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having bought a linen cloth and having taken him down, he wrapped him in the linen cloth, and laid him in a tomb," and the rest. Marvel, therefore, at the agreement, seeing the name of the body used harmoniously and continuously. And the all-praised Luke has related similarly, how Joseph asked for the body, and having received it, deemed it worthy of the customary rites. But the most divine John has added other things to the story. "For he says, Joseph of Arimathea, being a disciple of Jesus, but secretly for fear of the Jews, asked Pilate that he might take away the body of Jesus, and Pilate gave him permission. He came therefore and took the body of Jesus. And Nicodemus also came, who at first came to Jesus by night, bringing a mixture of myrrh and aloes, about a hundred pounds. Then they took the body of Jesus, and wrapped it in linen cloths with the spices, as is the custom of the Jews to bury. Now in the place where he was crucified there was a garden, and in the garden a new tomb, in which no one had yet been laid. There therefore, because of the Preparation of the Jews, for the tomb was nearby, they laid Jesus." See, therefore, how many times he made mention of the body, and showed how this was nailed to the cross, and this Joseph asked of Pilate, and this he took down from the wood, and this they wrapped in the linen cloths with the myrrh and aloes, then he has set down the name of the person, and said that Jesus was laid in the tomb. For this reason indeed the angel said: "Come, see where the Lord lay," calling the body by the common appellation. For so also we are accustomed to say, in this place so-and-so was buried, and we do not say, the body of so-and-so, but so-and-so. But everyone of sound mind knows that we speak of the body. For it is customary for the divine scripture to speak thus: "For, it says, Aaron died, and they buried him in Mount Hor;" and: "Samuel died, and they buried him in Armathaim," and countless such examples. The divine 214 apostle has observed this custom when making mention of the Lord's death. "For I delivered to you, he says, first of all, that which I also received, that Christ died for our sins according to the scriptures, and that he was buried, and that he has been raised on the third day according to the scriptures," and the rest. {ERAN.} In what you just read, the apostle did not make mention of a body, but of Christ, the savior of us all. Therefore, you have brought forth testimony against yourself, and have struck yourself with your own arrows. {ORTH.} You have forgotten, it seems, very quickly those long arguments which I went through, showing that often they call the body also by the names of the persons. The divine apostle has now done this very same thing, and this is easy to discern from the context. Let us examine it thus. For what reason did this admirable man write these things to the Corinthians? {ERAN.} Some deceived them, saying that there will be no resurrection of bodies. Therefore, having learned this, the teacher of the world offered them arguments concerning the resurrection of bodies. {ORTH.} And why, wanting to show the resurrection of bodies, did he bring forth the Lord's resurrection into the discussion? {ERAN.} As being sufficient to declare the resurrection of us all. {ORTH.} For what similarity does it have to the death of others, that by his resurrection he might prove the resurrection of all? {ERAN.} For this reason the only-begotten son of God became human, and suffered, and had a taste of death, that he might destroy death. Having risen, therefore, through his own resurrection he proclaims the resurrection of all men. {ORTH.} And who would believe, hearing of the resurrection of God, that the resurrection of all men will likewise be similar to this? For the dissimilarity of natures does not permit one to believe the word of the resurrection. For one is God, but the others are men; and the distance between God and men is very great; for they are mortal and subject to fate, and are compared to grass and a flower; but he is all-powerful. {ERAN.} But God, having become human, had a body

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ἀγοράσας σινδόνα καὶ καθελὼν αὐτὸν ἐνείλησεν τῇ σινδόνι, καὶ κατέθηκεν ἐν μνημείῳ," καὶ τὰ ἑξῆς. Θαύμασον τοίνυν τὴν συμφωνίαν ὁρῶν καὶ συμ φώνως καὶ συνεχῶς φερόμενον τὸ τοῦ σώματος ὄνομα. Καὶ ὁ πανεύφημος δὲ Λουκᾶς παραπλησίως ἱστόρηκεν, ὡς τὸ σῶμα ᾔτησεν ὁ Ἰωσήφ, καὶ λαβὼν τῶν νομιζομένων ἠξίωσεν. Ὁ δὲ θειότατος Ἰωάννης καὶ ἕτερα προσιστόρησεν. "Ἠρώτησε, γάρ φησι, τὸν Πιλᾶτον Ἰωσὴφ ὁ ἀπὸ Ἀριμαθίας, ὢν μαθητὴς τοῦ Ἰησοῦ, κεκρυμμένος δὲ διὰ τὸν φόβον τῶν Ἰουδαίων, ἵνα ἄρῃ τὸ σῶμα τοῦ Ἰησοῦ, καὶ ἐπέτρεψεν ὁ Πιλᾶτος. Ἦλθεν οὖν καὶ ᾖρε τὸ σῶμα τοῦ Ἰησοῦ. Ἦλθε δὲ καὶ Νικόδημος, ὁἐλθὼν πρὸς τὸν Ἰησοῦν νυκτὸς τὸ πρότερον, φέρων μίγμα σμύρνης καὶ ἀλόης λίτρας ρʹ. Ἔλαβον οὖν τὸ σῶμα τοῦ Ἰησοῦ, καὶ ἐνείλησαν αὐτὸ ὀθονίοις μετὰ τῶν ἀρωμάτων, καθὼς ἔθος ἐστὶν τοῖς Ἰουδαίοις ἐνταφιάζειν. Ἦν δὲ ἐν τῷ τόπῳ ὅπου ἐσταυρώθη κῆπος, καὶ ἐν τῷ κήπῳ μνημεῖον καινόν, ἐν ᾧ οὐδέπω οὐδεὶς ἐτέθη. Ἐκεῖ οὖν διὰ τὴν παρασκευὴν τῶν Ἰουδαίων, ὅτι ἐγγὺς ἦν τὸ μνημεῖον, ἔθηκαν τὸν Ἰησοῦν." Ὅρα τοίνυν ποσάκις τοῦ σώματος μνημονεύσας, καὶ δείξας ὡς τοῦτο τῷ σταυρῷ προσηλώθη, καὶ τοῦτο ᾔτησε τὸν Πιλᾶ τον ὁ Ἰωσήφ, καὶ τοῦτο καθεῖλεν ἀπὸ τοῦ ξύλου, καὶ τοῦτο τοῖς ὀθονίοις μετὰ τῆς σμύρνης καὶ τῆς ἀλόης ἐνείλησαν, τότε τὸ τοῦ προσώπου τέθεικεν ὄνομα, καὶ τὸν Ἰησοῦν εἴρηκεν ἐν τῷ μνημείῳ τεθῆναι. Τούτου δὴ ἕνεκα καὶ ὁ ἄγγελος ἔφη· "∆εῦτε, βλέπετε ὅπου ἔκειτο ὁ κύριος," ἀπὸ τῆς κοινῆς προσηγορίας τὸ σῶμα καλέσας. Οὕτω γὰρ καὶ ἡμεῖς λέγειν εἰώθαμεν, ἐν τῷδε τῷ τόπῳ ὁ δεῖνα ἐτάφη, καὶ οὔ φαμεν, τὸ σῶμα τοῦ δεῖνος, ἀλλὰ ὁ δεῖνα. Πᾶς δὲ σωφρονῶν οἶδεν ὡς περὶ τοῦ σώματος λέγομεν. Οὕτω δὲ λέγειν σύνηθες τῇ θείᾳ γραφῇ· "Ἀπέθανε, γάρ φησιν, Ἀαρών, καὶ ἔθαψαν αὐτὸν ἐν Ὢρ τῷ ὄρει·" καί· "Ἀπέθανε Σαμουήλ, καὶ ἔθαψαν αὐτὸν ἐν Ἀρμαθέμ," καὶ μυρία τοιαῦτα. Τοῦτο τὸ ἔθος τετήρηκεν ὁ θεῖος 214 ἀπόστολος τοῦ δεσποτικοῦ μνημονεύσας θανάτου. "Παρέδωκα, γάρ φησιν, ὑμῖν ἐν πρώτοις, ὃ καὶ παρέλαβον, ὅτι Χριστὸς ἀπέθανεν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν κατὰ τὰς γραφάς, καὶ ὅτι ἐτάφη, καὶ ὅτι ἐγή γερται τῇ τρίτῃ ἡμέρᾳ κατὰ τὰς γραφάς," καὶ τὰ ἑξῆς. {ΕΡΑΝ.} Ἐν οἷς ἀνέγνως ἀρτίως, οὐ σώματος ἐμνημόνευσεν ὁ ἀπό στολος, ἀλλὰ τοῦ πάντων ἡμῶν σωτῆρος Χριστοῦ. Κατὰ σαυτοῦ τοίνυν τὴν μαρτυρίαν παρήγαγες, καὶ σαυτὸν τοῖς σοῖς ἔβαλες βέλεσιν. {ΟΡΘ.} Ἐπελήσθης, ὡς ἔοικεν, ὅτι τάχιστα τῶν μακρῶν ἐκείνων ὧν διεξῆλθον λόγων, δεικνὺς ὅτι πολλάκις τοῖς τῶν προσώπων ὀνό μασι καὶ τὸ σῶμα προσαγορεύουσι. Ταὐτὸ δὲ τοῦτο καὶ νῦν δέδρακεν ὁ θεῖος ἀπόστολος, καὶ τοῦτο αὐτόθεν ῥᾴδιον διαγνῶναι. Σκοπήσωμεν δὲ ὡδί. Τοῦ δὴ χάριν ταῦτα γέγραφε Κορινθίοις ὁ θεσπέσιος οὗτος ἀνήρ; {ΕΡΑΝ.} Τινὲς αὐτοὺς ἐξηπάτησαν, ὡς οὐκ ἔσται σωμάτων ἀνά στασις. Τοῦτο τοίνυν μαθὼν ὁ τῆς οἰκουμένης διδάσκαλος, τοὺς περὶ τῆς τῶν σωμάτων ἀναστάσεως αὐτοῖς προσενήνοχε λόγους. {ΟΡΘ.} Καὶ τί δήποτε, δεῖξαι βουλόμενος τὴν τῶν σωμάτων ἀνά στασιν, τὴν δεσποτικὴν ἀνάστασιν εἰς μέσον παρήγαγεν; {ΕΡΑΝ.} Ὡς ἱκανὴν δηλῶσαι τὴν πάντων ἡμῶν ἀνάστασιν. {ΟΡΘ.} Τί γὰρ ἐοικὸς ἔχει τῷ θανάτῳ τῶν ἄλλων, ἵνα τῇ ἀναστάσει τεκμηριώσῃ τὴν πάντων ἀνάστασιν; {ΕΡΑΝ.} Τούτου χάριν ἐνηνθρώπησεν ὁ μονογενὴς υἱὸς τοῦ θεοῦ, καὶ πέπονθε, καὶ θανάτου πεῖραν ἔλαβεν, ἵνα καταλύσῃ τὸν θάνατον. Ἀναστὰς τοιγαροῦν διὰ τῆς οἰκείας ἀναστάσεως κηρύττει τὴν πάντων ἀνθρώπων ἀνάστασιν. {ΟΡΘ.} Καὶ τίς ἂν πιστεύσειεν ἀνάστασιν ἀκούων θεοῦ ταύτῃ παραπλησίως καὶ τὴν πάντων ἀνθρώπων ἀνάστασιν ἔσεσθαι; Οὐκ ἐᾷ γὰρ πιστεύειν τῷ λόγῳ τῆς ἀναστάσεως τῶν φύσεων τὸ ἀνόμοιον. Ὁ μὲν γὰρ θεός, οἱ δὲ ἄνθρωποι· πλεῖστον δὲ ὅσον θεοῦ καὶ ἀνθρώ πων τὸ μέσον· οἱ μὲν γὰρ θνητοὶ καὶ ἐπίκηροι, καὶ χόρτῳ καὶ ἄνθει ἀπεικασμένοι· ὁ δὲ παντοδύναμος. {ΕΡΑΝ.} Ἀλλὰ σῶμα εἶχεν ἐνανθρωπήσας ὁ θεὸς