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that the bodies are to be held together to live at the resurrection, with nothing at all strange beyond the present life to appear through the resurrection, except the inability to die again; I do not know how, having willingly stopped their hearing and closed the eye of their soul to understanding all the things in Holy Scripture concerning both the soul and the resurrection of the dead declared through the prophets and apostles, and of God the Word Himself who spoke to us through the flesh, and especially the things uniquely declared to the Corinthians through the divine Paul concerning resurrection, which are so clear and distinctly heard and need no interpreter to be known; and having nature itself of existing things, which teaches no less than the divinely pronounced things, and knows how to lead even Barbarians to the knowledge of truth, putting itself forward as a very clear 0436 proof of the things sought, they are not ashamed.

For who, unless he is entirely deprived of the grace of reason, is ignorant that every nature is essentially defined by its own properties, and thereby shows both the mode of its own existence and the difference by which it is unconfusedly distinguished from other natures; so that when it is deprived of the properties that constitute its essence, it either will not exist at all, or has become that which it was not, if indeed one should endure to say that it exists at all in a relative sense upon the removal of its properties? For every subject is naturally destroyed when its natural properties are destroyed. For what, or where will be an ox, and a horse, and a lion, and such things, when the properties constitutive of each one's 15Β_118 nature do not exist? Or who, being free from madness, and not just bordering on it, would dare to say that these things exist without them? If, then, it is true that nothing that exists can be or be known without the things that naturally and properly characterize it, those who take away from the soul what is naturally inherent in its essence—that is, the rational and intelligent, by which it both always exists and is active, thinking and reasoning—manifestly take away its being as well, even if they do not say so; and according to them, it is corruptible and mortal, not having existence after the death of the body. What could be more absurd than this?

But if they suppose it to live, even in word if not in deed, being suspicious of refutation from all, it certainly also moves. For all life of created things is shown in motion. And if it moves, it certainly also acts; for all motion is manifested through activity. And if it acts, being moved naturally, it will certainly act, and not by imposition or by accident. For not in a circular or transitive manner, or, to speak concisely, corporeally, but intellectually and rationally.

And if it both lives and moves and acts intellectually and rationally, it certainly reasons and thinks and knows. But if it does not know and reason, neither does it act, nor move, nor live. For it is not possible for life to exist without innate motion; nor for natural motion to be manifest, when there is no corresponding activity.

And furthermore, the soul is rational and intelligent either through itself, or through the body. And if it is through itself, that is, it is rational and intelligent in its own essence, it is certainly also self-subsistent. But if it is self-subsistent through itself, by nature and in itself, even with a body it will be active, thinking and reasoning according to nature, and never ceasing from the intellectual powers that are naturally present to it. 15Β_120 For the things that are by nature present to anything whatsoever that exists, are inalienable as long as it is and subsists. The soul, therefore, always existing from when it came to be, and subsisting through God who so 0437 created it, also always thinks and reasons and knows, both in itself and with a body, through itself and its own nature. Therefore no argument will be found depriving the soul of the things naturally present to it, and not through the body, after this one's

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ζῇν συνέχεσθαι μέλλειν τά σώματα κατά τήν ἀνάστασιν, οὐδενός τό σύνολον ξένου παρά τήν παροῦσαν ζωήν διά τῆς ἀναστάσεως ἀναφανησομένου, πλήν τό μή δύνασθαι πάλιν ἀποθανεῖν· οὐκ οἶδ᾿ ὅπως πρός πάντα τά ἐν τῇ ἁγίᾳ Γραφῇ περί τε ψυχῆς καί ἀναστάσεως νεκρῶν διά τε προφητῶν καί ἀποστόλων, καί αὐτοῦ τοῦ διά σαρκός ὁμιλήσαντος ἡμῖν Θεοῦ Λόγου, καί μάλιστα Κορινθίοις ἰδιοτρόπως διά τοῦ θεσπεσίου Παύλου περί ἀναστάσεως διηγορευμένα, τήν τε ἀκοήν ἑκουσίως βύσαντες, καί πρός κατανόησιν τό τῆς ψυχῆς ὄμμα ἐπιμύσαντες, οὕτω τρανά ὑπάρχοντα καί ἐξάκουστα καί μηδενός τοῦ ἑρμηνεύοντος πρός τό γνωσθῆναι δεόμενα· καί τήν φύσιν αὐτήν τῶν ὄντων οὐχ ἦττον τῶν θειωδῶς ἐκπεφασμένων παιδεύουσαν ἔχοντες· ἤ καί τούς Βαρβάρους πρός γνῶσιν ἀληθείας ἐνάγειν ἐπίσταται, ἀρίδηλον ἑαυτήν 0436 προβαλλομένη τῶν ζητουμένων ἀπόδειξιν, οὐκ αἰδούμενοι.

Τίς γάρ εἴπερ μή πάντη τῆς κατά τόν λόγον ἐστέρηται χάριτος, ἀγνοεῖ, ὅτι πᾶσα φύσις οὐσιωδῶς οἰκείοις ἰδιώμασι διειλημμένη· καί ταύτῃ τόν τε τρόπον τῆς οἰκείας ὑπάρξεως, καί τήν διαφοράν καθ᾿ ἥν τῶν ἄλλων ἀμιγῶς διώρισται δεικνύουσα φύσεων· ἐπάν τῶν συνεκτικῶν τῆς οὐσίας αὐτῆς ἀπογένηται ἰδιωμάτων, ἤ οὐδ᾿ ὅλως ἔσται, ἤ ὅπερ οὐκ ἦν, γέγονεν· εἴπερ ὅλως κατά τήν ἀναίρεσιν τῶν ἰδιωμάτων εἶναι συμπεριφορικῶς αὐτήν ἀνάσχοιτο εἰπεῖν. Πέφυκε γάρ πᾶν ὑποκείμενον τοῖς φυσικοῖς ἰδιώμασι φθειρομένοις συμφθείρεσθαι. Τί γάρ, ἤ ποῦ βοῦς ἔσται, καί ἵππος , καί λέων, καί τά τοιαῦτα, τῶν συνεκτικῶν τῆς ἑκάστου 15Β_118 φύσεως ἰδιωμάτων οὐκ ὄντων; Ἤ τίς εἶναι ταῦτα ἐκείνων χωρίς εἰπεῖν θαῤῥήσοι, μανίας ὑπάρχων ἐλεύθερος, οὐ συνόρῳ. Εἰ οὖν ἀληθές, τό μηδέν δύνάσθαι τῶν ὄντων εἶναι ἤ γνωσθῆναι ἄνευ τῶν φυσικῶς καί κυρίως αὐτό χαρακτηριζόντων, οἱ τῆς ψυχῆς τό κατ' οὐσίαν αὐτῇ ἐμπεφυκός ἀφαιρούμενοι· τουτέστι, τό λογικόν τε καί νοερόν, καθό ἀεί τέ ἐστι καί ἐνεργεῖ νοοῦσα καί λογιζομένη, προδήλως καί τό εἶναι αὐτῆς, κἄν μή λέγουσι, συναφαιροῦνται· καί ἔστι κατ' αὐτούς, φθαρτή καί θνητή, τό εἶναι μετά τόν τοῦ σώματος θάνατον οὐκ ἔχουσα· οὗ τί ἀτοπώτερον;

Εἰ δέ ζῇν αὐτήν ὑποτίθενται, κἄν λόγῳ, εἰ καί μή πράγματι, τόν παρά πάντων ὑφορώμενοι ἔλεγχον, πάντως καί κινεῖται. Πᾶσα γάρ ζωή τῶν γενητῶν, ἐν κινήσει δείκνυται. Εἰ δέ κινεῖται, καί ἐνεργεῖ πάντως· πᾶσα γάρ κίνησις, δι᾿ ἐνεργείας ἐκφαίνεται. Εἰ δέ ἐνεργεῖ, φυσικῶς πάντως κινουμένη, καί οὐ θετικῶς, ἤ κατά συμβεβηκός, ἐνεργήσει. Οὐ γάρ κυκλοφορικῶς, ἤ μεταβατικώς· ἤ συνελόντα εἰπεῖν, σωματικῶς· ἀλλά νοερῶς τε καί λογικῶς.

Εἰ δέ νοερῶς τε καί λογικῶς καί ζῇ καί νινεῖται καί ἐνεργεῖ, λογίζεται πάντως καί νοεῖ καί γινώσκει. Εἰ δέ μή γινώσκει καί λογίζεται, οὐδέ ἐνεργεῖ, οὐδέ κινεῖται, οὐδέ ζῇ. Οὐ γάρ οἷόν τε εἶναι ζωήν ἄνευ τῆς ἐμφύτου κινήσεως· οὐδέ κίνησιν φυσικήν, προσφυοῦς ἐνεργείας οὐκ οὔσης, ἐμφαίνεσθαι.

Ἄλλως τε δέ, ἡ ψυχή, ἤ δι᾿ ἑαυτήν ἐστι λογική τε καί νοερά, ἤ διά τό σῶμα. Καί εἰ μέν δι᾿ ἑαυτήν, ἤτοι τήν ἑαυτῆς οὐσίαν ἐστί λογική τε καί νοερά, καί αὐθυπόστατος, πάντως ἐστίν. Εἰ δέ αὐθυπόστατος δι᾿ ἑαυτήν φύσει καί καθ᾿ ἑαυτήν, καί μετά σώματος ἐνεργήσει, νοοῦσα κατά φύσιν καί λογιζομένη, καί οὐδέποτε παυομένη τῶν φυσικῶς αὐτῇ προσουσῶν νοερῶν δυνάμεων. 15Β_120 Τά γάρ φύσει τῷ ὁπωσοῦν ὄντι προσόντα, ἕως ἐστί καί ὑφέστηκεν, ἀναφαίρετα τυγχάνει. Ἡ ψυχή οὖν ἀεί τε οὖσα, ἀφ᾿ οὖ γέγονεν, καί ὑφισταμένη διά τόν οὕτως 0437 αὐτήν δημιουργήσαντα Θεόν, ἀεί καί νοεῖ καί λογίζεται καί γινώσκει, καί καθ᾿ ἑαυτήν, καί μετά σώματος, δι᾿ ἑαυτήν καί τήν ἑαυτῆς φύσιν. Οὐδείς οὖν εὑρεθήσεται λόγος, ὁ τήν ψυχήν τῶν προσόντων αὐτῇ φυσικῶς, καί οὐ διά τό σῶμα, μετά τήν τούτου