they have wrought. Do they therefore declare God to be ungrateful or unjust, if, when both believe in him, he wishes to save the one, but not the other? Yes, they say; but the soul is incorruptible, being a part of God and his breath, and for this reason he wished to save what is his own and kindred; but the flesh is corruptible and not from him, like the soul. Then what is the grace in him? And what is the demonstration of his power and goodness, if he intended to save that which is by nature saved and is a part of him? For it had salvation from itself, so that in saving the soul he does nothing great; for salvation belongs to it, because it is a part of him, being his breath. But there is no grace for him in saving his own; for this is to save himself. For he who saves a part of himself, saves himself through himself, lest that part should ever be wanting. Such a thing is not the act of a good being. For no one will call a man good for showing favor to his own children and descendants. For even the fiercest of wild beasts do this; and if it is necessary to die for their offspring, they willingly endure it. But if someone should provide the same things for his slaves, this man would rightly be called good. For this reason also the Savior taught us to love our enemies, since "what thanks have you?" he says. So he has shown us that it is a good work not only to love those born from him, but also those from without. And what he commanded us, he himself did long before. *** If he had no need of the flesh, why did he even heal it? And, what is most powerful of all, he raised the dead. For what reason? Was it not to show what the resurrection will be like? How then did he raise the dead? The souls or the bodies? But it is clear that it was both. But if the resurrection were spiritual only, it would have been necessary for him, upon rising, to show the body lying by itself, and the soul existing by itself. But now he did not do this, but he raised the body, confirming in it the promise of life. For what reason, then, did he rise in the flesh that had suffered, if not to show the resurrection of the flesh? And wishing to confirm this, when his disciples did not believe that he had truly risen in the body, while they were looking and doubting, he said to them: "Do you not yet have faith?" he says. "See that it is I." And he permitted them to touch him, and he showed them the prints of the nails in his hands. And when they had perceived him from all sides, that it was he and in the body, they asked him to eat with them, so that through this also they might learn for certain that he had truly risen in the flesh. And he ate a honeycomb and a fish. And having thus shown them that there is truly a resurrection of the flesh, wishing to show this also (as he has said that our dwelling is in heaven) that it is not impossible for the flesh also to ascend into heaven, he was taken up into heaven in their sight, as he was in the flesh. Therefore, if anyone, after all that has been said, demands demonstrative arguments concerning the resurrection,

εἰργάσαντο. Ἀρ' οὖν ἀχάριστον ἢ ἄδικον ἀποφαίνουσι τὸν θεόν, εἰ τῶν ἀμφοτέρων πιστευόντων ἐπ' αὐτὸν τὴν μὲν σώ ζειν θέλει, τὴν δὲ οὔ; Ναί, φασίν· ἀλλ' ἡ μὲν ψυχή ἐστιν ἄφθαρτος, μέρος οὖσα τοῦ θεοῦ καὶ ἐμφύσημα, καὶ διὰ τοῦτο τὸ ἴδιον καὶ συγγενὲς ἠθέλησεν σῶσαι· ἡ δὲ σὰρξ φθαρτὴ καὶ οὐκ ἀπ' αὐτοῦ καθάπερ ἡ ψυχή. Eἶτα τίς αὐτῷ χάρις; Καὶ τίς ἐπίδειξις τῆς δυνάμεως καὶ χρηστότητος αὐτοῦ, εἰ τὸ μὲν φύσει σωζόμενον καὶ μέρος ὑπάρχον αὐτοῦ σώζειν ἤμελλεν; Aὐτὸ γὰρ ἐξ ἑαυτοῦ εἶχε τὴν σωτηρίαν, ὥστε τὴν μὲν ψυχὴν σώζων οὐ μέγα ποιεῖ· τὸ γὰρ σώζεσθαι πάρεστιν αὐτῇ, ὅτι ἐστὶν αὐτοῦ μέρος, ἐμφύσημα αὐτοῦ οὖσα. Ἀλλ' οὐδὲ χάρις αὐτῷ τὸ ἴδιον σώζοντι· τοῦτο γάρ ἐστιν ἑαυτὸν σώ ζειν. Ὁ γὰρ τὸ μέρος αὐτοῦ σώζων δι' ἑαυτοῦ ἑαυτὸν σώ ζει, μή ποτε ἐκεῖνο τὸ μέρος ἐνδεὲς γένηται. Oὐκ ἔστιν ἀγα θοῦ τὸ τοιοῦτον. Oὐδὲ γὰρ ἄνθρωπον ἀγαθόν τις ἐρεῖ τὸν τοῖς τέκνοις αὐτοῦ καὶ ἐγγόνοις χαριζόμενόν τι. Τοῦτο γὰρ καὶ τὰ ἀγριώτατα τῶν θηρίων ποιοῦσι· κἂν ὑπεραποθανεῖν τῶν ἐκγόνων αὐτῶν δέῃ, ἑκοντὶ τοῦτο ὑπομένουσιν. Eἰ δέ τις τὰ αὐτὰ τοῖς δούλοις παράσχοι, δικαίως ἂν οὗτος λέγοιτο ἀγαθός. ∆ιὰ τοῦτο καὶ ὁ σωτὴρ ἐδίδαξεν ἡμᾶς ἀγαπᾶν τοὺς ἐχθρούς, ἐπεὶ τίς ὑμῖν χάρις; φησίν. Ὥστε δέδειχεν ἡμῖν ἀγαθὸν ἔργον εἶναι τὸ μὴ τοὺς ἐξ αὐτοῦ γεγονότας μό νον ἀγαπᾶν, ἀλλὰ καὶ τοὺς ἔξωθεν. Ἂ δὲ ἡμῖν παρήγγειλε πολὺ πρότερον αὐτὸς ἐποίει. *** Eἰ εἰς μηδὲν ἔχρῃζε τῆς σαρκός, τί καὶ ἐθεράπευσεν αὐτήν; Καί, τὸ πάντων ἰσχυρότατον, νεκροὺς ἀνέστησε. Τί νος ἕνεκεν; Oὐχ ἵνα δείξῃ τὴν ἀνάστασιν οἵα μέλλει γίνεσθαι; Πῶς οὖν τοὺς νεκροὺς ἀνέστησε; Πότερον τὰς ψυχὰς ἢ τὰ σώματα; Ἀλλὰ δῆλον ὅτι ἀμφότερα. Eἰ δὲ ἦν πνευματικὴ μόνη ἡ ἀνάστασις, ἐχρῆν ἀναστάντα αὐτὸν κατ' ἰδίαν μὲν δεῖξαι τὸ σῶμα κείμενον, κατ' ἰδίαν δὲ τὴν ψυχὴν ὑπάρχουσαν. Νῦν δὲ τοῦτο μὲν οὐκ ἐποίησεν, ἀνέστησε δὲ τὸ σῶμα, τῆς ζωῆς τὴν ἐπαγγελίαν ἐν αὐτῷ πιστούμενος. Τίνος οὖν ἕνεκεν τῇ σαρκὶ τῇ παθούσῃ ἀνέστη, εἰ μὴ ἵνα δείξῃ τὴν σαρκικὴν ἀνά στασιν; Καὶ τοῦτο βουλόμενος πιστοποιῆσαι, τῶν μαθητῶν αὐτοῦ μὴ πιστευόντων εἰ ἀληθῶς σώματι ἀνέστη, βλεπόν των αὐτῶν καὶ δισταζόντων, εἶπεν αὐτοῖς· Oὔπω ἔχετε πίστιν; φησίν. Ἴδετε ὅτι ἐγώ εἰμι. Καὶ ψηλαφᾶν αὐτὸν ἐπέτρεπεν αὐτοῖς, καὶ τοὺς τύπους τῶν ἥλων ἐν ταῖς χερσὶν ἐπεδείκνυε. Καὶ πανταχόθεν αὐτὸν κατανοήσαντες, ὅτι αὐτός ἐστι καὶ ἐν τῷ σώματι, παρεκάλεσαν αὐτὸν φαγεῖν μετ' αὐτῶν, ἵνα καὶ διὰ τούτου βεβαίως μάθωσιν ὅτι ἀληθῶς σαρκικῶς ἀνέστη. Καὶ ἔφαγε κηρίον καὶ ἰχθύν. Καὶ οὕτως ἐπιδείξας αὐτοῖς ὅτι ἀληθῶς σαρκὸς ἀνάστασίς ἐστι, βουλόμενος ἐπιδεῖξαι καὶ τοῦτο (καθὼς εἴρηκεν ἐν οὐρανῷ τὴν κατοίκησιν ἡμῶν ὑπάρχειν) ὅτι οὐκ ἀδύνατον καὶ σαρκὶ εἰς οὐρανὸν ἀνελθεῖν, ἀνελήφθη βλεπόντων αὐτῶν εἰς τὸν οὐ ρανόν, ὡς ἦν ἐν τῇ σαρκί. Oὐκοῦν, εἴ τις ἀπαιτεῖ μετὰ πάντα τὰ προειρημένα λόγους ἀποδεικτικοὺς περὶ ἀναστάσεως,