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and the body. Therefore it is also necessary, since he was in a suffering, weeping, and weary body, that these things which are proper to the flesh be said of him along with the body. 5. From the discourse on the cross: Therefore, in order that death might be shown in the body, it rose on the third day; and so that, by remaining for a long time and being completely corrupted, he might not be disbelieved when he later raised it, as if he bore not it but another body, for this reason | he did not endure for more than three days. 6. Of Ambrose: For one thing is the weakness of the flesh and another the eternity of the divinity, and death belongs to the flesh, but immortality to the power; but if the divinity has done this so that the flesh, which is evidently by nature subject to corruption, should not see corruption, how could the divinity itself die? 7. Of Saint Ephrem, on love: The resurrection is incorruptibility, but he did not do away with the scars, so that they might become witnesses of God, that he acted, not by insulting the corruptible with the permanence of the scars, but on the contrary by glorifying it with incorruptibility, because he drove corruption out from the corruptible body. 8. Of the Theologian, on the Lights: For this reason the unmixed are mixed: God not only with generation, nor mind with flesh, nor the timeless with time, nor the uncircumscribable with measure, but also birth with virginity, and dishonor with him who is higher than all honor, and suffering with the impassible, and the immortal with the corruptible. 9. Of Epiphanius, from the Ancoratus: He entered though the doors were closed, so that he might show the dense to be subtle and the mortal immortal and the corruptible incorruptible; and so that he might convict all those disbelieving in our salvation, I mean the resurrection, he who changed the body to subtlety and blended the resurrection into spirit did not wipe away the scars of the nails nor the mark of the spear, but he showed the very thing that had suffered on the cross, that it was not another that had risen, nor another that grew from it, but the very thing that had suffered, now impassible, and the very grain that had fallen, having risen incorruptible. 10. Of Chrysostom, from the commentary on John: So he appeared in the evening and flew away; then after eight days he again flew away; then after these things, at the sea. And what is "He manifested"? From this it is clear that he was not seen unless he condescended, because his body was henceforth incorruptible and pure. 11. From the same: You, Father, glorify me in your own presence. What then does he say here? The discourse is about the economy; since the nature of the flesh had not yet been glorified, neither having partaken of incorruptibility, nor having shared in the royal throne. And for this reason he did not say "On the earth," but "With you." We too shall enjoy this glory according to our own measure, if we are sober. For this reason Paul also says: If indeed we suffer with him, so that we may also be glorified with him. 12. From the commentary on Matthew, on "I will not drink henceforth of this fruit of the vine": You being witnesses; for you will see me risen. And what is "new" and "in a new way"? That is, in a strange way, not having a passible body, but one henceforth immortal and incorruptible and not in need of food. For it was not out of need that he ate and drank after the resurrection; for his body no longer needed these things, but through these things he was giving full assurance of the resurrection. 13. Of Cyril, from the Gospel according to John: Therefore our Lord Jesus Christ, most providently, not yet to the glory befitting him his own

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καὶ τὸ σῶμα. ∆ιὸ καὶ ἀνάγκη ἐν πάσχοντι σώματι καὶ κλαίοντι καὶ κάμνοντι γενομένου αὐτοῦ, αὐτοῦ λέγεσθαι μετὰ τοῦ σώματος καὶ ταῦτα ἅπερ ἐστὶν ἴδια τῆς σαρκός. 5. Ἐκ τοῦ εἰς τὸν σταυρὸν λόγου· Ἕνεκα μὲν οὖν τοῦ δειχθῆναι τὸν θάνατον ἐν τῷ σώματι, τριταῖον ἀνέστη τοῦτο· ἵνα δὲ μὴ ἐπὶ πολὺ μεῖναν καὶ φθαρὲν τέλεον, ὕστερον ἀναστήσας ἀπιστηθῇ, ὡς οὐκ αὐτὸ ἀλλ' ἕτερον σῶμα φέρων, διὰ τοῦτο | οὐ πλέον τῶν τριῶν ἡμερῶν ἠνέσχετο. 6. Ἀμβροσίου· Ἄλλη γὰρ σαρκὸς ἀσθένεια καὶ ἄλλο τὸ τῆς θεότητος ἀΐδιον, καὶ σαρκὸς μὲν ὁ θάνατος, τῆς δὲ δυνάμεως τὸ ἀθάνατον· εἰ δὲ τοῦτο πεποίηκεν ἡ θεότης ὥστε μὴ ἰδεῖν τὴν σάρκα διαφθοράν, ὑποκειμένην δηλονότι κατὰ φύσιν φθορᾷ, πῶς αὐτὴ τελευτᾶν ἡ θεότης ἠδύνατο; 7. Τοῦ ἁγίου Ἐφραὶμ περὶ ἀγάπης· Ἀφθαρσία ἐστὶν ἡ ἀνάστα-σις, ἀλλὰ τὰς οὐλὰς οὐκ ἠφάνισεν, ἵνα γένωνται μάρτυρες θεοῦ, ὅτι ἐνήργησεν, οὐ τὸ φθαρτὸν ἐνυβρίσας τῇ τῶν οὐλῶν παρα- μονῇ, τοὐναντίον δὲ δοξάσας τῇ ἀφθαρσίᾳ, ὅτι ἀπὸ τοῦ φθαρτοῦ σώματος τὴν φθορὰν ἐφυγάδευσεν. 8. Τοῦ θεολόγου εἰς τὰ φῶτα· ∆ιὰ τοῦτο τὰ ἄμικτα μίγνυται· οὐ γενέσει μόνον θεός, οὐδὲ σαρκὶ νοῦς, οὐδὲ χρόνῳ τὸ ἄχρονον, οὐδὲ μέτρῳ τὸ ἀπερίγραπτον, ἀλλὰ καὶ παρθενίᾳ γέννησις, καὶ ἀτιμίᾳ τῷ καὶ τιμῆς ἁπάσης ὑψηλοτέρῳ, καὶ πάθει τὸ ἀπαθές, καὶ τῷ φθαρτῷ τὸ ἀθάνατον. 9. Ἐπιφανίου ἐκ τοῦ Ἀγκυρωτοῦ· Εἰσῆλθε μὲν θυρῶν κεκλει-σμένων, ἵνα δείξῃ τὸ παχυμερὲς λεπτομερὲς καὶ τὸ θνητὸν ἀθάνα- τον καὶ τὸ φθαρτὸν ἄφθαρτον· ἵνα δὲ πάντας ἐλέγξῃ τοὺς ἀπι- στοῦντας εἰς τὴν ἡμῶν σωτηρίαν, φημὶ δὴ τὴν ἀνάστασιν, ὁ εἰς λεπτότητα μεταβάλλων τὸ σῶμα καὶ εἰς πνεῦμα συγκεράσας τὴν ἀνάστασιν οὐκ ἀπήλειψε τὰς οὐλὰς τῶν ἥλων οὐδὲ τὸν τύπον τῆς λόγχης, ἀλλ' ἔδειξεν αὐτὸ τὸ ἐπὶ τοῦ σταυροῦ πεπονθός, ὅτι οὐκ ἄλλο ἦν τὸ ἀναστάν, οὐδὲ ἀπ' αὐτοῦ ἕτερον φυέν, ἀλλ' αὐτὸ τὸ πεπονθὸς ἀπαθὲς καὶ αὐτὸς ὁ πεσὼν κόκκος ἀναστὰς ἄφθαρτος. 10. Τοῦ Χρυσοστόμου ἐκ τῆς κατὰ Ἰωάννην ἑρμηνείας· Ἐφάνη οὖν τῇ ἑσπέρᾳ καὶ ἀπέπτη· εἶτα μετὰ ὀκτὼ ἡμέρας καὶ πάλιν ἀπέπτη· εἶτα μετὰ ταῦτα ἐπὶ τῆς θαλάσσης. Τί δέ ἐστι τὸ Ἐφανέρωσεν; Ἐκ τούτου δῆλον ὅτι οὐχ ἑωρᾶτο, εἰ μὴ συγκα-τέβη, διὰ τὸ λοιπὸν ἄφθαρτον εἶναι τὸ σῶμα καὶ ἀκήρατον. 11. Ἐκ τοῦ αὐτοῦ· ∆όξασόν με σύ, πάτερ, παρὰ σεαυτῷ. Τί οὖν ἐνταῦθά φησιν; Περὶ τῆς οἰκονομίας ὁ λόγος· ἐπεὶ οὔπω δεδό- ξαστο τῆς σαρκὸς ἡ φύσις, οὔτε ἀφθαρσίας ἀπολαύσασα, οὔτε τοῦ θρόνου κοινωνήσασα τοῦ βασιλικοῦ. Καὶ διὰ τοῦτο οὐκ εἶπεν Ἐπὶ τῆς γῆς, ἀλλὰ Παρὰ σοί. Ταύτης καὶ ἡμεῖς ἀπολαυσόμεθα τῆς δόξης κατὰ τὸ ἡμέτερον μέτρον, ἐὰν νήφωμεν. ∆ιὰ τοῦτο καὶ Παῦλός φησιν· Εἴπερ συμπάσχομεν, ἵνα καὶ συνδοξασθῶμεν. 12. Ἐκ τοῦ κατὰ Ματθαῖον εἰς τὸ Οὐ μὴ πίω ἀπ' ἄρτι ἐκ τοῦ γεννήματος τῆς ἀμπέλου· Ὑμῶν μαρτυρούντων· ὑμεῖς γάρ με ὄψεσθε ἀναστάντα. Τί δέ ἐστι καινὸν καὶ καινῶς; Τουτέστι ξένως, οὐ σῶμα παθητὸν ἔχοντα, ἀλλ' ἀθάνατον λοιπὸν καὶ ἄφθαρτον καὶ οὐ δεόμενον τροφῆς· οὐ γὰρ διὰ χρείαν μετὰ τὴν ἀνάστασιν ἔφαγέ τε καὶ ἔπιεν· οὔτε γὰρ ἐδεῖτο λοιπὸν τὸ σῶμα τούτων, ἀλλὰ διὰ τούτων τὰ τῆς ἀναστάσεως πληροφορῶν. 13. Κυρίλλου ἐκ τοῦ κατὰ Ἰωάννην εὐαγγελίου· Οἰκονομικώ- τατα τοίνυν ὁ κύριος ἡμῶν Ἰησοῦς Χριστός, οὔπω πρὸς δόξαν τὴν αὐτῷ πρέπουσαν τὸν οἰκεῖον