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faith, and I mean the gathering together of the bodies, then he commanded the souls to enter into the bodies themselves; "and there arose," he says, "a great 88.6 assembly." Therefore, I said that God is able to make even a body come to life again without a soul, as has been shown before, but the body cannot be judged by itself. For it has a just defense against the 88.7 judgment of God. For it even says: The sin was from that soul; I was not the cause. For from when I was dissolved and it departed from me, did I commit adultery, did I fornicate, did I steal, did I worship idols, did I commit any such sins? And so, according to the argument of the contentious, the judgment of God will be ineffective. 88.8 For this reason, just as the body and the soul were one composite human being created by God, so again the just judge raises the body and puts its soul into it. And thus the judgment of God will be just, with both sharing either in the punishment for sin or in the piety through virtue † and in the reward to be given to the saints. 89.1 Thinking that these things are sufficient to present the truth of our hope, we have set forth a few things instead of many. But on account of those who say that another body is raised instead of the one that falls, we add again to our labor, wishing to benefit those who want to understand and are trying not to destroy their own 89.2 life. For may it be that we, the least and most insignificant, labor and benefit both ourselves and all, and not deny the resurrection of our flesh, in which lies the whole treasure and foundation of every sound reasoning and the hope of every good work, according to what is said, "having this 89.3 treasure in earthen vessels," and what follows. For we the weak practice self-control, we the humble practice chastity, we the powerless long to give alms, on account of the reception of what is expected, that is, the resurrection of the dead. 89.4 And so the rule is founded on faith and hope, love of God, and martyrdom for the name of God in persecutions, tortures, and other inhuman punishments among those who do not deny the resurrection of our flesh, but believe that the very thing that is sown in the 89.5 earth will be raised. For the divine scriptures have given us two clear and true testimonies, through which we can know the hope of our resurrection and not be led astray by the myths of vainglorious men who have been deceived and have written deceit for life. Therefore, so that I may not use many testimonies—for there are not a few in the New and the Old Testaments concerning our hope and resurrection—I will say this briefly: 90.1 that if what is raised were something different, as some say, the apostle would not have affirmed, saying, "For this corruptible must 90.2 put on incorruption, and this mortal must put on immortality." But since it is necessary also concerning the glory of the saints, how they are to be made bright and changed in glory after the resurrection, as it says, "it is raised in glory," for us to be established in hope, the holy scripture says, "You fool, what you sow is not made alive unless it dies. And you do not sow the body that will be, but perhaps a grain of wheat or of some other seed, and God gives it a body as he willed." 90.3 This he said concerning the glory of those who are raised in brightness. But in order to show that the grain itself receives the glory, he who also "spoke in Paul" about the resurrection said through himself in the Gospel: "Unless a grain of wheat falls into the ground and dies," he says, "it remains alone; 90.4 but if it dies, it bears many grains." So then, the apostle spoke of a grain, and the Savior himself demonstrated the same grain of the body. What then shall we say? Did not the very thing that was sown, his own body, that is, the grain, rise? Or was it something else that arose from it after three 90.5 days from the tomb? As

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πίστιν, φημὶ δὲ τὸ τὰ σώματα συναχθῆναι, τότε προσέταξε τὰς ψυχὰς εἰσελθεῖν εἰς αὐτὰ τὰ σώματα· «καὶ ἀνέστη δέ» φησί «πολλὴ 88.6 συναγωγή». δύνασθαι τοίνυν τὸν θεὸν ποιῆσαι ἔφην καὶ σῶμα δίχα ψυχῆς ἀναβιοῦν, καθὰ προδέδεικται, ἀλλ' οὐ δύναται κριθῆναι καθ' ἑαυτὸ τὸ σῶμα. ἔχει γὰρ δικαίαν ἀπολογίαν πρὸς τὴν τοῦ 88.7 θεοῦ κρίσιν. φάσκει γὰρ καὶ αὐτὸ λέγον· ἐκ τῆς ψυχῆς ἐκείνης ἦν ἡ ἁμαρτία, οὐκ ἤμην αἴτιον ἐγώ. ἐξότου γὰρ ἐλύθην καὶ ἐκείνη ἀπ' ἐμοῦ ἀπέστη, μὴ ἐμοίχευσα μὴ ἐπόρνευσα μὴ κέκλοφα μὴ εἰδωλολάτρησα μή τι τῶν τοιούτων ἀμπλακημάτων εἰργασάμην; καὶ ἔσται κατὰ τὸν τῶν φιλονείκων λόγον ἄπρακτος ἡ τοῦ θεοῦ κρίσις. 88.8 διὰ τοῦτο ὡς ἦν τὸ σῶμα καὶ ἡ ψυχὴ σύνθετος εἷς ἄνθρωπος ἐκ θεοῦ γεγενημένος, αὖθις ὁ δίκαιος κριτὴς τὸ σῶμα ἐγείρει καὶ τὴν ψυχὴν αὐτοῦ ἐν αὐτῷ δίδωσι. καὶ οὕτως δικαία γενήσεται ἡ τοῦ θεοῦ κρίσις, ἀμφοτέρων κοινωνούντων ἢ τῆς δι' ἁμαρτίας τιμωρίας ἢ τῆς δι' ἀρετὴν † θεοσεβείας καὶ τῆς μελλούσης ἀποδίδοσθαι τοῖς ἁγίοις μισθαποδοσίας. 89.1 Ταῦτα δὲ εἰς παράστασιν τῆς ἀληθείας τῆς ἡμῶν ἐλπίδος ἱκανῶς ἔχειν νομίζοντες ὀλίγα ἀντὶ πολλῶν παρεθέμεθα. διὰ δὲ τοὺς λέγοντας ἕτερον σῶμα ἀντὶ τοῦ πίπτοντος ἐγείρεσθαι, πάλιν τῷ καμάτῳ προστιθέμεθα, ὠφελῆσαι τοὺς βουλομένους συνιέναι καὶ τὴν 89.2 αὐτῶν ζωὴν ἀπολέσαι μὴ πειρωμένους βουλόμενοι. γένοιτο γὰρ κάμνειν ἡμᾶς τοὺς ἐλαχίστους καὶ μηδαμινοὺς καὶ ἑαυτοὺς καὶ πάντας ὠφελεῖσθαι καὶ μὴ ἀρνεῖσθαι ἀνάστασιν τῆς ἡμετέρας σαρκός, ἐν ᾗπερ πᾶς ὁ θησαυρὸς καὶ κρηπὶς παντὸς σώφρονος λογισμοῦ καὶ πάσης ἀγαθοεργίας ἐλπὶς διάκειται κατὰ τὸ εἰρημένον «ἔχοντες τὸν θησαυρὸν 89.3 τοῦτον ἐν ὀστρακίνοις σκεύεσι» καὶ τὰ ἑξῆς. ἐγκρατευόμεθα γὰρ οἱ ἀσθενεῖς, ἁγνεύομεν οἱ ταπεινοί, ἐλεημοσύνας ἐπιποθοῦμεν ποιεῖν οἱ ἀδύνατοι διὰ τὴν τῶν προσδοκωμένων ἀπόληψιν, τῆς τῶν νεκρῶν 89.4 ἀναστάσεως· καὶ οὕτως ὁ κανὼν τεθεμελίωται πίστεως καὶ ἐλπίδος θεοῦ ἀγάπης καὶ μαρτυρίου ὑπὲρ ὀνόματος θεοῦ ἐν διωγμοῖς βασάνων καὶ ἄλλων ἀπανθρώπων κολάσεων ἐν τοῖς μὴ ἀρνουμένοις ἀνάστασιν τῆς ἡμῶν σαρκός, ἀλλὰ πιστεύουσιν ὅτι αὐτὸ τὸ σπειρόμενον ἐν τῇ 89.5 γῇ ἐγερθήσεται. δύο γὰρ σαφεῖς καὶ ἀληθεῖς μαρτυρίας ἔδωκαν ἡμῖν αἱ θεῖαι γραφαί, δι' ὧν δυνάμεθα τὴν τῆς ἡμῶν ἀναστάσεως ἐλπίδα γνῶναι καὶ μὴ σφαλῆναι μύθοις κενοδόξων ἀνθρώπων ἀπατηθέντων καὶ τῷ βίῳ ἀπάτην γραψάντων. ἵνα οὖν μὴ πολλαῖς μαρτυρίαις χρήσωμαι οὐ γάρ εἰσιν ὀλίγαι ἐν καινῇ τε καὶ παλαιᾷ περὶ τῆς ἡμῶν ἐλπίδος καὶ ἀναστάσεως συντόμως ἐρῶ τοῦτο· 90.1 ὅτι εἰ ἄλλο ἦν τὸ ἐγειρόμενον, καθάπερ τινὲς φάσκουσιν, οὐκ ἂν ὁ ἀπόστολος διεβεβαιοῦτο λέγων «δεῖ γὰρ τὸ φθαρτὸν τοῦτο 90.2 ἐνδύσασθαι ἀφθαρσίαν καὶ τὸ θνητὸν ἐνδύσασθαι ἀθανασίαν». ἐπειδὴ δὲ δεῖ καὶ περὶ δόξης τῶν ἁγίων, ὡς μέλλουσι φαιδρύνεσθαί τε καὶ ἀλλοιοῦσθαι ἐν δόξῃ μετὰ τὴν ἀνάστασιν καθάπερ λέγει «ἐγείρεται ἐν δόξῃ», ἑδραιωθῆναι ἡμᾶς ἐν τῇ ἐλπίδι, φησὶν ἡ ἁγία γραφή «ἄφρων, σὺ ὃ σπείρεις οὐ ζωογονεῖται, ἐὰν μὴ ἀποθάνῃ· καὶ οὐκ αὐτὸ τὸ γενησόμενον σῶμα σπείρεις, ἀλλ' εἰ τύχοι κόκκον σίτου ἤ τινος τῶν ἄλλων σπερμάτων καὶ ὁ θεὸς δίδωσιν αὐτῷ σῶμα ὡς ἠθέλησε». 90.3 τοῦτο εἰς δόξαν τῶν ἐγειρομένων ἐν φαιδρότητι εἶπεν· ἵνα δὲ δείξῃ αὐτὸν τὸν κόκκον προσλαμβάνοντα τὴν δόξαν, δι' ἑαυτοῦ εἶπεν ἐν τῷ εὐαγγελίῳ ὁ καὶ «ἐν Παύλῳ λαλήσας» περὶ ἀναστάσεως· «ἐὰν μὴ πεσὼν ὁ κόκκος τοῦ σίτου εἰς τὴν γῆν ἀποθάνῃ», φησί, «μόνος μένει· 90.4 ἐὰν δὲ ἀποθάνῃ, πολλοὺς κόκκους φέρει». ἄρα γοῦν ὁ ἀπόστολος κόκκον ἔφησε καὶ ὁ σωτὴρ τὸν αὐτὸν κόκκον τοῦ σώματος δι' ἑαυτοῦ ἀπέδειξε. τί οὖν ἐροῦμεν; οὐκ αὐτὸ τὸ σπαρὲν ἴδιον αὐτοῦ σῶμα τουτέστιν ὁ κόκκος ἀνέστη; ἢ ἕτερον ἦν τὸ ἐξ αὐτοῦ μετὰ τὴν τριή90.5 μερον ἀναστὰν ἐκ τοῦ μνημείου; ὡς