they die. If these things are pleasing, these things too will be decreed and established with the testimony of the people. What else concerning the faith? Do these things seem so to you, Maximus, † to say?” Maximus said: “Would that all might become like me. Before God and the church, I both <ὑπο>scribe and anathematize; however, so that I may not hesitate at all and become double-minded, † I ask about a certain thing; for the brothers know this, that I was saying: ‘I expect to be benefited by the brother and to be taught this.’ Since the spirit was delivered to the Father according to ‘Father, into your hands I commit my spirit,’ and the spirit was without the flesh which had died and was lying in a tomb, as it is opened and how do the dead rise?” Origen said: “We have learned from the sacred scriptures that man is composite. For the apostle says: ‘May God sanctify your spirit and soul and body;’ and the phrase ‘May he sanctify you completely, and may your whole spirit and soul and body be kept blameless at the coming of our Lord Jesus Christ,’ -this spirit is not the Holy Spirit, but a part of man's constitution, as the same apostle teaches when he says: ‘The Spirit bears witness with our spirit.’ For if it were the Holy Spirit, he would not have said: ‘The Spirit 7 bears witness with our spirit.’ Therefore our Savior and Lord, wishing to save man as he wished to save, for this reason thus wished to save the body, as he likewise wished to save the soul, he wished also to save what was lacking of man, the spirit. But the whole man would not have been saved, if he had not assumed the whole man. They set aside the salvation of the human body who say the Savior's body is spiritual; they set aside the salvation of the human spirit, concerning which the apostle says: ‘No one among men knows the things of a man, except the spirit of the man which is in him.’ Wishing to save the spirit of man, concerning which the apostle said these things, he assumed also a human spirit. These three were divided at the time of the passion, these three were united at the time of the resurrection. At the time of the passion they were divided. How? The body in the tomb, the soul in Hades, the spirit he committed to the Father. The soul in Hades: ‘You will not abandon my soul to Hades.’ If he committed the spirit to the Father, he has given the spirit as a deposit. It is one thing to grant, and another to hand over, and another to give as a deposit. He who makes a deposit, makes a deposit in order to receive back the deposit. For what reason then was it necessary to deposit the spirit with the Father? It is beyond me and my capacity and my mind, -for I am not so great as to say that just as it was not possible for the body to descend into 8 Hades, even if those who say Jesus' body is spiritual say this, so also it was not possible for the spirit to descend into Hades, for which reason he gave the spirit as a deposit to the Father until he should rise from the dead. Having deposited this deposit with the Father, he receives it back. When? Not at the same time as the resurrection, but immediately after the resurrection. Bring me the evangelical scripture as a witness. The Lord Jesus Christ rose from the dead; Mary met him, and he says to her: “Do not touch me.” For he wished that the one touching him should touch the complete whole, so that by touching the complete whole, the body might be benefited from the body, the soul from the soul, the spirit from the spirit; “for I have not yet ascended to the Father”; he ascends to the Father and comes to the disciples. Therefore he ascends to the Father. For what reason? To receive back the deposit. The matters concerning the faith, as many as he has indicated to us, have been examined together; but one must know that we are judged in the divine court not concerning faith alone, as if life were not examined, nor concerning life alone, as if faith were not investigated. When both are set right, we are justified; when both are not set right, we are punished for both. But there are some who will not be punished for both, but for the one or the other, some for their faith as having failed, but not for their life as not 9

ἀποθνῄσκουσιν. Εἰ ἀρέσκει ταῦτα, καὶ ταῦτα ἐπὶ διαμαρτυρίας τοῦ λαοῦ ἔσται νενομοθετημένα καὶ πεπηγμένα. Τί ἄλλο περὶ τῆς πίστεως; δοκεῖ σοι ταῦτα, Μάξιμε, † ειπεναι;» Μάξιμος εἶπεν· «Γένοιτο πάντας ὁμοίους μοι γενέσθαι. Ἐπὶ Θεοῦ καὶ ἐκκλησίας, καὶ <ὑπο>γράφω καὶ καταθεματίζω· πλὴν μέντοι ἵνα μὴ δισταχθεὶς ὅλως καὶ διψυχήσω † περί τινος πυνθάνομαι· καὶ γὰρ τοῦτο οἴδασιν οἱ ἀδελφοὶ ὅτι ἔλεγον· «Ἔχω παρὰ τοῦ ἀδελφοῦ ὠφεληθῆναι καὶ τοῦτο διδαχθῆναι.» Ὄντος τοῦ πνεύματος παραδεδομένου τῷ Πατρὶ κατὰ τὸ «Πάτερ, εἰς χεῖράς σου παρατίθημι τὸ πνεῦμά μου», τοῦ τε πνεύματος χωρὶς τῆς σαρκὸς ἀποθανούσης καὶ κειμένης ἐν μνημείῳ, ὡς ἀνοίγεται καὶ οἱ νεκροὶ πῶς ἀνίστανται;» Ὠριγένης εἶπεν· «Σύνθετον εἶναι τὸν ἄνθρωπον μεμαθήκαμεν ἀπὸ τῶν ἱερῶν γραφῶν. Φησὶν γὰρ ὁ ἀπόστολος· «Ὁ δὲ Θεὸς ἁγιάσαι ὑμῶν τὸ πνεῦμα καὶ ἡ ψυχὴ καὶ τὸ σῶμα·» τὸ δὲ «Ἁγιάσαι ὑμᾶς ὁλοτελεῖς, καὶ ὁλόκληρον ὑμῶν τὸ πνεῦμα καὶ ἡ ψυχὴ καὶ τὸ σῶμα ἀμέμπτως ἐν τῇ παρουσίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τηρηθείη», -τοῦτο τὸ πνεῦμα οὐκ ἔστιν τὸ ἅγιον πνεῦμα, ἀλλὰ μέρος τῆς τοῦ ἀνθρώπου συστάσεως, ὡς διδάσκων ὁ αὐτὸς ἀπόστολος λέγει· «Τὸ πνεῦμα συμμαρτυρεῖ τῷ πνεύματι ἡμῶν.» Εἰ γὰρ ἦν τὸ πνεῦμα τὸ ἅγιον, οὐκ ἂν ἔλεγεν· «Τὸ πνεῦμα 7 συμμαρτυρεῖ τῷ πνεύματι ἡμῶν.» Ὁ τοίνυν Σωτὴρ καὶ Κύριος ἡμῶν θέλων ἄνθρωπον σῶσαι ὥσπερ ἠθέ λησεν σῶσαι, διὰ τοῦτο οὕτως ἠθέλησεν σῶσαι σῶμα, ὡς ἠθέλησεν ὁμοίως σῶσαι καὶ ψυχήν, ἠθέλησεν καὶ τὸ λεῖπον τοῦ ἀνθρώπου σῶσαι, τὸ πνεῦμα. Οὐκ ἂν δὲ ὅλος ἄνθρωπος ἐσώθη, εἰ μὴ ὅλον τὸν ἄνθρωπον ἀνειλήφει. Ἀθετοῦσι τὴν σωτηρίαν τοῦ σώματος τοῦ ἀνθρωπίνου πνευματικὸν λέγοντες τὸ σῶμα τοῦ Σωτῆ ρος· ἀθετοῦσι τὴν σωτηρίαν τοῦ ἀνθρωπίνου πνεύματος περὶ οὗ λέγει ὁ ἀπόστολος· «Οὐδεὶς οἶδεν ἀνθρώπων τὰ τοῦ ἀνθρώπου, εἰ μὴ τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ.» Θέλων σῶσαι τὸ πνεῦμα τοῦ ἀνθρώπου, περὶ οὗ τάδε εἶπεν ὁ ἀπόστολος, ἀνέλαβεν καὶ ἀνθρώ που πνεῦμα. Τὰ τρία ταῦτα παρὰ τὸν καιρὸν τοῦ πάθους διηρέθη, τὰ τρία ταῦτα παρὰ τὸν καιρὸν τῆς ἀναστάσεως ἡνώθη. Παρὰ τὸν καιρὸν τοῦ πάθους διηρέθη. Πῶς; Τὸ σῶμα ἐν τῷ μνημείῳ, ἡ ψυχὴ ἐν ᾅδου, τὸ πνεῦμα παρέθετο τῷ Πατρί. Ἡ ψυχὴ ἐν ᾅδου· «Οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς τὸν ᾅδην.» Εἰ παρέθετο τὸ πνεῦμα τῷ Πατρί, παρακατα θήκην δέδωκεν τὸ πνεῦμα. Ἄλλο ἐστὶν χαρίσασθαι, καὶ ἄλλο παραδοῦναι, καὶ ἄλλο τὸ παρακαταθέσθαι. Ὁ παρακατατιθέμενος παρακατατίθεται ἵνα ἀπολάβῃ τὴν παρακαταθήκην. Τίνι οὖν ἔδει τὴν παρακαταθήκην παραθέσθαι τὸ πνεῦμα τῷ Πατρί; Ὑπὲρ ἐμέ ἐστιν καὶ τὴν ἐμὴν ἕξιν καὶ τὸν ἐμὸν νοῦν, -οὐ γάρ εἰμι τηλι κοῦτος εἰπεῖν ὅτι ὥσπερ τὸ σῶμα οὐχ οἷόν τε ἦν εἰς 8 ᾅδου καταβῆναι, κἂν τοῦτο λέγωσιν οἱ πνευματικὸν λέγοντες τὸ σῶμα τοῦ Ἰησοῦ, οὕτως οὐδὲ τὸ πνεῦμα οἷόν τε ἦν καταβῆναι εἰς ᾅδου, διὸ παρακαταθήκην ἔδωκεν ἕως ἀναστῇ ἐκ νεκρῶν τὸ πνεῦμα τῷ Πατρί. Ταύτην τὴν παραθήκην παραθέμενος τῷ Πατρί, ἀπο λαμβάνει. Πότε; Οὐχ ἅμα τῇ ἀναστάσει, ἀλλ' εὐθέως μετὰ τὴν ἀνάστασιν. Μάρτυρά μοι φέρε τὴν γραφὴν τὴν εὐαγγελικήν. Ἀνέστη ὁ Κύριος Ἰησοῦς Χριστὸς ἐκ νεκρῶν· ἀπήντησεν αὐτῷ ἡ Μαρία, καί φησιν πρὸς αὐτήν· «»Μή μου ἅπτου.»« Ἐβούλετο γὰρ τὸν ἁπτό μενον αὐτοῦ ὁλοτελοῦς ἅψασθαι, ἵνα ἁψάμενος ὁλοτε λοῦς ὠφεληθῇ ἀπὸ τοῦ σώματος τὸ σῶμα, ἀπὸ τῆς ψυχῆς τὴν ψυχήν, τὸ πνεῦμα ἀπὸ τοῦ πνεύματος· «»Οὔπω γὰρ ἀναβέβηκα πρὸς τὸν Πατέρα»«· ἀναβαίνει πρὸς τὸν Πατέρα καὶ ἔρχεται πρὸς τοὺς μαθητάς. Οὐκοῦν ἀναβαίνει πρὸς τὸν Πατέρα. Ἕνεκα τίνος; τὴν παρακαταθήκην ἀπολαβεῖν. Τὰ μὲν περὶ τῆς πίστεως, ὅσα ἔσηνεν ἡμᾶς, συν εξετάσθη· εἰδέναι δὲ χρὴ ὅτι κρινόμεθα ἐν τῷ θείῳ δικαστηρίῳ οὐ περὶ πίστεως μόνης, ὡς τοῦ βίου μὴ ἐξεταζομένου, οὐδὲ περὶ βίου μόνου, ὡς τῆς πίστεως μὴ ἐρευνωμένης. Ἐξ ἀμφοτέρων κατορθουμένων δι καιούμεθα, ἐξ ἀμφοτέρων μὴ κατορθουμένων ἐπ' ἀμφοτέροις κολαζόμεθα. Εἰσὶν δέ τινες οὐκ ἐπ' ἀμφο τέροις κολασθησόμενοι, ἀλλ' ἐπὶ τῷ ἑτέρῳ, οἱ μὲν ἐπὶ τῇ πίστει ὡς ἐπταισμένῃ, ἀλλ' οὐκ ἐπὶ τῷ βίῳ ὡς οὐ 9