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Of the Manichaeans, Discourse 1. -How then, you say, will the body be resurrected? If flesh and blood cannot inherit the kingdom of God, therefore, they say, there is no resurrection of the dead. They pay no attention to what was said above at greater length, but 96.488 like certain ones in persistence of most unjust matters, they choose what is dear to themselves for the suspicion of their own impiety, not what is just. It is not a passionate flesh that is raised, says the Apostle, nor does a dense body live again with its passions. Therefore he adds a clear interpretation of the difficulty: Behold, I tell you a mystery: we shall not all sleep, but we shall all be changed. So that we who are to be saved will have a change to some better state of bodies. And there will be a body given to us from the change, but no longer flesh and blood intertwined with weakness. For not everything that is a body is necessarily also flesh. The sun, for instance, and the moon, and the whole heavenly chorus, are indeed bodies in general, but in no way flesh. The resurrected body will take on such a form that the souls of the saints will henceforth dwell with a body, no longer in need of carnal nourishment, no longer subject to pleasures, and griefs, and pains, but very much in harmony with the soul, in no way ever resisting the divine worship, since the struggles have ceased, and it has withdrawn to the rest of the soul by the decree of God. And in addition to these things he clarifies the whole argument, and explains the manner of the resurrection, saying that This corruptible must put on incorruption, and this mortal must put on immortality. It would be true: Corruption does not inherit incorruption. For if anyone were to say this, that the flesh will rise again and live with its innate passions, suffering and doing the same things together with the soul, it would be an irrational thing without good hope. But if this very thing receives a change of a better and blessed state, which he indicates demonstratively, saying: For this corruptible must put on incorruption, and this mortal must put on immortality; the requital of the instrument that labored with the soul is just, and not harmful and still laborious for it. But in the blessed state the souls of those who are saved will be, having received back their connatural body, yet not heavy, and earthy, and full of carnal desire, as at the beginning, when it was fitting for them to be approved in the contest of virtue. For it would be an injustice if the body that toiled with the soul in this life did not receive a share in its enjoyment of the rewards. Of Antipater of Bostra, from the treatise against the blasphemies of the ill-named Origen, in chapter 15. -The laws of nature, and those of teaching, have handed down that we recognize and distinguish the distinction of all visible things from their shapes or colors. Whence, hearing of certain things that are seen in substance and are accurately known, we immediately form them in our mind even when they are not present, 96.489 and then, forming a shape and an appearance, we recognize what was signified, and again, seeing the shape, we know and distinguish what was seen, from the shape alone; that we truly and unerringly perceive this, even if it happens to be by writing or by molding, we know from the shape what we shall call it; thus, having heard "sun", we know both the shape and the energy; and heaven likewise, and any of the animals, or plants, or seeds, we distinguish both by shape and by color. Thus from their shapes we distinguish every figure, and we would never, upon hearing "triangle," understand "square," since then we would not understand "triangle"; nor do we call alpha "beta," or anything else; since it would not be alpha. And this universal rule among humans is unshakable: as long as something remains in its own shape, it is said to be that which is signified. But if the shape, and especially with its energy, should change, it would no longer be that which it is called, but something other than that. So also with man, he is properly called "man" so long as he remains within the proper limits of his shape; but if the shape which he received from the beginning changes, he will be called something else, not properly "man".

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Μανιχαίων λόγου αʹ. -Πῶς οὖν, φῆς, ἀναστήσεται τὸ σῶμα; Εἰ σὰρξ καὶ αἷμα βασιλείαν Θεοῦ κληρονομῆσαι οὐ δύνανται, οὐ τοίνυν ἐστὶ, φασὶν, νεκρῶν ἀνάστασις. Οὔτε τοῖς ἀνωτέρω διὰ πλειόνων λεχθεῖσι τὸν νοῦν οὐ παρέχουσιν, ἀλλ' 96.488 ὥσπερ τινὲς ἐν διαμοναῖς πραγμάτων ἀδικωτάτων, τὸ ἑαυτοῖς προσφιλὲς εἰς τὴν ὑπόνοιαν τῆς σφετέρας ἀσεβείας, οὐ τὸ δίκαιον αἱροῦνται. Οὐκ ἔστι σὰρξ ἐμπαθὴς ἀνισταμένη, φησὶν ὁ Ἀπόστολος, οὐδὲ παχὺ σῶμα αὖθις μετὰ τῶν παθῶν πολιτεύεται. ∆ιὸ ἐπάγει σαφῆ ἑρμηνείαν τῆς ἐπαπορήσεως· Ἰδοὺ μυστήριον ὑμῖν λέγω· πάντες μὲν οὐ κοιμηθησόμεθα, πάντες δὲ ἀλλαγησόμεθα. Ὥστε μεταβολὴν ἕξομεν οἱ σωθησόμενοι ἐπί τινα κρείττονα σωμάτων κατάστασιν. Καὶ σῶμα μὲν ἔσται τὸ ἐκ μεταβολῆς διδόμενον ἡμῖν, οὐκέτι δὲ σὰρξ καὶ αἷμα ἀσθενείᾳ συμπεπλεγμένα. Οὐ γὰρ εἴ τι σῶμα, πάντως καὶ σάρξ. Ἥλιος γοῦν, καὶ σελήνη, καὶ πᾶς ὁ οὐράνιος, χορὸς, σῶμα μὲν καθόλου τυγχάνει, σὰρξ δὲ οὐδαμῶς. Τοιαύτην τινὰ ἰδέαν λήψεται τὸ ἀνιστάμενον σῶμα, ὥστε τὰς τῶν ἁγίων ψυχὰς συνοικήσειν σώματι λοιπὸν, οὐκέτι γε τροφῆς δεομένῳ σαρκικῆς, οὐκέτι δὲ ἡδοναῖς τε, καὶ λύπαις, καὶ ἀλγηδόσι περιπίπτοντι, ἀλλ' εὖ μάλα ὁμοδόξῳ τῇ ψυχῇ προσάπαν τὴν ἔνθεον λατρείαν μηδέποτε ἀνατείνοντι, πεπαυμένων τῶν ἀγωνισμάτων, καὶ πρὸς ἀνάπαυλαν τῆς ψυχῆς ἀνακεχωρηκυίας δόγματι Θεοῦ. Ἐπὶ δὲ τούτοις σαφηνίζει ἅπαντα τὸν λόγον, καὶ τὸν τρόπον τῆς ἀναστάσεως ἐξηγεῖται λέγων, ὅτι ∆εῖ τὸ φθαρτὸν τοῦτο ἐνδύσασθαι ἀφθαρσίαν, καὶ τὸ θνητὸν τοῦτο ἐνδύσασθαι ἀθανασίαν. Ἀληθὲς ἂν εἴη τό· Ἡ φθορὰ τὴν ἀφθαρσίαν οὐ κληρονομεῖ. Εἰ μὲν γάρ τις τοῦτο ἔλεγεν, ὅτι ἡ σὰρξ ἅμα τοῖς ἐμφύτοις πάθεσιν αὖθις ἀναστᾶσα ζήσεται, τὰ αὐτὰ πάσχουσά τε, καὶ δρῶσα ἅμα τῇ ψυχῇ, ἦν ἂν ἄλογος οὐκ ἔχουσα ἀγαθὴν ἐλπίδα. Εἰ δὲ μεταβολὴν αὐτὸ δὴ τοῦτο λαμβάνει κρείττονος καὶ μακαρίας ἕξεως, ὅπερ δεικτικῶς σημαίνει, φάσκων· ∆εῖ γὰρ τὸ φθαρτὸν τοῦτο ἐνδύσασθαι ἀφθαρσίαν, καὶ τὸ θνητὸν τοῦτο ἐνδύσασθαι ἀθανασίαν· δικαία μὲν τοῦ συγκαμόντος ἐργαλείου τῇ ψυχῇ ἡ ἀπόδοσις, οὐκ ἐπιζήμιος δὲ καὶ ἔτι ἐπίπονος ταύτῃ. Ἀλλ' ἐν τῷ μακαρίῳ ταύτας ἔσεσθαι τῶν σωζομένων τὰς ψυχὰς, ἀπειληφυίας μὲν τὸ σύμφυτον αὐταῖς σῶμα, οὐ μέντοι βαρὺ, καὶ γεῶδες, καὶ σαρκικῆς ἐπιθυμίας γέμον, καθάπερ τὴν ἀρχὴν, ὅτε δὴ προσῆκον ἦν τῷ ἀγῶνι τῆς ἀρετῆς ἐνευδοκιμῆσαι ταύταις. Ἀδικία γὰρ, εἰ μὴ τὸ συμπονῆσαν τῇ ψυχῇ σῶμα κατὰ τήνδε τὴν πολιτείαν, ἀποδῴη συναπόλαυσιν αὐτῇ τῶν ἐπάθλων. Ἀντιπάτρου Βόστρων, ἐκ τῆς κατὰ τῶν βλασφημιῶν τοῦ δυσωνύμου Ὠριγένους πραγματείας ἐν κεφαλ. ιεʹ. -Τὴν τῶν ὁρωμένων ἁπάντων διάκρισιν, ἀπὸ σχημάτων ἢ χρωμάτων ἐπιγινώσκειν καὶ διακρίνειν οἱ τῆς φύσεως, οἵ τε τῆς διδασκαλίας παραδεδώκασι νόμοι. Ὅθεν ἀκούοντές τινων ἐν ὑποστάσει θεωρουμένων, καὶ ἀκριβῶς γινωσκομένων, εὐθὺς ἀναπλάττομεν τῇ διανοίᾳ καὶ μὴ παρόντα, 96.489 καὶ τότε σχῆμα, καὶ εἶδος τυπούμενοι, ἐπιγινώσκομεν τὸ σημανθὲν, καὶ πάλιν ὁρῶντες τὸ σχῆμα, γνωρίζομεν καὶ διακρίνομεν τί τὸ ὁραθὲν, ἐκ μόνου τοῦ σχήματος· ὅτι ἀληθῶς τοῦτο καὶ ἀπλανῶς θεωροῦμεν, κἂν ἢ γραφῇ, ἢ πλάσει τυγχάνῃ, ἐκ τοῦ σχήματος γινώσκομεν, ὅπερ καλέσομεν· οὕτως ἀκούσαντες ἥλιον, γινώσκομεν, καὶ τὸ σχῆμα, καὶ τὴν ἐνέργειαν· καὶ οὐρανὸν δὲ ὁμοίως, καί τι τῶν ζώων, ἢ φυτῶν, ἢ σπερμάτων, ἔκ τε σχήματος, ἔκ τε χρώματος διαγινώσκομεν. Οὕτως ἐκ τῶν σχημάτων πᾶσαν γραμμὴν διακρίνομεν, καὶ οὐκ ἄν ποτε ἀκούσαντες τρίγωνον, τετράγωνον ἔγνωμεν, ἐπεὶ οὐκ ἂν τρίγωνον ἔγνωμεν· οὐδὲ τὸ ἄλφα, βῆτα ὀνομάζομεν, ἢ ἕτερόν τι· ἐπεὶ οὐκ ἂν εἴη ἄλφα. Καὶ οὗτος καθόλου κανὼν παρὰ ἀνθρώποις ἀσάλευτος, μέχρις οὗ ἐν τῷ ἰδίῳ σχήματι μένει τι, ἐκεῖνο εἶναι λέγεται, ὅπερ σημαίνεται. Εἰ δὲ τὸ σχῆμα, καὶ μάλιστα μετὰ τῆς ἐνεργείας, ἀμείψει, οὐκ ἔτι ἂν εἴη ἐκεῖνο ὃ λέγεται, ἀλλ' ἕτερον παρ' ἐκεῖνο. Οὕτω ποῦ καὶ ὁ ἄνθρωπος, μέχρι τότε ἄνθρωπος λέγεται κυρίως, ἕως ἐν τοῖς ἰδίοις ὅροις τοῦ σχήματος μένει· εἰ δὲ τὸ σχῆμα ὅπερ ἐξ ἀρχῆς εἴληφε, μεταβάλλει, ἄλλοτι, οὐκ ἄνθρωπος κυρίως λεχθήσεται.