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and he asked for food, and having received it, he ate, neither consuming the food by illusion, nor fulfilling a need of the body. {ERAN.} And yet it is necessary to accept one of two things; for either being in need he partook, or not being in need he seemed to eat, but in no way partook of food. {ORTH.} He did not need food, his body having become immortal. For concerning those who are raised the Lord said: "There they neither marry nor are given in marriage, but are as angels." That he did, however, partake of the food, the apostles are witnesses. For the blessed Luke in the preface to the Acts said, that "while eating with the apostles the Lord commanded them not to depart from Jerusalem." But the most divine Peter has spoken more clearly: "We who ate and drank with him after he rose from the dead." For since eating is characteristic of those living in the present life, necessarily the Lord showed the resurrection of the flesh through eating and drinking to those who did not believe it to be true. And he did this very same thing in the case of Lazarus and in the case of Jairus' daughter. For having raised her, he commanded that she be given something to eat, and he had Lazarus dining with him, thereby showing the resurrection to be true. {ERAN.} If we should grant that the Lord truly ate, let us also grant that all men partake of food after the resurrection. {ORTH.} The things done by the Savior for the sake of a certain dispensation are not a rule and definition of nature; since he also dispensed certain other things, which will not happen at all to those who are raised. {ERAN.} What are these? {ORTH.} Will the bodies of those who are raised not become incorruptible and immortal? {ERAN.} Thus the divine Paul taught us. "For it is sown," he said, "in corruption, it is raised in incorruption. It is sown in dishonor, it is raised in glory. It is sown in weakness, it is raised in power. It is sown a natural body, it is raised a spiritual body." 148 {ORTH.} But the Lord raises the bodies of all men unharmed and unmaimed; for neither lameness nor blindness is found in those who are raised; but in his own body he left the piercings made by the nails and the wound in his side, and witnesses to this are the Lord himself and the hands of Thomas. {ERAN.} True. {ORTH.} If, therefore, after the resurrection the Master partook of food, and showed his hands and his feet to the disciples, and the piercings of the nails in them, and indeed also his side and the wound made in it from the blow, and said to them: "Handle me, and see, for a spirit does not have flesh and bones as you see that I have," then the nature of the body remained even after the resurrection, and was not changed into another substance. {ERAN.} Is it therefore also mortal and passible after the resurrection? {ORTH.} By no means, but incorruptible and impassible and immortal. {ERAN.} If it is incorruptible and impassible and immortal, it has been changed into another nature. {ORTH.} Therefore the bodies of all men will also be changed into another substance; for they will all be incorruptible and immortal; or have you not heard the apostle saying: "For this corruptible must put on incorruption, and this mortal must put on immortality?" {ERAN.} I have heard. {ORTH.} Therefore the nature remains, but its corruptibility is changed into incorruption, and its mortality into immortality. But let us consider it thus: we call a sick body and a healthy body a body alike. {ERAN.} Yes. {ORTH.} Why? {ERAN.} Because both partake of the same substance. {ORTH.} And yet we see a very great difference in them. For the one is healthy and complete and unharmed; but the other either has its eye knocked out, or its leg has been struck, or some other very grievous affliction. 149 {ERAN.} But each happens concerning the same nature, both health and sickness. {ORTH.} Therefore the body must be called substance, and sickness and health accident. {ERAN.} Certainly; for these things happen to the body, and cease to happen.

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καὶ τροφὴν ᾔτησε, καὶ λαβὼν ἔφαγεν, οὔτε φαντασίᾳ τὴν τροφὴν ἀναλίσκων, οὔτε τοῦ σώματος τὴν χρείαν πληρῶν. {ΕΡΑΝ.} Καὶ μὴν ἀνάγκη δυοῖν θάτερον δέξασθαι· ἢ γὰρ δεηθεὶς μετέλαβεν, ἢ μὴ δεόμενος ἔδοξε μὲν ἐσθίειν, ἥκιστα δὲ μετέλαβε τροφῆς. {ΟΡΘ.} Τροφῆς μὲν οὐκ ἔχρῃζεν ἀθάνατον γεγενημένον τὸ σῶμα. Περὶ γὰρ τῶν ἀνισταμένων ὁ κύριος ἔφη· "Ἐκεῖ οὔτε γαμοῦσιν, οὔτε γαμίσκονται, ἀλλ' εἰσὶν ὡς ἄγγελοι." Ὅτι μέντοι μετέλαβε τῆς τρο φῆς, μάρτυρες οἱ ἀπόστολοι. Ὁ μὲν γὰρ μακάριος Λουκᾶς ἐν τῷ προοιμίῳ τῶν Πράξεων ἔφη, ὡς "Συναλιζόμενος τοῖς ἀποστόλοις ὁ κύριος παρήγγειλεν ἀπὸ Ἱεροσολύμων μὴ χωρίζεσθαι." Ὁ δὲ θειότατος Πέτρος σαφέστερον εἴρηκεν· "Οἵτινες συνεφάγομεν καὶ συνεπίο μεν αὐτῷ μετὰ τὸ ἀναστῆναι αὐτὸν ἐκ νεκρῶν." Ἐπειδὴ γὰρ τῶν κατὰ τὸν παρόντα βίον ζώντων ἴδιον τὸ ἐσθίειν, ἀναγκαίως ὁ κύριος τῆς σαρκὸς τὴν ἀνάστασιν διὰ βρώσεως καὶ πόσεως ἔδειξε τοῖς μὴ νομίζουσιν ἀληθῆ. Ταὐτὸ δὲ τοῦτο καὶ ἐπὶ τοῦ Λαζάρου καὶ ἐπὶ τῆς Ἰαείρου πεποίηκε θυγατρός. Καὶ γὰρ ταύτην ἀναστήσας προσέταξεν αὐτῇ δοθῆναι φαγεῖν, καὶ τὸν Λάζαρον συνεστιώμενον εἶχε, ταύτῃ δεικνὺς τὴν ἀνάστασιν ἀληθῆ. {ΕΡΑΝ.} Εἰ δοίημεν ἀληθῶς βεβρωκέναι τὸν κύριον, δῶμεν καὶ πάντας ἀνθρώπους μετὰ τὴν ἀνάστασιν μεταλαμβάνειν τροφῆς. {ΟΡΘ.} Τὰ διά τινα οἰκονομίαν ὑπὸ τοῦ σωτῆρος γενόμενα οὐκ ἔστι κανὼν καὶ ὅρος τῆς φύσεως· ἐπεὶ καὶ ἄλλα τινὰ ᾠκονόμησεν, ἃ τοῖς ἀναβιώσκουσιν οὐδ' ὅλως συμβήσεται. {ΕΡΑΝ.} Τίνα ταῦτα; {ΟΡΘ.} Τῶν ἀνισταμένων τὰ σώματα οὐκ ἄφθαρτα γενήσεται καὶ ἀθάνατα; {ΕΡΑΝ.} Οὕτως ἡμᾶς ὁ θεῖος Παῦλος ἐδίδαξε. "Σπείρεται, γὰρ ἔφη, ἐν φθορᾷ, ἐγείρεται ἐν ἀφθαρσίᾳ. Σπείρεται ἐν ἀτιμίᾳ, ἐγείρεται ἐν δόξῃ. Σπείρεται ἐν ἀσθενείᾳ, ἐγείρεται ἐν δυνάμει. Σπείρεται σῶμα ψυχικόν, ἐγείρεται σῶμα πνευματικόν." 148 {ΟΡΘ.} Ἀλλ' ὁ κύριος ἄπηρα καὶ ἀλώβητα πάντων ἀνθρώπων ἐγείρει τὰ σώματα· οὔτε γὰρ χωλότης οὔτε τυφλότης ἐν τοῖς ἀνισταμένοις εὑρίσκεται· τῷ δέ γε οἰκείῳ σώματι τὰς ἐκ τῶν ἥλων γεγενημένας διατρήσεις κατέλιπε καὶ τὴν τῆς πλευρᾶς ὠτειλήν, καὶ τούτου μάρ τυρες αὐτός τε ὁ κύριος καὶ τοῦ Θωμᾶ αἱ χεῖρες. {ΕΡΑΝ.} Ἀληθές. {ΟΡΘ.} Εἰ τοίνυν μετὰ τὴν ἀνάστασιν τροφῆς μετέλαβεν ὁ δεσπότης, καὶ τὰς χεῖρας ἔδειξε καὶ τοὺς πόδας τοῖς μαθηταῖς, καὶ τὰς ἐν τού τοις διατρήσεις τῶν ἥλων, καὶ μέντοι γε καὶ τὴν πλευρὰν καὶ τὴν ἐν αὐτῇ γεγενημένην ἐκ τῆς πληγῆς ὠτειλήν, καὶ ἔφη πρὸς αὐτούς· "Ψηλαφήσατέ με, καὶ ἴδετε, ὅτι πνεῦμα σάρκα καὶ ὀστέα οὐκ ἔχει, καθὼς ἐμὲ θεωρεῖτε ἔχοντα," μεμένηκεν ἄρα καὶ μετὰ τὴν ἀνάστασιν ἡ τοῦ σώματος φύσις, καὶ εἰς ἑτέραν οὐσίαν οὐ μετεβλήθη. {ΕΡΑΝ.} Οὐκοῦν καὶ θνητόν ἐστι καὶ παθητὸν μετὰ τὴν ἀνάστασιν; {ΟΡΘ.} Οὐδαμῶς, ἀλλ' ἄφθαρτον καὶ ἀπαθὲς καὶ ἀθάνατον. {ΕΡΑΝ.} Εἰ ἄφθαρτόν ἐστι καὶ ἀπαθὲς καὶ ἀθάνατον, εἰς ἑτέραν μεταβέβληται φύσιν. {ΟΡΘ.} Τοιγαροῦν καὶ τὰ πάντων ἀνθρώπων σώματα εἰς ἑτέραν οὐσίαν μεταβληθήσεται· ἄφθαρτα γὰρ ἅπαντα καὶ ἀθάνατα ἔσται· ἢ οὐκ ἀκήκοας τοῦ ἀποστόλου λέγοντος· "∆εῖ γὰρ τὸ φθαρτὸν τοῦτο ἐνδύσασθαι ἀφθαρσίαν, καὶ τὸ θνητὸν τοῦτο ἐνδύσασθαι ἀθανασίαν;" {ΕΡΑΝ.} Ἀκήκοα. {ΟΡΘ.} Οὐκοῦν μένει μὲν ἡ φύσις, μεταβάλλεται δὲ αὐτῆς τὸ φθαρ τὸν εἰς ἀφθαρσίαν, καὶ τὸ θνητὸν εἰς ἀθανασίαν. Σκοπήσωμεν δὲ οὑτωσί· τὸ ἀσθενοῦν σῶμα καὶ τὸ ὑγιαῖνον σῶμα καλοῦμεν ὁμοίως. {ΕΡΑΝ.} Ναιχί. {ΟΡΘ.} ∆ιατί; {ΕΡΑΝ.} Ἐπειδὴ μετέχει τῆς αὐτῆς οὐσίας τὰ ἀμφότερα. {ΟΡΘ.} Καὶ μὴν πλείστην ἐν αὐτοῖς ὁρῶμεν διαφοράν. Τὸ μὲν γάρ ἐστιν ὑγιές τε καὶ ἄρτιον καὶ ἀπήμαντον· τὸ δὲ ἢ τὸν ὀφθαλμὸν ἐκκεκομμένον, ἢ τὸ σκέλος ἔχει πεπληγμένον, ἢ ἄλλο τι πάθος παγ χάλεπον. 149 {ΕΡΑΝ.} Ἀλλὰ περὶ τὴν αὐτὴν φύσιν ἑκάτερον γίνεται, καὶ ἡ ὑγεία καὶ ἡ ἀσθένεια. {ΟΡΘ.} Οὐκοῦν τὸ σῶμα οὐσίαν κλητέον, καὶ τὴν νόσον καὶ τὴν ὑγείαν συμβεβηκός. {ΕΡΑΝ.} Πάνυγε· συμβαίνει γὰρ τῷ σώματι ταῦτά γε, καὶ ἀποσυμ βαίνει.