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most true of all is the saying that what is impossible with men is possible with God. But if through these very things as glorious and through all the things examined a little before the argument shows it is possible, it is clear that it is not impossible. But indeed, neither is it unwanted. For what is unwanted is unwanted by Him either as being unjust or as being unworthy. And again, the unjust thing is considered either with respect to the one who will be raised or with respect to some other besides him. But that no one is wronged of those outside and of those numbered among existing things, is manifest. For neither would the intelligible natures be wronged by the resurrection of men; for the resurrection of men is no impediment to their existence, no harm, no outrage; nor indeed the nature of irrational beings nor of inanimate things; for it will not exist after the resurrection, and concerning what does not exist there is nothing unjust. But if someone were to suppose that it exists forever, these things would not be wronged when human bodies are renewed. For if now, while yielding to the nature of men [and] to their need, since they are in want, and brought under the yoke and every kind of servitude, it is not wronged at all, much more, when they have become incorruptible and without need and no longer requiring their service, and it has been freed from all servitude, it will not be wronged. For not even, if it partook of voice, would it have accused the Creator as being unjustly made inferior to men, because it did not obtain the same resurrection as they. For to those whose nature is not equal, the Just One does not measure out an equal end. But apart from these things, among whom there is no judgment of justice, there is no complaint of injustice. Nor indeed is it possible to say that with respect to him, the man who is being raised, some injustice is considered. For he is of soul and body, and he receives injustice neither into soul nor into body. For neither will any sane person say that the soul is wronged; for he will unawares by this also cast out the present life. For if now, dwelling in a corruptible and passible body, it is not wronged at all, much more, living together with an incorruptible and impassible one, it will not be wronged. But neither is the body wronged at all; for if now, being corruptible, united with the incorruptible, it will be <wronged>. Nor indeed would one say that it is an unworthy work of God to raise and bring together the dissolved body; for if the worse thing is not unworthy, that is, to make a corruptible and passible body, much more is the better thing not unworthy, which is to make it incorruptible and impassible. But if through the first things according to nature and through the things that follow them each of the things examined has been demonstrated, it is clear that the resurrection of dissolved bodies is a work both possible and willed and worthy of the Creator; for through these things was shown to be false that which is to these

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πάντων ἀληθέστατον τὸ φῆσαι τὸ παρ' ἀνθρώποις ἀδύνατον παρὰ θεῷ δυνατόν. εἰ δὲ δι' αὐτῶν τούτων ὡς ἐνδόξων καὶ διὰ πάντων τῶν μικρῷ πρόσθεν ἐξητασμένων δείκνυσιν ὁ λόγος δυνατόν, εὔδηλον ὡς οὐκ ἀδύνατον. ἀλλὰ μὴν οὐδ' ἀβούλητον. Τὸ γὰρ ἀβούλητον ἢ ὡς ἄδικον αὐτῷ ἐστιν ἀβούλητον ἢ ὡς ἀνάξιον. καὶ πάλιν τὸ ἄδικον ἢ περὶ αὐτὸν θεωρεῖται τὸν ἀναστη- σόμενον ἢ περὶ ἄλλον τινὰ παρ' αὐτόν. ἀλλ' ὅτι μὲν οὐδεὶς ἀδικεῖται τῶν ἔξωθεν καὶ τῶν ἐν τοῖς οὖσιν ἀριθμουμένων, πρόδηλον. οὔτε γὰρ αἱ νοηταὶ φύσεις ἐκ τῆς τῶν ἀνθρώπων ἀναστάσεως ἀδικη- θεῖεν ἄν· οὐδὲ γὰρ ἐμπόδιόν τι ταύταις πρὸς τὸ εἶναι, οὐ βλάβος, οὐχ ὕβρις ἡ τῶν ἀνθρώπων ἀνάστασις· οὐ μὴν οὐδὲ τῶν ἀλόγων ἡ φύσις οὐδὲ τῶν ἀψύχων· οὐδὲ γὰρ ἔσται μετὰ τὴν ἀνάστασιν, περὶ δὲ τὸ μὴ ὂν οὐδὲν ἄδικον. εἰ δὲ καὶ εἶναί τις ὑποθοῖτο διὰ παντός, οὐκ ἂν ἀδικηθείη ταῦτα τῶν ἀνθρωπίνων σωμάτων ἀνανεωθέντων· εἰ γὰρ νῦν ὑπείκοντα τῇ φύσει τῶν ἀνθρώπων [καὶ] τῆς τούτων χρείας ὄντων ἐνδεῶν ὑπό τε ζυγὸν ἠγμένα καὶ δουλείαν παντοίαν οὐδὲν ἀδικεῖται, πολὺ μᾶλλον, ἀφθάρτων καὶ ἀνενδεῶν γενομένων καὶ μηκέτι δεομένων τῆς τούτων χρείας, ἐλευθερωθέντα δὲ πάσης δουλείας, οὐκ ἀδικηθήσεται. οὐδὲ γὰρ, εἰ φωνῆς μετεῖχεν, ᾐτιάσατο ἂν τὸν δημιουργὸν ὡς παρὰ τὸ δίκαιον ἐλαττούμενα τῶν ἀνθρώπων, ὅτι μὴ τῆς αὐτῆς τούτοις τετύχηκεν ἀναστάσεως. ὧν γὰρ ἡ φύσις οὐκ ἴση, τούτοις οὐδὲ τὸ τέλος ἴσον ὁ δίκαιος ἐπιμετρεῖ. χωρὶς δὲ τούτων, παρ' οἷς οὐδεμία τοῦ δικαίου κρίσις, οὐδὲ μέμψις ἀδικίας. οὐ μὴν οὐδ' ἐκεῖνο φῆσαι δυνατὸν ὡς περὶ αὐτὸν θεωρεῖταί τις ἀδικία τὸν ἀνιστάμενον ἄνθρωπον. ἔστι μὲν γὰρ οὗτος ἐκ ψυχῆς καὶ σώματος, οὔτε δὲ εἰς ψυχὴν οὔτε εἰς σῶμα δέχεται τὴν ἀδικίαν. οὔτε γὰρ τὴν ψυχὴν ἀδικεῖσθαι φήσει τις σωφρονῶν· λήσεται γὰρ ταύτῃ συνεκβάλλων καὶ τὴν παροῦσαν ζωήν· εἰ γὰρ νῦν ἐν φθαρτῷ καὶ παθητῷ κατοικοῦσα σώματι μηδὲν ἠδίκηται, πολὺ μᾶλλον ἀφθάρτῳ καὶ ἀπαθεῖ συζῶσα οὐκ ἀδικηθήσεται. ἀλλ' οὐδὲ τὸ σῶμα ἀδικεῖταί τι· εἰ γὰρ νῦν φθαρτὸν ἀφθάρτῳ συνὸν <ἀδικηθή>σεται. οὐ μὴν οὐδ' ἐκεῖνο φαίη τις ἂν ὡς ἀνάξιον ἔργον τοῦ θεοῦ τὸ διαλυθὲν ἀναστῆσαι σῶμα καὶ συναγαγεῖν· εἰ γὰρ τὸ χεῖρον οὐκ ἀνάξιον, τοῦτ' ἔστι τὸ φθαρτὸν ποιῆσαι σῶμα καὶ παθητόν, πολὺ μᾶλλον τὸ κρεῖττον οὐκ ἀνάξιον, ὅπερ ἐστὶν ἄφθαρτον καὶ ἀπαθές. Eἰ δὲ διὰ τῶν κατὰ φύσιν πρώτων καὶ τῶν τούτοις ἑπομένων δέδεικται τῶν ἐξητασμένων ἕκαστον, εὔδηλον ὅτι καὶ δυνατὸν καὶ βουλητὸν καὶ ἄξιον τοῦ δημιουργήσαντος ἔργον ἡ τῶν διαλυθέντων σωμάτων ἀνάστασις· διὰ γὰρ τούτων ἐδείχθη ψεῦδος τὸ τούτοις