind, the lame, the paralytic and all others marked by some special characteristic at death, will return also with that characteristic."
What is belief in a resurrection, if it be not belief in a complete resurrection ? For if flesh will be restored from a state of decomposition, much more will it be brought back from a state of torture. The greater lays down the law for the less. Is not the amputation or crushing of any limb the death of that limb? If the death of the whole is annulled by resurrection, what of the death of a part? If we are changed into glory, how much more into soundness? Damage to bodies is an accidental character, soundness is their rightful character.
As life is brought to us by God, so also is it brought back. We who get it back are the same people as get it at the beginning. It is to nature, not to injury that we are restored: we recover again our original life, not our injured life. If God does not raise us whole, he does not raise the dead. For what dead man is whole, even if he dies whole ? What dead man is entire ? What body is unharmed, when it has been killed, when it is cold, when it is ghastly pale, when it is very stiff, when it is a corpse? When is a man more maimed than when he is maimed in every part ? When is he more paralysed, than when he is immovable ? So for a dead man resurrection is nothing but the becoming whole, lest he should still be dead in that part in which he has not risen again.
God is competent to restore what He made : this sign both of His power and of His generosity He already sufficiently promised, or rather fulfilled in Christ, who is not only the resuscitator, but also the renewer of the flesh. And besides the Apostle also says: "And the dead shall rise again uncorrupted." How can this be, except as whole, though previously they had wasted away alike through the fault of ill-health and the long time of burial ? For in making both statements earlier also, that " this corruptible must put on incorruption and this mortal must put on immortality," he did not repeat the thought, but commended the difference to their attention. For by separating the two, and making "immortality" refer to the annulment of death, and " incorruption " to the blotting out of corruption, he adapted the one to resurrection, the other to renewal. I fancy he promised to the Thessalonians also the renewal of their whole being. Therefore in the future bodily blemishes will not be dreaded.
So the flesh will indeed remain liable to suffering even after resurrection in virtue of the fact that it is itself and the same, yet incapable of suffering in virtue of the fact that it was liberated by the Lord for this very purpose - that it should not suffer any more.

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Amen! In that day, old one-eyed Jeff will be able to see out of both eyes! I tell you again, bury me with my glasses - I want to stomp on them and crush them to bits when I am raised from the dead and no longer need ‘em!!! Hallelujah! Maranatha!