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he will live." For just as then, when he said, "Your brother will rise again," he did not raise the soul of Lazarus alone, but brought it back, and raised the body that was stinking and decayed; so also, having promised the general resurrection, he will restore the dissolved bodies, united again with their souls, rendering them free from death and corruption. And the divine Apostle taught this expressly: "For this corruptible 83.516 must put on incorruption." And again: "Not that we would be unclothed, but that we would be further clothed, so that what is mortal may be swallowed up by life." And again: "It is sown in corruption, it is raised in incorruption; it is sown in weakness, it is raised in power; it is sown in dishonor, it is raised in glory; it is sown a natural body, it is raised a spiritual body." And again: "For the trumpet will sound, and the dead will be raised incorruptible." He also set forth the objection of the unbelievers: "But someone will say, 'How are the dead raised? And with what kind of body do they come?'" And first he called them foolish, since they see in seeds the type of the resurrections, and are not led from there to the resurrection of bodies. For he said, "You fool, what you sow is not made alive unless it dies. And what you sow, you do not sow the body that will be, but a bare kernel, perhaps of wheat or of some other grain." "Look," he says, "at the things that happen every day." For the furrows are no different from graves. For in these, as in graves, the seeds are buried, but the Creator of all things, supplying the rain, makes them put forth roots, and leaves, and a stalk, and the awns, and the ears of grain; and while the farmers do nothing other than bury the seeds, the word of him who fashioned all things accomplishes the rest. For this is what the divine Apostle also said: "But God gives it a body as he has chosen." And lest anyone should suppose that a different body is formed, he necessarily added: "And to each seed its own body." And writing to the Philippians he cries out: "For our citizenship is in heaven, from which we also eagerly wait for the Savior, the Lord Jesus, who will transform the body of our humiliation, that it may be conformed to the body of his glory." And he called it a transformation, not a change into another form, but the change from corruption to incorruption. And to the Thessalonians, who were greatly disheartened over those who had died, offering them comfort, he presented the teaching concerning the resurrection. "For I do not want you," he says, "to be ignorant, brethren, concerning those who have fallen asleep, lest you sorrow as others who have no hope. For if we believe that Jesus died and rose again, even so God will bring with him those who sleep in Jesus." And lest anyone should suppose he said these things using his own reasonings, he added: "For this we say to you by the word of the Lord, that we who are alive and remain until the coming of the Lord will by no means precede those who have fallen asleep." And one can find countless other testimonies from him clearly proclaiming the 83.517 resurrection. And even in Jerusalem, when he was being judged as a transgressor of the law, he cried out: "Concerning the resurrection of the dead I am being judged today." And why do I speak of the apostles, who received clearer teaching about the resurrection from the Lord? For even the divine prophets continually had this hope. For we hear the most divine David saying to God: "You take away their breath, and they die, and return to their dust; you shall send forth your Spirit, and they shall be created, and you shall renew the face of the earth." We also hear the divine Isaiah crying out: "The dead shall rise, and those in the tombs shall be raised. And the thrice-blessed Ezekiel said that he himself had seen the manner of the resurrection; for having beheld a great many bones, he himself was commanded to give charge to them,

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ζήσεται." Ὥσπερ τοί νυν τηνικαῦτα εἰπών· "Ἀναστήσεται ὁ ἀδελφός σου," οὐ τὴν ψυχὴν μόνην ἀνέστησε τοῦ Λαζάρου, ἀλλὰ ταύτην μὲν ἐπανήγαγε, τὸ δὲ σῶμα δυσῶδες καὶ διαλελυμένον ἀνέστησεν· οὕτω δὴ καὶ τὴν κοινὴν ἀνάστασιν ὑποσχόμενος, τὰ διαλυθέντα σώματα συν εστῶτα πάλιν ταῖς ψυχαῖς ἀποδώσει, ἐλεύθερα θα νάτου καὶ φθορᾶς ἀποφήνας. Καὶ τοῦτο διαῤῥήδην ἐδίδαξεν ὁ θεῖος Ἀπόστολος· "∆εῖ γὰρ τὸ φθαρτὸν 83.516 τοῦτο ἐνδύσασθαι ἀφθαρσίαν." Καὶ πάλιν· "Ἐφ' ᾧ οὐ θέλομεν ἐκδύσασθαι, ἀλλ' ἐπενδύσασθαι, ἵνα κατα ποθῇ τὸ θνητὸν ὑπὸ τῆς ζωῆς." Καὶ αὖθις· "Σπείρε ται ἐν φθορᾷ, ἐγείρεται ἐν ἀφθαρσίᾳ· σπείρεται ἐν ἀσθενείᾳ, ἐγείρεται ἐν δυνάμει· σπείρεται ἐν ἀτιμίᾳ, ἐγείρεται ἐν δόξῃ· σπείρεται σῶμα ψυχικὸν, ἐγείρεται σῶμα πνευματικόν." Καὶ πάλιν· "Σαλπίσει γὰρ, καὶ οἱ νεκροὶ ἐγερθήσονται ἄφθαρτοι." Τέ θεικε δὲ τὴν τῶν ἀπιστούντων ἀντίθεσιν· "Ἀλλ' ἐρεῖ τις· Πῶς ἐγείρονται οἱ νεκροί; ποίῳ δὲ σώματι ἔρχονται; Καὶ πρῶτον μὲν ἄφρονας αὐτοὺς προσηγό ρευσεν, ὡς ὁρῶντας ἐν τοῖς σπέρμασι τὸν τῶν ἀνα στάσεων τύπον, καὶ μὴ ποδηγουμένους ἐντεῦθεν εἰς τὴν τῶν σωμάτων ἀνάστασιν. Ἄφρον, γὰρ ἔφη, σὺ ὃ σπείρεις οὐ ζωοποιεῖται ἐὰν μὴ ἀποθάνῃ, καὶ ὃ σπείρεις, οὐ τὸ σῶμα τὸ γενησόμενον σπείρεις, ἀλλὰ γυμνὸν κόκκον εἰ τύχοι σίτου, ἤ τινος τῶν λοιπῶν." Ἀπόβλεψον, φησὶν, εἰς τὰ καθ' ἡμέραν γιγνόμενα. Οὐδὲν γὰρ διενηνόχασι τῶν τάφων αἱ αὔλακες. Ἐν γὰρ ταύταις ὡς ἐν τάφοις τὰ σπέρματα καταχών νυνται, ὁ δὲ τῶν ὅλων ∆ημιουργὸς τὸν ὑετὸν χορηγῶν, καὶ ῥίζας ταῦτα φῦσαι παρασκευάζει, καὶ φύλλα, καὶ καλάμην, καὶ τοὺς ἀθέρας, καὶ τοὺς ἀστάχυς· καὶ τῶν γηπόνων οὐδὲν ἕτερον δρώντων ἢ θαπτόντων τὰ σπέρματα, ὁ τοῦ τὰ πάντα τεκτηναμένου ὄρος ἐργάζεται τὰ λοιπά. Τοῦτο γὰρ καὶ ὁ θεῖος εἶπεν Ἀπόστολος· "Ὁ δὲ Θεὸς δίδωσιν αὐτῷ σῶμα καθὼς ἠθέλησεν." Καὶ ἵνα μή τις ὑπολάβῃ ἕτερον διαπλάττεσθαι σῶμα, ἀναγκαίως προστέθεικε· "Καὶ ἑκάστῳ τῶν σπερμάτων τὸ ἴδιον σῶμα." Καὶ Φιλιππησίοις δὲ ἐπιστέλλων βοᾷ· "Ἡμῶν γὰρ τὸ πολίτευμα ἐν οὐρανοῖς ὑπάρχει, ἐξ οὗ καὶ Σωτῆρα ἀπεκδεχόμεθα Κύριον Ἰησοῦν, ὃς μετασχηματί σει τὸ σῶμα τῆς ταπεινώσεως ἡμῶν, εἰς τὸ γενέσθαι αὐτὸ σύμμορφον τῷ σώματι τῆς δόξης αὐτοῦ." Μετασχηματισμὸν δὲ κέκληκεν, οὐ τὴν εἰς ἕτερον εἶδος ἐναλλαγὴν, ἀλλὰ τὴν ἐκ φθορᾶς εἰς ἀφθαρσίαν μεταβολήν. Καὶ Θεσσαλονικεῦσι δὲ λίαν ἐπὶ τοῖς τελευτῶσιν ἀθυμοῦσι ψυχαγωγῶν, τὸν περὶ τῆς ἀνα στάσεως αὐτοῖς προσενήνοχε λόγον. "Οὐ θέλω γὰρ, φησὶν, ὑμᾶς ἀγνοεῖν, ἀδελφοὶ, περὶ τῶν κεκοι μημένων, ἵνα μὴ λυπῆσθε, ὡς καὶ οἱ λοιποὶ οἱ μὴ ἔχοντες ἐλπίδα. Εἰ γὰρ πιστεύομεν ὅτι Ἰησοῦς ἀπ έθανε καὶ ἀνέστη, οὕτως ὁ Θεὸς καὶ τοὺς κοιμηθέντας διὰ τοῦ Ἰησοῦ ἄξει σὺν αὐτῷ." Καὶ ἵνα μή τις αὐτὸν ὑπολάβῃ ταῦτα λέγειν οἰκείοις χρώμενον λο γισμοῖς, ἐπήγαγε· "Τοῦτο γὰρ ὑμῖν λέγομεν ἐν λόγῳ Κυρίου, ὅτι ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι ἐν τῇ παρουσίᾳ τοῦ Κυρίου, οὐ μὴ φθάσωμεν τοὺς κοιμηθέντας." Καὶ μυρίας δὲ ἑτέρας ἔστιν εὑ ρεῖν παρὰ τούτῳ μαρτυρίας ἐναργῶς τὴν ἀνά 83.517 στασιν κηρυττούσας. Κἂν τοῖς Ἱεροσολύμοις δὲ ὡς παραβάτης τοῦ νόμου κρινόμενος ἐβόα· "Ὑπὲρ ἀναστάσεως νεκρῶν ἐγὼ κρίνομαι σήμερον." Καὶ τί λέγω τοὺς ἀποστόλους, τοὺς σαφεστέραν παρὰ τοῦ Κυρίου περὶ τῆς ἀναστάσεως δεξαμένους διδα σκαλίαν; Καὶ γὰρ οἱ θεσπέσιοι προφῆται ταύτην ἔχοντες διετέλεσαν τὴν ἐλπίδα. Ἀκούομεν γὰρ τοῦ θειοτάτου ∆αβὶδ πρὸς τὸν Θεὸν λέγοντος· "Ἀνταν ελεῖς τὸ πνεῦμα αὐτῶν καὶ ἐκλείψουσι, καὶ εἰς τὸν χοῦν αὑτῶν ἐπιστρέψουσιν· ἐξαποστελεῖς τὸ πνεῦμά σου καὶ κτισθήσονται, καὶ ἀνακαινιεῖς τὸ πρόσωπον τῆς γῆς." Ἀκούομεν δὲ καὶ Ἡσαΐου τοῦ θεσπεσίου βοῶντος· "Ἀναστήσονται οἱ νεκροὶ, καὶ ἐγερθή σονται οἱ ἐν τοῖς μνημείοις. Ὁ δὲ τρισμακάριος Ἰεζεκιὴλ, καὶ αὐτὸν εἶπεν ἑωρακέναι τὸν τρόπον τῆς ἀναστάσεως· πάμπολλα γὰρ ὀστᾶ θεασάμενος, αὐτὸς ἐκελεύσθη παρεγγυῆσαι τούτοις,