He who disbelieves in the resurrection of the Lord's body seems to be ignorant of the power of God's Word and wisdom. For if He took a body for Himself at all and made this His own, according to the reasonable consequence, as the Word has shown, what should the Lord do concerning it, or what end should the body have, once the Word had entered into it? For it could not not die, being mortal and offered to death on behalf of all, for which reason the Savior also prepared it as a temple for Himself. But it was not possible for it to remain dead, because it had become the temple of life. Therefore it died as mortal, but it lived again because of the life in it, and its works are the token of the resurrection. 89 From the same discourse. For this reason the Savior rightly clothed Himself with a body, so that the body, having been joined with life, might no longer remain in death as mortal, but, having put on immortality, might then rise and remain immortal. For once having put on corruption, He would not have risen, unless He had put on life. And again, death in itself would not appear, except in the body. For this reason He put on a body, that finding death in the body, He might wipe it away. For how would the Lord have been shown to be life at all, if He had not made the mortal thing live. 90 From the same discourse. But when did the so-called gods and heroes of the poets, being mortal men, begin to be condemned, if not from when the Word of God wrought a trophy against death and has kept the body He assumed incorruptible, having raised it from the dead. 91 Of the same Saint Athanasius, from the letter to Germanus, the beginning of which is: Having come upon what has now been written. He asks humanly where Lazarus is laid—for He was human—but raises him divinely—for He was also God. Therefore let no one laugh, speaking of a child and naming an age and growth and eating and drinking and suffering, lest in denying the properties of the body, he completely deny also His economy for our sake. For just as He was not born a man by consequence of nature, so it was consequent that, having taken a body, He should show the properties of the body, so that the fantasy of the godless Manichaeus might not prevail. 92 Of Saint Athanasius, from the homily on the seed, the beginning of which is: On the sabbath day we were gathered together, not sick with Judaism. He says they were rebuking the Savior, saying: 'See what your disciples are doing, which it is not lawful to do on the sabbath.' But the Savior said to them: Have you not even read this, you who profess to study? But you do not have knowledge. Have you not even read this, what David did? He from David remembers David; He who is from David according to the flesh, but before David according to the spirit; He who according to the flesh is the son of David, but according to the spirit is the lord of David. He who sprouted from the root of Jesse, the wondrous rod, who shatters the race of the Jews, but gathers the race of the gentiles like a flock. 93G in the margin at the beginning signifies, at the end: signifies 94 Of the same Saint Athanasius, from the interpretation of 'all lawlessness and impiety will be forgiven men,' the beginning of which is: Concerning that gospel saying about which you wrote and made known, forgive, beloved, having a good conscience. For again, for the sake of certainty, one must not hesitate to say this. To thirst, to grow weary, to sleep, to be struck, to eat, are proper to a man; but the works which the Lord did were no longer of a man, but it was of God to do them. 95 From the same discourse. 'If then you see,' He says, 'the Son of Man ascending to where He was before? It is the spirit that gives life; the flesh profits nothing. The words that I have spoken to you are spirit and life.' For here also He spoke both things concerning Himself, flesh and spirit. And He distinguished the spirit from that which is according to the flesh, so that believing not only in what is seen but also in what is unseen of Him, they might learn that the things He says are not carnal but also

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Ἔοικε δὲ ὁ περὶ τῆς ἀναστάσεως τοῦ κυριακοῦ σώματος ἀπιστῶν ἀγνοεῖν δύναμιν θεοῦ λόγου καὶ σοφίας. εἰ γὰρ ὅλως ἔλαβεν ἑαυτῷ σῶμα καὶ τοῦτο ἰδιοποιήσατο κατὰ τὴν εὔλογον ἀκολουθίαν ὡς ὁ λόγος ἔδειξε τί ἔδει ποιεῖν τὸν κύριον περὶ τούτου ἢ ποῖον ἔδει τέλος γενέσθαι τοῦ σώματος, ἅπαξ ἐπιβάντος ἐν αὐτῷ τοῦ λόγου; μὴ ἀποθανεῖν μὲν γὰρ οὐκ ἠδύνατο, ἅτε δὴ θνητὸν ὄν, καὶ ὑπὲρ πάντων προσφερόμενον εἰς τὸν θάνατον, οὗ χάριν καὶ ὁ σωτὴρ αὐτὸ κατεσκεύασεν ἑαυτῷ ναόν. μεῖναι δὲ νεκρὸν οὐχ οἷόν τε ἦν διὰ τὸ ζωῆς αὐτὸ ναὸν γεγενῆσθαι. ὅθεν ἀπέθανε μὲν ὡς θνητόν. ἀνέζησε δὲ διὰ τὴν ἐν αὐτῷ ζωὴν καὶ τῆς ἀναστάσεώς ἐστι γνώρισμα τὰ ἔργα. 89 Ἐκ τοῦ αὐτοῦ λόγου. ∆ιὰ τοῦτο εἰκότως ἐνεδύσατο σῶμα ὁ σωτήρ, ἵνα συμπλακέντος τοῦ σώματος τῇ ζωῇ. μηκέτι ὡς θνητὸν ἀπομείνῃ ἐν τῷ θανάτῳ, ἀλλ' ὡς ἐνδυσάμενος τὴν ἀθανασίαν, λοιπὸν ἀναστὰν ἀθάνατον διαμείνῃ. ἅπαξ γὰρ ἐνδυσάμενος φθορὰν οὐκ ἂν ἀνέστη, εἰ μὴ ἐνεδύσατο τὴν ζωήν. καὶ πάλιν θάνατος καθ' ἑαυτὸν οὐκ ἂν φανείη, εἰ μὴ ἐν τῷ σώματι. διὰ τοῦτο ἐνεδύσατο σῶμα, ἵνα τὸν θάνατον ἐν τῷ σώματι εὑρὼν ἀπαλείψῃ. πῶς γὰρ ὁ κύριος ἂν ὅλως ἐδείχθη ζωή, εἰ μὴ τὸ θνητὸν ἐζωοποίησε. 90 Ἐκ τοῦ αὐτοῦ λόγου. Πότε δὲ καταγινώσκεσθαι ἤρξαντο οἱ παρὰ ποιηταῖς λεγόμενοι θεοὶ καὶ ἥρωες, ὄντες ἄνθρωποι θνητοί, εἰ μὴ ἀφ' οὗ ὁ τοῦ θεοῦ λόγος κατὰ τοῦ θανάτου τρόπαιον εἰργάσατο καὶ ὃ ἀνέλαβε σῶμα τετήρηκεν ἄφθαρτον, ἀναστήσας αὐτὸ ἐκ τῶν νεκρῶν. 91 Τοῦ αὐτοῦ ἁγίου Ἀθανασίου ἐκ τῆς πρὸς Γερμανὸν ἐπιστολῆς, ἧς ἡ ἀρχή· ἐντυχὼν τοῖς νῦν γραφεῖσιν. Πυνθάνεται ἀνθρωπίνως, ποῦ Λάζαρος κεῖται, -ἄνθρωπος γὰρ ἦν- ἐγείρει δὲ τοῦτον θεϊκῶς-ἦν γὰρ καὶ θεός. ὅθεν μὴ γελάτω τις λέγων παιδίον καὶ ἡλικίαν ὀνομάζων καὶ αὔξησιν καὶ τὸ φαγεῖν καὶ τὸ πιεῖν καὶ τὸ παθεῖν, ἵνα μὴ τὰ ἴδια τοῦ σώματος ἀρνούμενος, ἀρνήσηται τέλεον καὶ τὴν δι' ἡμᾶς οἰκονομίαν αὐτοῦ. καὶ γὰρ ὥσπερ οὐκ ἀκολουθίᾳ φύσεως ἄνθρωπος γεγέννηται, οὕτως ἀκόλουθον ἦν σῶμα ἀναλαβόντα αὐτὸν δεικνύναι τὰ ἴδια τοῦ σώματος, ἵνα μὴ ἡ φαντασία τοῦ ἀθέου Μανιχαίου κρατήσῃ. 92 Τοῦ ἁγίου Ἀθανασίου ἐκ τῆς εἰς τὸν σπόρον ὁμιλίας, ἧς ἡ ἀρχή· ἐν ἡμέρᾳ σαββάτου συνήθημεν οὐ νοσοῦντες Ἰουδαισμόν. Ἐπετίμων φησὶν τῷ σωτῆρι λέγοντες· «ἴδε τί ποιοῦσιν οἱ μαθηταί σου ὃ οὐκ ἔξεστι ποιεῖν ἐν σαββάτῳ» ὁ δὲ σωτὴρ πρὸς αὐτούς· οὐδὲ τοῦτο ἀνέγνωτε μελετᾶν ἐπαγγέλλεσθε· τὴν δὲ γνῶσιν οὐκ ἔχετε οὐδὲ τοῦτο ἀνέγνωτε, ὃ ἐποίησε ∆αυίδ· ὁ ἐκ ∆αυὶδ μνημονεύει τοῦ ∆αυίδ· ὁ ἐκ ∆αυὶδ κατὰ σάρκα, πρὸ δὲ ∆αυὶδ κατὰ πνεῦμα· ὁ κατὰ σάρκα μὲν τοῦ ∆αυὶδ υἱός, κατὰ δὲ πνεῦμα τοῦ ∆αυὶδ δεσπότης. ὁ ἐκ ῥίζης Ἰεσσαὶ βλαστήσας, ἡ ῥάβδος ἡ θαυμασία, ἡ τὸ μὲν γένος Ἰουδαίων συντρίβουσα, τῶν δὲ ἐθνῶν τὸ γένος ὡς ποίμνιον συνάγουσα 93G in the margin at the beginningσημαίνει, at the end: σημαίνει 94 Τοῦ αὐτοῦ ἁγίου Ἀθανασίου ἐκ τῆς ἑρμηνείας τῆς εἰς τὸ πᾶσα ἀνομία καὶ ἀσέβεια ἀφεθήσεται τοῖς ἀνθρώποις, ἧς ἡ ἀρχή· περὶ οὗ γράφων ἐδήλωσας εὐαγγελικοῦ ῥητοῦ συγγί νωσκε, ἀγαπητέ, συνείδησιν ἔχων ἀγαθήν. Πάλιν γὰρ ἀσφαλείας ἕνεκεν τοῦτο εἰπεῖν οὐκ ὀκνητέον. τὸ διψῆν, τὸ κοπιᾷν, τὸ κοιμᾶσθαι, τὸ ῥαπίζεσθαι, τὸ ἐσθίειν, ἀνθρώπου ἐστὶν ἴδια· τὰ δὲ ἔργα ἃ ἐποίει ὁ κύριος οὐκέτι ἀνθρώπου ἀλλὰ θεοῦ ἦν αὐτὰ ποιεῖν. 95 Ἐκ τοῦ αὐτοῦ λόγου. «Ἐὰν οὖν θεωρῆτε», φησίν. «τὸν υἱὸν τοῦ ἀνθρώπου ἀναβαίνοντα ὅπου ἦν τὸ πρότερον; τὸ πνεῦμά ἐστι τὸ ζῳοποιοῦν, ἡ σὰρξ οὐκ ὠφελεῖ οὐδέν. τὰ ῥήματα ἃ ἐγὼ λελάληκα ὑμῖν πνεῦμά ἐστι καὶ ζωή» καὶ ἐνταῦθα γὰρ ἀμφότερα περὶ ἑαυτοῦ εἴρηκε, σάρκα καὶ πνεῦμα. καὶ τὸ πνεῦμα πρὸς τὸ κατὰ σάρκα διέστειλεν, ἵνα μὴ μόνον τὸ φαινόμενον ἀλλὰ καὶ τὸ ἀόρατον αὐτοῦ πιστεύσαντες μάθωσιν, ὅτι καὶ ἃ λέγει οὐκ ἔστι σαρκικὰ ἀλλὰ καὶ

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