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they attend to the remains of the dead? Or for what expectation 86.8 of hope are they present, let them say? But it is clear that they do not think souls are in the tombs, but in certain storehouses appointed by God for each soul, according to the merit of what they did and how they lived in life; and each placed the bodies of his neighbor with his own hands in the cases of the bodies, or rather, of the bones. And it would be foolish for this one supposition and its consequence to be held by all, as is agreed everywhere, while among the unbelievers, on the contrary, the true things are denied and the things possible with God have not been established as hopes among them. 87.1 But I think enough has been said about these things, since we have presented a few from the many 87.2 examples. But concerning those who seem to be Christians, but who follow Origen and confess the resurrection of the dead, both of our flesh and of the body of the Lord, that holy one taken from Mary, but say that this flesh is not raised, but another is given from God in its place, how should we not say that they hold a more impious and more foolish opinion than that of the Greeks and the other heresies? 87.3 For first, if another is raised in place of this one according to their account, the judgment of God is not just according to their myth, judging another flesh in place of the one that sinned, or bringing another body to the glory of the inheritance of the kingdom of heaven in place of the body that has toiled in fasts and vigils and persecutions for the name of God. 87.4 And how will the soul alone be judged according to the account of the heresies, when the body that sinned with it is not present? For such a soul will speak against the judgment of God, asserting that the sins were of the body. 87.5 For it also has the proof according to the argument of those who are moved by contentiousness and not by truth. For it can say: I did not sin, but the body. For from the time I departed from the body, I neither fornicated nor committed adultery, I did not steal, I did not murder, I did not 87.6 worship idols, nor did I do any of the evil and incurable things. And its defense will be found reasonable. And if it defends itself reasonably, what shall we say? Is the judgment of God then void? But "does God unjustly bring his wrath upon men? By no means." 88.1 But we know that "all things are possible with God," and he is able to bring a body even without a soul, and the bodies that have vanished he is able to make live again and to be moved of themselves without souls, if he wishes, just as he already accomplished such a dispensation through the most holy Ezekiel. 88.2 For he said to the holy prophet, "Say, son of man, for bone to be joined to bone and joint to joint"; and it was a marvel to see the power of God, that although the souls had not yet been put in, but the bones were dry, they not only had the power to move at the command of God, but also 88.3 the bones were filled with understanding and with no ordinary knowledge. For the bones of the feet did not, through forgetfulness, walk near the parts of the head, nor did the vertebrae of the neck, wandering around the joints of the ankles, seek their place, but each of the bones both moved and walked according to understanding and was joined to its own joint. 88.4 If, therefore, God wishes, he is able to raise even a body without a soul. For in this he showed his power, in that he first made that which was despaired of among men live again by 88.5 commanding Ezekiel. And he did not say: Say, son of man, for the spirit to come first, but after having made easy the difficult thing on account of the

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αὐτὰς προσεδρεύειν τοῖς τετελευτηκόσι λειψάνοις; ἢ ἐπὶ ποίᾳ προσ86.8 δοκίᾳ ἐλπίδος παραγίνονται, λεγέτωσαν; ἀλλὰ δῆλον ὅτι οὐ τὰς ψυχὰς νομίζουσιν εἶναι ἐν μνήμασιν, ἀλλ' ἐν ταμιείοις τισὶν ἐκ θεοῦ ἑκάστῃ ψυχῇ ἀποτεταγμένοις, κατ' ἀξίαν ὧν ἐν βίῳ ἔδρασάν τε καὶ ἐπολιτεύσαντο· τὰ δὲ σώματα ἰδίαις χερσὶν ἕκαστος τοῦ πέλας ἐν ταῖς θήκαις τῶν σωμάτων εἴτουν ὀστέων κατέθεντο. εὔηθες δ' ἂν εἴη παρὰ πᾶσιν εἶναι τὴν μίαν ὑπόληψιν τούτων καὶ ἀκολουθίαν ὡς ἐκ πανταχόθεν ὡμολόγηται, παρὰ δὲ τοῖς ἀπίστοις τοὐναντίον τὰ ἀληθινὰ ἐξαρνεῖσθαι καὶ τὰ ἐν θεῷ δυνατὰ εἰς ἐλπίδας παρ' αὐτοῖς μὴ κεκρατύνθαι. 87.1 Ἀλλὰ περὶ τούτων ἱκανὰ νομίζω εἰρῆσθαι, ἐκ τῶν πολλῶν 87.2 παραδειγμάτων ὀλίγα ἡμῶν παραθέντων. περὶ δὲ τῶν δοκούντων Χριστιανῶν εἶναι, Ὠριγένει δὲ πειθομένων καὶ τὴν μὲν τῶν νεκρῶν ἀνάστασιν ὁμολογούντων σαρκός τε τῆς ἡμετέρας καὶ σώματος τοῦ κυρίου τοῦ ἁγίου ἐκείνου τοῦ ἀπὸ Μαρίας ἀνειλημμένου, ταύτην δὲ τὴν σάρκα λεγόντων μὴ ἐγείρεσθαι, ἀλλ' ἄλλην ἀντὶ ταύτης ἐκ θεοῦ δίδοσθαι, πῶς οὐχὶ μᾶλλον τῶν ἄλλων εἴποιμεν ἀσεβεστέραν ἔχειν ὑπόληψιν καὶ εὐηθεστέραν τῆς παρ' Ἕλλησι καὶ ταῖς λοιπαῖς αἱρέσεσιν 87.3 ὑπονοίας; πρῶτον μὲν γὰρ εἰ ἄλλη ἀντὶ ταύτης ἐγείρεται κατὰ τὸν αὐτῶν λόγον, οὐ δικαία ἡ τοῦ θεοῦ κρίσις κατὰ τὸν αὐτῶν μῦθον, ἄλλην σάρκα κρίνουσα ἀντὶ τῆς ἁμαρτησάσης ἢ ἄλλο σῶμα φέρουσα εἰς δόξαν κληρονομίας βασιλείας οὐρανῶν ἀντὶ τοῦ ἐν νηστείαις καὶ ἀγρυπνίαις καὶ διωγμοῖς ὑπὲρ ὀνόματος θεοῦ κεκμηκότος 87.4 σώματος. πῶς δὲ καὶ ψυχὴ κριθήσεται μόνη κατὰ τὸν λόγον τῶν αἱρέσεων, μὴ παρόντος τοῦ συναμαρτήσαντος σώματος; ἀντείπῃ γὰρ ἡ τοιαύτη ψυχὴ τῇ τοῦ θεοῦ κρίσει, φάσκουσα τοῦ σώματος γεγε87.5 νῆσθαι τὰ ἁμαρτήματα. ἔχει γὰρ καὶ τὴν ἀπόδειξιν κατὰ τὸν τῶν φιλονεικίᾳ φερομένων λόγον καὶ μὴ ἀληθείᾳ. δύναται γὰρ λέγειν· οὐκ ἐγὼ ἥμαρτον, ἀλλὰ τὸ σῶμα. ἐξότου γὰρ ἐξῆλθον ἐκ τοῦ σώματος, οὔτε ἐπόρνευσα οὔτε ἐμοίχευσα, οὐκ ἔκλεψα οὐκ ἐφόνευσα οὐκ 87.6 εἰδωλολάτρησα οὔ τι τῶν κακῶν καὶ ἀνηκέστων εἰργασάμην. καὶ εὔλογος εὑρεθήσεται ἡ αὐτῆς ἀπολογία. εὐλόγως δὲ αὐτῆς ἀπολογουμένης τί ἐροῦμεν; ἀργὴ ἆρα ἡ τοῦ θεοῦ κρίσις; ἀλλ' «ἀδίκως ἐπιφέρει τὴν ὀργὴν ὁ θεὸς κατὰ τῶν ἀνθρώπων; μὴ γένοιτο». 88.1 Οἴδαμεν δὲ ὅτι «πάντα τῷ θεῷ δυνατά» καὶ δύναται καὶ σῶμα φέρειν ἄνευ ψυχῆς καὶ τὰ ἀφανῆ γεγονότα σώματα δύναται ποιῆσαι πάλιν ἀναβιοῦν κινεῖσθαί τε αὐτὰ ἀφ' ἑαυτῶν ἄνευ ψυχῶν, ἐὰν θέλῃ, ὡς καὶ ἤδη διὰ τοῦ ἁγιωτάτου Ἰεζεκιὴλ τὴν τοιαύτην 88.2 οἰκονομίαν ἐποίησεν. ἔλεγε γὰρ τῷ ἁγίῳ προφήτῃ «εἰπέ, υἱὲ ἀνθρώπου, συναχθῆναι ὀστοῦν πρὸς ὀστοῦν καὶ ἁρμονίαν πρὸς ἁρμονίαν»· καὶ ἦν θαυμάσαι τὴν τοῦ θεοῦ δύναμιν, ὅτι μηδέπω τῶν ψυχῶν ἐμβληθεισῶν, ἀλλὰ ξηρῶν ὄντων τῶν ὀστέων οὐ μόνον τοῦ κινεῖσθαι ἔσχον δύναμιν ἐπὶ τῆς τοῦ θεοῦ προστάξεως, ἀλλὰ καὶ 88.3 συνέσεως τὰ ὀστᾶ ἐνεπλήσθη καὶ γνώσεως οὐ τῆς τυχούσης. οὐ γὰρ τὰ πρὸς τοὺς πόδας ὀστέα ἐγγὺς τῶν μερῶν τῆς κεφαλῆς κατὰ λήθην ἐβάδιζεν οὐδὲ οἱ τοῦ τραχήλου σπόνδυλοι περὶ τὰς τῶν ἀστραγάλων ἁρμονίας πλανώμενοι τὸν τόπον ἐξήτουν, ἀλλ' ἕκαστον τῶν ὀστέων καὶ ἐκινήθη καὶ ἐβάδιζε κατὰ σύνεσιν καὶ τῇ αὐτοῦ ἁρμονίᾳ 88.4 προσετίθετο. εἰ γοῦν θέλει ὁ θεός, δύναται καὶ σῶμα ἄνευ ψυχῆς ἐγεῖραι. ἐν τούτῳ γὰρ τὸ δυνατὸν αὐτοῦ ἔδειξεν, ἐν τῷ τὸ παρὰ τοῖς ἀνθρώποις ἀπηλπισμένον ἐκεῖνο πρῶτον ποιῆσαι ἀναβιοῦν διὰ τοῦ 88.5 τῷ Ἰεζεκιὴλ προστεταχέναι. καὶ οὐκ εἶπεν· εἰπέ, υἱὲ ἀνθρώπου, πρῶτον ἐλθεῖν τὸ πνεῦμα, ἀλλὰ μετὰ τὸ ἐξευμαρίσαι τὸ δυσχερὲς διὰ τὴν