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able to alienate the dissolution. But if it is because of the body that the soul is rational and intellectual, first, the body is more honorable than the soul that came to be because of it. Then, it will also have its intellect and reason from it, as having come to be because of it. For if without the body the soul can in no way think or reason, then thinking and reasoning will certainly come to it from the body. But if the soul possesses thinking and reasoning from the body, being unable, according to those who say so, to have these things without it, then it will not be self-subsistent at all; For how could it, which without the body does not have its defining characteristic in itself? And if it is not self-subsistent, then clearly it is not a substance. And not being a self-subsistent substance, it is an accident, inhering only in the naturally subsisting body; and after its dissolution, being in no way able to be anything; and for those who are so foolish, who have taken away the immortality of the soul, there will be nothing more than the futile labor of Epicurus and Aristotle, with whom, as is likely, these noble ones pride themselves in being aligned. And before this, these things.

And concerning what is said by them about the resurrection, what person who cares for virtue and piety, upon hearing it, will not procure for himself impassibility through passion—I mean, through indignation against them? For if, as they say, the body will be raised according to the image of the present life, qualitied unalterably by the conflicting humors, 15Β_122 and will be nourished in the fearsome presence of God after the consummation of this world, I do not think they, through these things—to speak concisely, cutting short the many things that could be said—preach anything other than eternal death and unending corruption. For if death is the corruption of bodies so constituted, and the body 0440 constituted by the influx of nourishment is always corrupting, being breathed through by the flux, on account of the natural antipathy of the humors within it, from which it is also constituted; then by the means through which they suppose the body to be constituted after the resurrection, they are proclaiming death perpetually preserved. It is necessary to believe that the body itself is raised in substance and form, but incorruptible and immortal, and to speak apostolically, spiritual instead of psychical; bearing nothing of its alterable constitutive property related to corruption, as God knows, who will transform it to an impassible and honorable state; and to inquire no further.

Seeing the many rejoicing and taking pleasure in these things. I was made deaf, and was humbled, and I kept silent from good things; judging silence to be more profitable than speech for every prudent person; and I go on my way mourning by myself, and looking gloomy; considering how much death of souls such neglected arguments, darting everywhere like sparks, will work; and there is no one who is able or willing to defend the word in its peril, because of the prevailing wickedness of the time. Wherefore I groan all the more over my separation from you, not having the all-powerful supervision of your paternal holiness, which guards me from near and rescues me from harmful things, which more frequently corrects my many slips with reason.

LETTER 8. TO THE SAME 8. The same to the same. 15Β_124 Carnal desire is wont to wither with time, departing together

with those who are separated spatially, who have their connection to one another according to it. For it has its constitution in sensation, which is in no way able to perceive things not present. But spiritual desire always has those united according to it present to one another intellectually, even if they are separated from one another bodily; not admitting circumscription by time or place. For around the mind it has the

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λύσιν ἀλλοτριῶσαι δυνάμενος. Εἰ δέ διά τό σῶμα λογική τε καί νοερά ἐστιν ἡ ψυχή, πρῶτον μέν, τιμιώτερον τῆς δι᾿ αὐτό γενομένης ψυχῆς ἔστι τό σῶμα. Ἐπειτα δέ, καί ἐξ αὐτοῦ ἕξει τό τε νοερόν καί λογικόν, ὡς δι᾿ αὐτό γενομένη. Εἰ γάρ σώματος χωρίς, οὐδαμῶς νοεῖν ἤ λογίζεσθαι δύναται ἡ ψυχή, ἐξ αὐτοῦ πάντως τό νοεῖν αὐτῇ καί λογίζεσθαι προσέσται. Εἰ δέ τό νοεῖν καί λογίζεσθαι ἐκ τοῦ σώματος κέκτηται ἡ ψυχή, ὡς αὐτοῦ χωρίς ταῦτα ἔχειν μή δυναμένη κατά τούς λέγοντας, οὐδέ αὐθυπόστατος ἔσται πάντως· Πῶς γάρ ἡ ἄνευ σώματος καθ᾿ ἑαυτήν τό χαρακτηρίζον οὐκ ἔχουσα; Εἰ δέ αὐθυπόστατος οὐκ ἔστιν, οὐδέ οὐσία ἐστί δηλονότι. Οὐσία δέ αὐθυπόστατος μή οὖσα, συμβεβηκός ἔστι, φυσικῶς μόνον ὑφισταμένῳ τῷ σώματι ἐνυπάρχουσα· μετά δέ τήν αὐτοῦ λύσιν, οὐδέν οὐδαμῶς εἶναι δυναμένη· καί οὐδέ ἔσται πλέον τοῖς τοσοῦτον ἀνοηταίνουσι, τήν ἀθανασίαν τῆς ψυχῆς ἀφῃρημένοις, τῆς Ἐπικούρου καί Ἀριστοτέλους ματαιοπονίας, οἷς, ὡς εἰκός, οἱ γεννάδαι, καί σεμνύνονται συντασσόμενοι. Καί πρίν μέν τούτου, ταῦτα.

Τοῦ δέ περί ἀναστάσεως παρ᾿ αὐτῶν λεγομένου, τίς ἀρετῆς καί εὐσεβείας ἐπιμελούμενος ἀκούων, οὐχί τό ἀπαθές ἑαυτῷ διά πάθους, τῆς κατ᾿ αὐτῶν ἀγανακτήσεως λέγω, πειριποιήσεται; Εἰ γάρ, ὡς φασι, κατά τήν εἰκόνα τῆς παρούσης ζωῆς, ἀπαραλλάκτως τοῖς μαχομένοις χυμοῖς πεποιωμένον ἀναστήσεται τό σῶμα, 15Β_122 καί τραφήσεται ἐν τῇ φοβερᾷ τοῦ Θεοῦ παρουσίᾳ μετά τήν τοῦ κόσμου τούτου συντέλειαν, οὐκ οἶμαι ἄλλο τι αὐτούς διά τούτων, ἵνα συνελών εἴπω, τά πολλά περικόψας ὅσα ῥηθῆναι ἐνδέχεται, ἤ ἀΐδιον τόν θάνατον πρεσβεύειν, καί τήν φθοράν ἀτελεύτητον. Εἰ γάρ φθορά τῶν οὕτω συνισταμένων ὑπάρχει ὁ θάνατος σωμάτων, ἀεί δέ τό 0440 δι᾿ ἐπιῤῥοῆς τροφῶν συνιστάμενον φθείρεται σῶμα, τῇ ῥοῇ διαπνεόμενον, διά τήν τῶν ἐν αὐτῷ χυμῶν, ἐξ ὧν καί συνέστηκε, φυσικήν ἀντιπάθειαν· ἀεί ἄρα, δι᾿ ὧν μετά τήν ἀνάστασιν τό σῶμα συνίστασθαι ὑποτίθενται, συντηρούμενον εἰς τό διηνεκές τόν θάνατον καταγγέλλουσι. ∆έον πιστεύειν, αὐτό μέν ἀνίστασθαι κατ᾿ οὐσίαν καί εἶδος τό σῶμα, ἄφθαρτον δέ καί ἀθάνατον, καί ἀποστολικῶς εἰπεῖν, ἀντί ψυχικοῦ πνευματικόν· τῷ μηδέν φέρειν τῆς ἀλλοιωτῆς αὐτοῦ κατά τήν φθοράν συστατικῆς ἰδότητος, ὡς οἶδεν ὁ πρός τό ἀπαθές, καί τίμιον αὐτό μετακεράσων ὁ Θεός· καί μηδέν πλέον περιεργάζεσθαι.

Τούτοις χαίροντας καί ἡδομένους ὁρῶν τούς πολλούς. Ἐκωφώθην, καί ἐταπεινώθην, καί ἐσίγησα ἐξ ἀγαθῶν· λυσιτελεστέραν τοῦ λόγου τήν σιωπήν παντί συνετῷ εἶναι κρίνας· καί κατ᾿ ἐμαυτόν πενθῶν, καί σκυθρωπάζων πορεύομαι· λογιζόμενος πόσον οἱ τοιοῦτοι λόγοι ἀμελούμενοι, πανταχοῦ σπινθήρων δίκην διᾴττοντες, ψυχῶν ἐργάσονται θάνατον· καί οὐδείς ἐστιν ὁ ἐπαμῦναι τῷ λόγῳ δυνάμενος, βουλόμενος κινδυνεύοντι, διά τήν ἐπικρατοῦσαν τοῦ καιροῦ πονηρίαν. ∆ιό καί μᾶλλον στένω, τόν ἀφ᾿ ὑμῶν χωρισμόν, τήν ἐγγύθεν φρουροῦσάν με καί ἐξαιρουμένην τῶν βλαβερῶν πανσθενῆ τῆς ὑμῶν πατρικῆς ἁγιωσύνης ἐπισκοπήν οὐκ ἔχων, συχνότερον τῷ λόγῳ τά πολλά μου ἐρείδουσαν ὀλισθήματα.

ΕΠΙΣΤΟΛΗ Η'. ΠΡΟΣ ΤΟΝ ΑΥΤΟΝ Η´. Τοῦ αὐτοῦ πρός τόν αὐτόν. 15Β_124 Ὁ κατά σάρκα πόθος χρόνῳ μαιραίνεσθαι πέφυκε, συναπιών

χωριζομένοις τοπικῶς, τοῖς κατ᾿ αὐτόν πρός ἀλλήλους ἔχουσι τήν συνάφειαν. Περί γάρ τήν αἴσθησιν ἔχειν τήν σύστασιν, τήν μηδαμῶς τῶν μή παρόντων ἀντιλαμβάνεσθαι δυναμένην. Ὁ δέ κατά πνεῦμα πόθος, ἀεί συμπαρόντας ἀλλήλοις ἔχει νοερῶς, τούς κατ᾿ αὐτόν συνημμένους, κἄν σωματικῶς ἀλλήλων χωρισθῶσι· τήν κατά χρόνον ἤ τόπον περιγραφήν οὐ δεχόμενος. Περί γάρ τόν νοῦν ἔχει τήν