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is clearly shown to be false from the fact that all dying men rise again, but not all who have risen are judged. For if only the justice related to the judgment were the cause of the resurrection, it would surely be necessary for those who have neither sinned nor done right not to rise at all, that is, very young children. But from the fact that they themselves hold it right that all should rise, both the others and indeed those who died in their earliest age, the resurrection does not happen primarily on account of the judgment, but on account of the intention of the creator and the nature of the created things. And since the cause contemplated in the generation of men is sufficient even by itself to show the resurrection following by natural consequence upon the dissolved bodies, it is perhaps right to shrink from none of the things proposed, and in accordance with what has been said, also to point out the starting-points from each of the following points to those who are not able to perceive them on their own, and before all others the nature of the men who have come into being, leading to the same conception and providing equal assurance concerning the resurrection. For if the whole nature of men in common has its constitution from an immortal soul and the body joined to it at birth, and God has allotted such a generation or life and the whole existence neither to the nature of the soul by itself nor to the nature of the body separately, but to the men who come into being from these, so that, from which things they come into being and live, having lived their life, they may arrive at some one and common end, it is necessary, since the living being is altogether one from both, both suffering as many sufferings of the soul and as many of the body, and both acting and doing as many things as require the judgment of sense or of reason, that the whole train of consequences from these be referred to some one end, so that all things through all things may run together toward one harmony and the same sympathy: man's generation, man's nature, man's life, man's actions and sufferings and existence and the end befitting his nature. But if there is one harmony and sympathy of the whole living being, both of the things that spring from the soul and of those accomplished through the body, the end for all these must also be one. And the end will in truth be one, the living being being the same according to its own constitution, whose end the end is. And the living being will be precisely the same, all the same things being present from which, as parts, the living being is composed. And they will be the same according to their proper union, the dissolved things having been united again for the constitution of the living being. But the constitution of the same men by necessity shows as following the resurrection of the dead and dissolved bodies; for without this, neither could the same parts be united to each other according to nature, nor could the nature of the same men be constituted. And if both mind and reason have been given to men for the discernment of intelligible things, not only of essences but also of the goodness and wisdom and justice of the Giver, it is necessary, since those things remain for the sake of which rational judgment was given, that the judgment given for these things also itself remain. But for this to remain is impossible, unless

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περιφανῶς δείκνυται ψεῦδος ἐκ τοῦ πάντας μὲν ἀνίστασθαι τοὺς ἀποθνῄσκοντας ἀνθρώπους, μὴ πάντας δὲ κρίνεσθαι τοὺς ἀναστάντας· εἰ γὰρ μόνον τὸ κατὰ τὴν κρίσιν δίκαιον τῆς ἀναστάσεως ἦν αἴτιον, ἐχρῆν δήπου τοὺς μηδὲν ἡμαρτηκότας ἢ κατορθώσαντας μηδ' ἀνίστασθαι, τοῦτ' ἔστι τοὺς κομιδῇ νέους παῖδας· ἐξ ὧν δὲ πάντας ἀνίστασθαι τούς τε ἄλλους καὶ δὴ καὶ τοὺς κατὰ τὴν πρώτην ἡλικίαν τελευτήσαντας καὶ αὐτοὶ δικαιοῦσιν, οὐ διὰ τὴν κρίσιν ἡ ἀνάστασις γίνεται κατὰ πρῶτον λόγον, ἀλλὰ διὰ τὴν τοῦ δημιουρ- γήσαντος γνώμην καὶ τὴν τῶν δημιουργηθέντων φύσιν. Ἀρκούσης δὲ καὶ μόνης τῆς ἐπὶ τῇ γενέσει τῶν ἀνθρώπων θεωρουμένης αἰτίας δεῖξαι τὴν ἀνάστασιν κατὰ φυσικὴν ἀκολουθίαν ἑπομένην τοῖς διαλυθεῖσι σώμασιν, δίκαιον ἴσως πρὸς μηδὲν ἀποκνῆσαι τῶν προτεθέντων, ἀκολούθως δὲ τοῖς εἰρημένοις καὶ τὰς ἐξ ἑκάστου τῶν ἑπομένων ἀφορμὰς ὑποδεῖξαι τοῖς ἐξ αὑτῶν συνιδεῖν μὴ δυναμένοις καὶ πρό γε τῶν ἄλλων τὴν τῶν γενομένων ἀνθρώπων φύσιν, ἐπὶ τὴν αὐτὴν ἄγουσαν ἔννοιαν καὶ τὴν ἴσην παρέχουσαν περὶ τῆς ἀναστάσεως πίστιν. εἰ γὰρ πᾶσα κοινῶς ἡ τῶν ἀνθρώπων φύσις ἐκ ψυχῆς ἀθανάτου καὶ τοῦ κατὰ τὴν γένεσιν αὐτῇ συναρμοσθέντος σώματος ἔχει τὴν σύστασιν καὶ μήτε τῇ φύσει τῆς ψυχῆς καθ' ἑαυτὴν μήτε τῇ φύσει τοῦ σώματος χωρὶς ἀπεκλήρωσεν θεὸς τὴν τοιάνδε γένεσιν ἢ τὴν ζωὴν καὶ τὸν σύμ- παντα βίον, ἀλλὰ τοῖς ἐκ τούτων γενομένοις ἀνθρώποις, ἵν', ἐξ ὧν γίνονται καὶ ζῶσι, διαβιώσαντες εἰς ἕν τι καὶ κοινὸν καταλήξωσιν τέλος, δεῖ, πάντως ἑνὸς ὄντος ἐξ ἀμφοτέρων ζῴου τοῦ καὶ πάσχοντος ὁπόσα πάθη ψυχῆς καὶ ὁπόσα τοῦ σώματος ἐνεργοῦντός τε καὶ πράττοντος ὁπόσα τῆς αἰσθητικῆς ἢ τῆς λογικῆς δεῖται κρίσεως, πρὸς ἕν τι τέλος ἀναφέρεσθαι πάντα τὸν ἐκ τούτων εἱρμόν, ἵνα πάντα καὶ διὰ πάντων συντρέχῃ πρὸς μίαν ἁρμονίαν καὶ τὴν αὐτὴν συμπάθειαν, ἀνθρώπου γένεσις, ἀνθρώπου φύσις, ἀνθρώπου ζωή, ἀνθρώπου πράξεις καὶ πάθη καὶ βίος καὶ τὸ τῇ φύσει προσῆκον τέλος. εἰ δὲ μία τίς ἐστιν ἁρμονία τοῦ ζῴου παντὸς καὶ συμ- πάθεια, καὶ τῶν ἐκ ψυχῆς φυομένων καὶ τῶν διὰ τοῦ σώματος ἐπιτελουμένων, ἓν εἶναι δεῖ καὶ τὸ ἐπὶ πᾶσι τούτοις τέλος. ἓν δὲ τέλος ἔσται κατ' ἀλήθειαν, τοῦ αὐτοῦ ζῴου κατὰ τὴν ἑαυτοῦ σύστασιν ὄντος, οὗπέρ ἐστιν τέλος τὸ τέλος. τὸ αὐτὸ δὲ ζῷον ἔσται καθαρῶς, τῶν αὐτῶν ὄντων πάντων ἐξ ὧν ὡς μερῶν τὸ ζῷον. τὰ αὐτὰ δὲ κατὰ τὴν ἰδιάζουσαν ἕνωσιν ἔσται, τῶν διαλυθέντων πάλιν ἑνωθέν- των πρὸς τὴν τοῦ ζῴου σύστασιν. ἡ δὲ τῶν αὐτῶν ἀνθρώπων σύστασις ἐξ ἀνάγκης ἑπομένην δείκνυσιν τὴν τῶν νεκρωθέντων καὶ διαλυθέντων σωμάτων ἀνάστασιν· ταύτης γὰρ χωρὶς οὔτ' ἂν ἑνωθείη τὰ αὐτὰ μέρη κατὰ φύσιν ἀλλήλοις οὔτ' ἂν συσταίη τῶν αὐτῶν ἀνθρώπων ἡ φύσις. εἰ δὲ καὶ νοῦς καὶ λόγος δέδοται τοῖς ἀνθρώποις πρὸς διάκρισιν νοητῶν, οὐκ οὐσιῶν μόνον ἀλλὰ καὶ τῆς τοῦ δόντος ἀγαθότητος καὶ σοφίας καὶ δικαιοσύνης, ἀνάγκη, διαμενόντων ὧν ἕνεκεν ἡ λογικὴ δέδοται κρίσις, καὶ αὐτὴν διαμένειν τὴν ἐπὶ τούτοις δοθεῖσαν κρίσιν· ταύτην δὲ διαμένειν ἀδύνατον, μὴ