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of the nature that received it and in which it is, which endures. But what received both mind and reason is man, not soul by itself; therefore, man, being of both, must endure forever, and it is impossible for him to endure without being raised. For if there is no resurrection, the nature of men as men would not endure; and if the nature of men does not endure, in vain is the soul joined to the body's neediness and its passions, and in vain is the body bound from obtaining what it desires, yielding to and being bridled by the reins of the soul, and vain is the mind, and vain is prudence and the observance of justice or even the practice of any virtue and the establishment and ordering of laws and, in a word, everything that is good among men and for the sake of men, and rather, even the very generation and nature of men. But if vanity has been driven away from all the works of God and from the gifts given by him, the permanence of the body according to its own nature must by all means co-exist for eternity with the endlessness of the soul. Let no one be surprised if we call a life interrupted by death and corruption permanence, considering that the meaning of the term is not one, nor is the measure of permanence one, because the nature of things that endure is not one. For if each of the things that endure has its permanence according to its own nature, one would not find an equal permanence in things that are purely incorruptible and immortal, because the substances of the superior are not made equal to those that differ by degradation, nor is it right to seek that smooth and unchangeable permanence in men, since some things are immortal from the beginning and endure endlessly by the will of the maker alone, while men, on the one hand, have an unchangeable permanence in respect to the soul from birth, but in respect to the body, receive incorruptibility through a change; which is what the doctrine of the resurrection intends. Looking to this, we await the dissolution of the body as a consequence of a life with want and corruption, and after this we hope for permanence with incorruptibility, neither equating our end with the end of irrational creatures nor the permanence of men with the permanence of immortal beings, lest we unwittingly thereby equate the nature and life of men with things to which they ought not be equated. Therefore, it is not right to be troubled by this, if some unevenness is observed concerning the permanence of men, nor, because the separation of soul from body and the dissolution of its parts and particles interrupts continuous life, must one for this reason despair of the resurrection. For neither because the naturally occurring states during sleep seem to interrupt the life of consciousness

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τῆς δεξαμένης αὐτὴν καὶ τὰ ἐν οἷς ἐστι διαμενούσης φύσεως. ὁ δὲ καὶ νοῦν καὶ λόγον δεξάμενός ἐστιν ἄνθρωπος, οὐ ψυχὴ καθ' ἑαυτήν· ἄνθρωπον ἄρα δεῖ τὸν ἐξ ἀμφοτέρων ὄντα διαμένειν εἰς ἀεί, τοῦτον δὲ διαμένειν ἀδύνατον μὴ ἀνιστάμενον. ἀναστάσεως γὰρ μὴ γινομένης, οὐκ ἂν ἡ τῶν ἀνθρώπων ὡς ἀνθρώπων διαμένοι φύσις· τῆς δὲ τῶν ἀνθρώπων φύσεως μὴ διαμενούσης, μάτην μὲν ἡ ψυχὴ συνήρμοσται τῇ τοῦ σώματος ἐνδείᾳ καὶ τοῖς τούτου πάθεσιν, μάτην δὲ τὸ σῶμα πεπέδηται πρὸς τὸ τυγχάνειν ὧν ὀρέγεται, ταῖς τῆς ψυχῆς ἡνίαις ὑπεῖκον καὶ χαλιναγωγούμενον, μάταιος δὲ ὁ νοῦς, ματαία δὲ φρόνησις καὶ δικαιοσύνης παρατήρησις ἢ καὶ πάσης ἀρετῆς ἄσκησις καὶ νόμων θέσις καὶ διάταξις καὶ συνόλως εἰπεῖν πᾶν ὅτι περ ἐν ἀνθρώποις καὶ δι' ἀνθρώπους καλόν, μᾶλλον δὲ καὶ αὐτὴ τῶν ἀνθρώπων ἡ γένεσίς τε καὶ φύσις. εἰ δὲ πάντων καὶ πανταχόθεν ἀπελήλαται τῶν ἔργων τοῦ θεοῦ καὶ τῶν ὑπ' ἐκείνου διδομένων δωρεῶν τὸ μάταιον, δεῖ πάντως τῷ τῆς ψυχῆς ἀτελευτήτῳ συνδιαιωνίζειν τὴν τοῦ σώματος διαμονὴν κατὰ τὴν οἰκείαν φύσιν. Ξενιζέσθω δὲ μηδεὶς εἰ τὴν θανάτῳ καὶ φθορᾷ διακοπτομένην ζωὴν ὀνομάζομεν διαμονήν, λογιζόμενος ὡς οὐχ εἷς τοῦ προσρήμα- τος ὁ λόγος, οὐχ ἓν τῆς διαμονῆς τὸ μέτρον, ὅτι μηδὲ τῶν δια- μενόντων φύσις μία. εἴπερ γὰρ κατὰ τὴν οἰκείαν φύσιν ἕκαστον τῶν διαμενόντων ἔχει τὴν διαμονήν, οὔτ' ἐπὶ τῶν καθαρῶς ἀφθάρ- των καὶ ἀθανάτων εὕροι τις ἂν ἰσάζουσαν τὴν διαμονήν, τῷ μηδὲ τὰς οὐσίας τῶν κρειττόνων συνεξισοῦσθαι ταῖς καθ' ὑπόβασιν διαφερούσαις, οὔτ' ἐπὶ τῶν ἀνθρώπων τὴν ὁμαλὴν ἐκείνην καὶ ἀμετάβλητον ἐπιζητεῖν ἄξιον, ἅτε δὴ τῶν μὲν ἐξ ἀρχῆς γενομένων ἀθανάτων καὶ διαμενόντων μόνῃ τῇ γνώμῃ τοῦ ποιήσαντος ἀτελευτήτως, τῶν δὲ ἀνθρώπων κατὰ μὲν τὴν ψυχὴν ἀπὸ γενέσεως ἐχόντων τὴν ἀμετάβλητον διαμονήν, κατὰ δὲ τὸ σῶμα προσλαμ- βανόντων ἐκ μεταβολῆς τὴν ἀφθαρσίαν· ὅπερ ὁ τῆς ἀναστάσεως βούλεται λόγος· πρὸς ἣν ἀποβλέποντες τήν τε διάλυσιν τοῦ σώματος ὡς ἑπομένην τῇ μετ' ἐνδείας καὶ φθορᾶς ζωῇ περιμένομεν καὶ μετὰ ταύτην τὴν μετ' ἀφθαρσίας ἐλπίζομεν διαμονήν, οὔτε τῇ τῶν ἀλόγων τελευτῇ συνεξισοῦντες τὴν ἡμετέραν τελευτὴν οὔτε τῇ τῶν ἀθανάτων διαμονῇ τὴν τῶν ἀνθρώπων διαμονήν, ἵνα μὴ λάθωμεν ταύτῃ συνεξισοῦντες καὶ τὴν τῶν ἀνθρώπων φύσιν καὶ ζωὴν οἷς μὴ προσῆκεν. οὐ τοίνυν ἐπὶ τούτῳ δυσχεραίνειν ἄξιον, εἴ τις ἀνωμαλία θεωρεῖται περὶ τὴν τῶν ἀνθρώπων διαμονήν, οὐδ' ἐπειδὴ χωρισμὸς ψυχῆς ἀπὸ τοῦ σώματος μερῶν καὶ μορίων διάλυσις τὴν συνεχῆ διακόπτει ζωήν, διὰ τοῦτ' ἀπογινώσκειν χρὴ τὴν ἀνάστασιν. οὐδὲ γὰρ ἐπειδὴ τὴν κατὰ συναίσθησιν ζωὴν διακόπτειν δοκοῦσιν αἱ κατὰ τὸν ὕπνον φυσικῶς ἐγγινόμεναι