of wickedness, you will say concerning such a one that his bones were scattered. “All my bones shall say: Lord, who is like you?” These bones speak, converse, say, perceive God, and these things are senseless, as the sons of physicians represent, sawing the bones of one who does not feel the sawing. “Therefore all my bones shall say: Lord, who is like you?” The inner man has all 22 bones. The inner man has a heart; “Hear me, you who have lost your heart.” They had this heart of the body; for that heart is not lost. But when one neglects the cultivation of the intellectual disposition, and from much idleness lays aside the faculty of thought, he has lost his heart, and it is said to such a one. “Hear me, you who have lost your heart.” “But even the hairs of your head are all numbered.” What hairs? Because of which they were spiritually Nazirites. Since you have all these things of the sensible body concerning the inner man, no longer doubt also concerning the blood that it exists homonymously with the sensible blood, as also the other members of the body, according to the inner man. That blood of a sinful soul is shed; for “The blood of your souls will be required.” It did not say, Your blood, but “The blood of your souls.” And “I will require the blood from the hand of the watchman.” What blood does God require “from the hand of the watchman” other than that which is shed from the sinner? Thus the heart of the foolish man is lost, and it is said, “Hear me, you who have lost your heart,” just as the blood 23 and the life-giving power of the soul is shed. If the soul has been understood, and has been understood according to the inner man, and it has been understood that in it is that which is “according to the image,” it is clear that Paul says well: “For it is better to depart and be with Christ.” Before the resurrection the righteous man is with Christ and in the soul itself lives with Christ. For this reason, “for it is better to depart and be with Christ.” But according to you who say that the soul lies in the tomb with the body, has not gone out from the body, is not at rest, has not come to be in the paradise of God, does not rest in the bosom of Abraham; and according to you who say such things it is not “better to depart and be with Christ”; for it is not with Christ at the same time as departing, if the soul is blood. If the soul lies in the tombs, how can it “be with Christ”? But according to me and the word of God, the soul that has departed from its labors, the soul that has departed from its sweat, released from the body, able to say, “Now you are releasing your servant, Master, in peace,” goes forth in peace and rests with Christ. Thus the soul of Abraham heard: “But you shall go to your fathers in peace, nourished in a good old age.” He goes to his fathers. What 24 fathers? Concerning whom Paul says: “For this reason I bend my knees to the Father from whom every family.” Thus according to us, “Aaron was released”; for it is also written in Ecclesiastes concerning the righteous one who has fought well, who has gone out from the bond of the body that “From the house of the prisoners he will go out to reign.” Thus I am persuaded to die for the truth, thus I despise the so-called ready death, thus bring on wild beasts, bring on crosses, bring on fire, bring on tortures. I know that as soon as I am delivered I go out from the body, I rest with Christ. For this reason let us strive, for this reason let us wrestle, let us groan being in the body, not as though we will soon be in the tombs again in the body, but as being about to be released, and changing the body to a more spiritual one; but as being about to depart and be with Christ, how do we groan who are in the body?” When Philip the bishop entered, Demetrius, another bishop, said: “Brother Origen teaches that the soul is immortal.” Origen said: “The word of Papa Demetrius has given us the beginning of another problem. He was saying that we have said that the soul is immortal. To this 25 word I will say that the soul is both immortal and not immortal. Let us first distinguish the name of death and as many things as are signified from the of the

κακίας, ἐρεῖς περὶ τοῦ τοιούτου ὅτι τὰ ὀστᾶ αὐτοῦ ἐσκορπίσθη. «Πάντα τὰ ὀστᾶ μου ἐροῦ σιν· Κύριε, τίς ὅμοιός σοι;» Ταῦτα τὰ ὀστᾶ λαλεῖ, διαλέγεται, λέγει, αἰσθάνεται τοῦ Θεοῦ, καὶ ταῦτα ἀναίσθητα ὡς ἰατρῶν παῖδες παριστᾶσιν πρίζοντες ὀστᾶ τοῦ μὴ αἰσθανομένου ἐν τῇ πρίσει. «Πάντα οὖν τὰ ὀστᾶ μου ἐροῦσιν· Κύριε, τίς ὅμοιός σοι;» Ὀστᾶ 22 πάντα ἔχει ὁ ἔσω ἄνθρωπος. Ἔχει καρδίαν ὁ ἔσω ἄνθρωπος· «Ἀκούσατέ μου οἱ ἀπολωλεκότες τὴν καρδίαν.» Ἐκεῖνοι καρδίαν εἶχον ταύτην τὴν τοῦ σώματος· οὐ γὰρ ἀπόλλυται ἐκείνη ἡ καρδία. Ὅταν δέ τις ἀμελήσῃ τῆς γεωργίας τῆς ἕξεως νοητικῆς, καὶ ἀπὸ πολλῆς ἀργίας ἀποθῆται τὸ διανοητικόν, ἀπολώλεκεν τὴν καρδίαν, καὶ λέγεται πρὸς τὸν τοιοῦτον. «Ἀκούσατέ μου οἱ ἀπολωλεκότες τὴν καρδίαν.» «Ὑμῶν δὲ καὶ αἱ τρίχες τῆς κεφαλῆς πᾶσαι ἠρι θμημέναι εἰσίν.» Ποῖαι τρίχες; ∆ι' ὃ ἦσαν πνευματικῶς ναζιραῖοι. Ἐπεὶ ἔχεις ταῦτα πάντα τοῦ αἰσθητοῦ σώματος περὶ τὸν ἔσω ἄνθρωπον, μηκέτι δίσταζε καὶ περὶ τοῦ αἵματος ὅτι ὁμωνύμως τῷ αἰσθητῷ αἵματι, ὡς καὶ τὰ ἄλλα μέλη τοῦ σώματος, ἐστὶν κατὰ τὸν ἔσω ἄνθρω πον. Ἐκεῖνο τὸ αἷμα ψυχῆς ἁμαρτωλοῦ ἐκχεῖται· καὶ γὰρ «Τὸ αἷμα τῶν ψυχῶν ὑμῶν ἐκζητηθήσεται». Οὐκ εἶπεν Τὸ αἷμα ὑμῶν, ἀλλὰ «Τὸ αἷμα τῶν ψυχῶν ὑμῶν». Καὶ «Τὸ αἷμα ἐκ χειρὸς τοῦ σκοποῦ ἐκζητήσω». Ποῖον αἷμα ἐκζητεῖ ὁ Θεὸς «ἐκ χειρὸς τοῦ σκοποῦ» ἢ ἐκεῖνο τὸ ἐκχεόμενον τοῦ ἁμαρτωλοῦ; Οὕτως ἀπόλλυ ται καρδία τοῦ ἄφρονος, καὶ λέγεται «Ἀκούσατέ μου οἱ ἀπολωλεκότες τὴν καρδίαν», ὡς ἐκχεῖται τὸ αἷμα 23 καὶ ἡ δύναμις ἡ ζωτικὴ τῆς ψυχῆς. Εἰ νενόηται ἡ ψυχή, καὶ νενόηται κατὰ τὸν ἔσω ἄνθρωπον, καὶ νενόηται ὅτι ἐν ἐκείνῃ ἐστὶν τὸ «κατ' εἰκόνα», δῆλον ὅτι καλῶς ὁ Παῦλος λέγει· «Κάλλιον γὰρ ἀναλῦσαι καὶ σὺν Χριστῷ εἶναι.» Πρὸ τῆς ἀνα στάσεως σὺν Χριστῷ ἐστιν ὁ δίκαιος καὶ ἐν αὐτῇ τῇ ψυχῇ ζῇ μετὰ Χριστοῦ. ∆ιὰ τοῦτο «κάλλιον γὰρ ἀναλῦσαι καὶ σὺν Χριστῷ εἶναι». Κατὰ δὲ ὑμᾶς τοὺς λέγοντας ὅτι ἡ ψυχὴ κεῖται ἐν τῷ μνημείῳ μετὰ τοῦ σώματος, οὐκ ἐξῆλθεν ἀπὸ τοῦ σώματος, οὐκ ἀνα παύεται, οὐ γέγονεν ἐν τῷ παραδείσῳ τοῦ Θεοῦ, οὐκ ἀναπαύεται ἐν κόλποις Ἀβραάμ· κατὰ δὲ ὑμᾶς τοὺς τὰ τοσαῦτα λέγοντας οὐ «κάλλιον ἀναλῦσαι καὶ σὺν Χριστῷ εἶναι»· οὐ γὰρ σὺν Χριστῷ ἐστιν ἅμα τῷ ἀναλῦσαι, εἰ ἡ ψυχὴ αἷμα. Εἰ ἡ ψυχὴ κεῖται ἐν τοῖς μνημείοις, πῶς δύναται «εἶναι σὺν Χριστῷ»; Κατὰ δὲ ἐμὲ καὶ τὸν λόγον τοῦ Θεοῦ, ἡ ἀναλύσασα ἀπὸ τῶν καμάτων, ἡ ἀναλύσασα ἀπὸ τῶν ἱδρώτων ψυχή, ἡ ἀπολυθεῖσα τοῦ σώματος, ἡ δυναμένη λέγειν «Νῦν ἀπολύεις τὸν δοῦλόν σου, δέσποτα, μετ' εἰρήνης», ἐξέρχεται ἐν εἰρήνῃ καὶ μετὰ Χριστοῦ ἀναπαύεται. Οὕτως ἡ ψυχὴ τοῦ Ἀβραὰμ ἤκουσεν· «Σὺ δὲ ἀπελεύσει πρὸς τοὺς πατέρας σου μετ' εἰρήνης τραφεὶς ἐν γήρει καλῷ.» Ἀπέρχεται πρὸς τοὺς πατέρας. Ποίους 24 πατέρας; Περὶ ὧν λέγει ὁ Παῦλος· «Τούτου χάριν κάμπτω μου τὰ γόνατα πρὸς τὸν Πατέρα ἐξ οὗ πᾶσα πατριά.» Οὕτω καθ' ἡμᾶς «ἀπελύθη Ἀαρών»· καὶ γὰρ ἐν τῷ Ἐκκλησιαστῇ γέγραπται περὶ τοῦ δικαίου τοῦ καλῶς ἀγωνισαμένου, τοῦ ἐξελθόντος ἀπὸ τοῦ σωματι κοῦ δεσμοῦ ὅτι «Ἐξ οἴκου τῶν δεσμίων ἐξελεύσε [τα]ι τοῦ βασιλεῦσαι». Οὕτω πείθομαι ἀποθνῄσκειν ὑπὲρ ἀληθείας, οὕτως ἑτοίμου τοῦ λεγομένου θανάτου καταφρονῶ, οὕτως φέρε θηρία, φέρε σταυρούς, φέρε πῦρ, φέρε βασάνους. Οἶδα ὅτι ἅμα τῷ ἀπαλλαγῆναι ἐξέρχομαι τοῦ σώματος, μετὰ Χριστοῦ ἀναπαύομαι. ∆ιὰ τοῦτο ἀγωνισώμεθα, διὰ τοῦτο παλαίσωμεν, στενάζωμεν ὄντες ἐν τῷ σώματι, οὐχ ὡς πάλιν ἐσό μενοι ἄρτι ἐν τοῖς μνημείοις ἐν τῷ σώματι, ἀλλ' ἀπο λυθησόμενοι μέν, μεταβαλοῦντες δὲ τὸ σῶμα ἐπὶ τὸ πνευματικώτερον· ἀναλύσοντες δὲ καὶ σὺν Χριστῷ ἐσόμενοι, πῶς στενάζομεν οἱ ὄντες ἐν τῷ σώματι;» Εἰσελθόντος Φιλίππου ἐπισκόπου, ∆ημήτριος, ἄλλος ἐπίσκοπος, εἶπεν· «∆ιδάσκει ὁ ἀδελφὸς Ὠριγένης ὅτι ἡ ψυχὴ ἀθάνατός ἐστιν.» Ὠριγένης εἶπεν· «Ὁ λόγος τοῦ πάπα ∆ημητρίου ἄλλου προβλήματος δέδωκεν ἡμῖν ἀρχήν. Ἔφασκεν ἡμᾶς εἰρηκέναι ὅτι ἀθάνατος ἡ ψυχή. Πρὸς τοῦτον τὸν 25 λόγον ἐρῶ ὅτι καὶ ἀθάνατος ἡ ψυχὴ καὶ οὐκ ἀθάνα τος ἡ ψυχή. Τὸ ὄνομα τοῦ θανάτου πρῶτον διαστείλω μεν καὶ ὅσα σημαίνεται ἐκ τῆς τοῦ