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is there no resurrection? let us say to these things the words of Paul: Let us eat and drink, 9.265 for tomorrow we die. If there is no resurrection, but death is the end of life, take away from me accusations and reproaches, give unhindered authority to the murderer, let the adulterer openly plot against marriages, let the greedy man live luxuriously at the expense of others, let no one cut short the reviler, let the perjurer swear continuously, for death awaits the oath-keeper as well, let another lie as much as he wishes, for there is no fruit of the truth, let no one pity the poor man, for mercy is without reward. These ways of thinking create a confusion worse than the flood and cast out every sound argument, and sharpen every mad and predatory thought; for if there is no resurrection, there is no judgment, and if judgment is done away with, the fear of God is also cast out; and where fear does not discipline, there the devil dances with sin. And very fittingly for such people did David write that psalm: The fool has said in his heart: there is no God. They have become corrupt and abominable in their practices. If there is no resurrection, Lazarus and the rich man are a myth, and the dreadful chasm and the unbearable flame of fire and the burning tongue and the longed-for drop of water and the finger of the poor man. For it is clear that all these things portray the future of the resurrection; for tongue and finger are not understood as members of the incorporeal soul, but parts of the body. And let no one suppose that these things have already happened, but that it is a proclamation of what is to come; but it will be then, when the new order, having animated the dead, brings each one to account for his deeds, being a composite being as before, constituted of both soul and body. And the 9.266 God-inspired Ezekiel, the seer of great visions, to what thought, then, was he being led when he saw that great and wide-open plain full of human bones, over which he was commanded to prophesy? And flesh immediately grew around them, and the parts that had been loosed and scattered without order were joined together to one another in order and harmony. Or is it not clear, that through such words he sufficiently indicates to us the revival of this flesh? But to me those who are contentious toward this argument seem not only impious but also deranged; for resurrection and revival and new order and all such names bring the thought of the hearer to the body which is subject to corruption. Since the soul itself, examined on its own, will never be resurrected, because it neither dies, but is incorruptible and imperishable, and being immortal, it has a mortal partner in its affairs and for this reason, before the just judge at the time of reckoning, it will again inhabit its co-worker, so that with it, it may receive common punishments or honors. Rather, so that the argument may be more consistent for us, let us consider it this way: what do we say man is? The composite of both or one of them? But it is clear that the union of the two characterizes the living being; for it is not fitting to be redundant in what is indisputable and well-known.

And since this is so, let us consider also this: whether the things that men do, such as adultery, murder, theft, and whatever is related to these, or the opposite, prudence, self-control, and every action contrary to wickedness, we say are the results of the two, or do we limit the actions to the soul alone? But in this too 9.267 the truth is clear; for nowhere does the soul, separated from the body, practice theft or commit burglary, nor again does it alone give bread to the hungry or give drink to the thirsty or hasten tirelessly to the prison, in order to care for the one afflicted in prison, but in every action both are joined to one another and together accomplish what is done. How then, since these things are so, and you concede that there will be a judgment of the things done in life, do you separate the one from the other and when the deeds are common, do you limit to the soul alone the

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ἀνάστασις οὔκ ἐστιν; εἴπωμεν πρὸς ταῦτα τὰ ῥήματα Παύλου· Φάγωμεν καὶ πίωμεν, 9.265 αὔριον γὰρ ἀποθνῄσκομεν. εἰ ἀνάστασις οὔκ ἐστιν, ἀλλὰ πέρας τοῦ βίου θάνατος, ἄνελέ μοι κατηγορίας καὶ ψόγους, δὸς ἀκώλυτον τῷ ἀνδροφόνῳ τὴν ἐξουσίαν, ἄφες τὸν μοιχὸν μετὰ παρρησίας ἐπιβουλεύειν τοῖς γάμοις, τρυφάτω κατὰ τῶν ἀλλοτρίων ὁ πλεονέκτης, μηδεὶς ἐπικοπτέτω τὸν λοίδορον, ὀμνύτω συνεχῶς ὁ ἐπίορκος, μένει γὰρ θάνατος καὶ τὸν εὔορκον, ψευδέσθω ἄλλος ὅσα βούλεται, οὐδεὶς γὰρ τῆς ἀληθείας καρπός, μηδεὶς ἐλεείτω τὸν πέντητα, ἄμισθος γάρ ἐστιν ὁ ἔλεος. ταῦτα τὰ φρονήματα χείρονα ποιεῖ τοῦ κατακλυσμοῦ σύγχυσιν καὶ πάντα μὲν ἐκβάλλει σώφρονα λόγον, πᾶν δὲ νόημα μανικὸν καὶ λῃστρικὸν ἐπιθήγει· εἰ γὰρ ἀνάστασις οὔκ ἐστιν, οὐδὲ κρίσις, εἰ δὲ κρίσις ἀνῄρηται, καὶ φόβος θεοῦ συνεκβάλλεται· ὅπου δὲ φόβος οὐ σωφρονίζει, ἐκεῖ χορεύει μετὰ τῆς ἁμαρτίας ὁ διάβολος. καὶ λίαν ἁρμο δίως πρὸς τοὺς τοιούτους ὁ ∆αβὶδ ἐκεῖνον ἀνέγραψε τὸν ψαλμόν· Εἶπεν ἄφρων ἐν καρδίᾳ αὐτοῦ· οὐκ ἔστι θεός. διεφθάρησαν καὶ ἐβδελύχθησαν ἐν ἐπιτηδεύμασιν. εἰ ἀνάστασις οὐκ ἔστι, μῦθος ὁ Λάζαρος καὶ ὁ πλούσιος καὶ τὸ φρικῶδες χάσμα καὶ ἡ τοῦ πυρὸς ἄσχετος φλόγωσις καὶ ἡ διακαὴς γλῶσσα καὶ ἡ ποθουμένη σταγὼν τοῦ ὕδατος καὶ ὁ δάκτυλος τοῦ πτωχοῦ. πρόδηλον γάρ, ὅτι ταῦτα πάντα τὸ μέλλον ἐξεικονίζει τῆς ἀναστάσεως· γλῶσσα γὰρ καὶ δάκτυλος οὐ τῆς ἀσωμάτου ψυχῆς μέλη νοεῖται, ἀλλὰ μέρη τοῦ σώματος. καὶ μηδεὶς οἰέσθω ταῦτα ἤδη πεπρᾶχθαι, ἀλλὰ προαναφώνησιν εἶναι τοῦ μέλλοντος· ἔσται δὲ τότε, ὅταν ἡ μετακόσμησις ψυχώσασα τοὺς νεκροὺς πρὸς τὰς εὐθύνας ἕκαστον τῶν βεβιωμένων ἀναγάγῃ σύνθετον ὄντα καθὼς πρότερον καὶ διὰ ψυχῆς καὶ σώματος συνεστῶτα. ὁ δὲ 9.266 θεοφορούμενος Ἰεζεκιὴλ καὶ τῶν μεγάλων ὀπτασιῶν θεωρὸς πρὸς ποίαν ἄρα διάνοιαν ὁδηγούμενος ἔβλεπε τὸ μέγα καὶ ἀνηπλωμένον ἐκεῖνο πεδίον τὸ γέμον τῶν ἀνθρωπίνων ὀστέων, καθ' ὧν ἐκελεύετο προφητεύειν; καὶ σάρκες μὲν εὐθὺς ἐκείνοις περιεφύοντο, τὰ δὲ λελυμένα καὶ ἀτάκτως διερριμμένα εἰς τάξιν καὶ ἁρμονίαν ἀλλήλοις συνεκολλᾶτο. ἢ πρόδηλον, ὡς διὰ τῶν τοιούτων λόγων τὴν τῆς σαρκὸς ταύτης ἀναβίωσιν ἡμῖν ἱκανῶς ὑποδείκνυσιν; ἐμοὶ δὲ δοκοῦσιν οἱ πρὸς τοῦτον τὸν λόγον ἐριστικῶς ἔχοντες οὐ δυσσεβεῖς μόνον ἀλλὰ καὶ παραπαίοντες εἶναι· ἀνάστασις γὰρ καὶ ἀναβίωσις καὶ μετακόσμησις καὶ πάντα τὰ τοιαῦτα ὀνόματα πρὸς τὸ σῶμα τὸ τῇ φθορᾷ ὑποκείμενον τοῦ ἀκροωμένου φέρει τὴν ἔννοιαν. ὡς ἥ γε ψυχὴ αὐτὴ καθ' ἑαυτὴν ἐξεταζομένη οὔποτε ἀναστή σεται, ἐπειδὴ μήτε τελευτᾷ, ἀλλ' ἄφθαρτός ἐστι καὶ ἀνώλεθ ρος, ἀθάνατος δὲ ὑπάρχουσα θνητὸν ἔχει τὸ κοινωνὸν τῶν πραγμάτων καὶ διὰ τοῦτο παρὰ τῷ δικαίῳ κριτῇ ἐν τῷ καιρῷ τῶν εὐθυνῶν ἐνοικήσει πάλιν τῷ συνεργῷ, ἵνα μετ' ἐκείνου κοινὰς δέξηται τὰς κολάσεις ἢ τὰς τιμάς. μᾶλλον δὲ ἵνα καὶ πλέον ἡμῖν ὁ λόγος ἀκολουθότερος γένηται, οὕτω σκοπήσωμεν· τὸν ἄνθρωπον τί φαμεν; τὸ συναμφότερον ἢ τὸ ἕτερον; ἀλλὰ πρόδηλον, ὡς ἡ συζυγία τῶν δύο χαρακτηρίζει τὸ ζῷον· οὐ γὰρ προσῆκεν ἐν τοῖς ἀναμφισβητήτοις καὶ γνωρίμοις παρέλκειν.

Τούτου δὲ οὕτως ἔχοντος κἀκεῖνο προσλογισώμεθα, πότερον, ἃ πράττουσιν ἄνθρωποι οἷον μοιχείαν φόνον κλοπὴν καὶ πᾶν εἴ τι τούτοις ἐχόμενον ἢ τοὐναντίον σωφροσύνην ἐγκράτειαν καὶ πᾶσαν τὴν ἀντίθετον τῆς κακίας ἐνέργειαν, τῶν δύο φαμὲν ὑπάρχειν ἀποτελέσματα, ἢ τῇ ψυχῇ μόνῃ τὰς πράξεις περιορίζομεν; ἀλλὰ κἀν τούτῳ 9.267 πρόδηλος ἡ ἀλήθεια· οὐδαμοῦ γὰρ ἀποσχίζουσα τοῦ σώματος ἡ ψυχὴ ἢ τὴν κλοπὴν ἐπιτηδεύει ἢ τὴν τοιχωρυχίαν ἐργάζεται οὐδ' αὖ μόνη τῷ πεινῶντι ἄρτον δίδωσιν ἢ ποτίζει τὸν διψῶντα ἢ πρὸς τὸ δεσμωτήριον ἀόκνως ἐπείγεται, ἵνα θεραπεύσῃ τὸν δεσμωτηρίῳ κεκαωμένον, ἀλλ' ἐπὶ πάσης πράξεως ἀλλήλοις ἀμφότερα συνεφάπτεται καὶ συναποτελεῖ τὰ γινόμενα. πῶς τοίνυν τούτων οὕτως ἐχόντων καὶ κρίσιν τῶν βεβιωμένων ἔσεσθαι συγχωρῶν ἀποσπᾷς τοῦ ἑτέρου τὸ ἕτερον καὶ κοινῶν ὄν<των> τῶν εἰργασμένων τῇ ψυχῇ μόνῃ περιορίζεις τὸ