Epiphanius of Salamis, Anchoratus

the angels say, "He is risen, he is not here" and as he says to Mary, "Do not touch me, for I have not yet ascended to my Father" and as he shows his hands and his 90.6 side to Thomas, saying, "Do not be unbelieving, but believing." For it is of unbelievers to say he did not rise at all, or it is of the wickedly unbelieving to say, that which was and slept did not itself rise, but it is of believers to say that the body itself rose and from that same body which he raised, our body was established in the hope of truth. 91.1 For this reason he also left the marks of the nails, not erasing them, nor the mark of the spear, even though he entered through closed doors. For his carnal body rose spiritual, but not other than what it was, but the very same thing, united with divinity, 91.2 adorned with the subtlety of spirit. For if there were not a subtlety of spirit, what kind of opening would receive a bulky body? But that he might show that this corruptible of ours puts on incorruption in truth, for even if it is mortal, it puts on immortality, he entered through closed doors, that he might show the dense to be subtle and the mortal immortal and the 91.3 corruptible incorruptible; but that he might refute all who disbelieve in our salvation, I mean the resurrection, he who changed the body to subtlety and blended the flesh into spirit after the resurrection did not erase the scars of the nails nor the mark of the 91.4 spear, but he showed that the very thing that suffered on the cross, that what rose was not something else, nor did something different grow from it, but the very thing that suffered, now impassible, and the very grain that fell, now risen, and having risen, 91.5 incorruptible. And lest we think again that some part of it was raised, * the whole of it did not see corruption, for he says, "You will not allow your Holy One to see corruption," but the whole of it rose, for he says, 91.6 "He is risen, he is not here." And if he was raised and is not here, he truly rose; and the scriptures are not mistaken, being our life. And so that the deceived might not find an excuse, he showed bones and flesh to Thomas and said to his disciples, "See me, that it is I. For a spirit does not have bones and flesh, as you see me having." 92.1 But if someone arguing sophistically should say: But the body of our Savior was exceptional because it was conceived from Mary alone and without the seed of a man, was then the body of Adam also different from ours, because he was taken from the earth alone without the seed of a man? But 92.2 no one can say this or prove it. But if someone again arguing sophistically should say: Only the whole body of Christ rose, but ours does not rise itself, but another in its place, how then does he say, "Christ has risen, the firstfruits of those who have fallen asleep?" The body itself is one and 92.3 * the firstfruits of those who are raised. But how Christ became the firstfruits of those who have fallen asleep, let them learn and not turn again to another error 92.4 and suppose the other scriptures to be false. For before him he raised Lazarus and the son of the widow in Nain, and Elijah raised a dead person, and Elisha also raised two dead people, one while he was still 92.5 living and one after he was buried. But those, having risen, died again, and they await the one and universal resurrection; but Christ is "the firstfruits of those who have fallen asleep," because having risen "he no longer dies, death 92.6 no longer has dominion over him," according to what is written. For he died once, having endured the passion on our behalf for our passions; once he tasted death, "even death on a cross," the Word willingly 92.7 coming to death for us, that by death he might put death to death; the Word becoming flesh, not suffering in his divinity, but co-suffering with his humanity in impassibility, the passion being reckoned to him while he remained in impassibility; death being reckoned to him while he remained

οἱ ἄγγελοι λέγουσιν· «ἀνέστη, οὐκ ἔστιν ὧδε» καὶ ὥς φησι τῇ Μαρίᾳ «μή μου ἅπτου· οὔπω γὰρ ἀναβέβηκα πρὸς τὸν πατέρα μου» καὶ ὡς δείκνυσι τὰς χεῖρας καὶ τὴν 90.6 πλευρὰν τῷ Θωμᾷ λέγων «μὴ γίνου ἄπιστος ἀλλὰ πιστός». ἀπίστων γάρ ἐστι τὸ εἰπεῖν ὅλως οὐκ ἀνέστη, ἢ καὶ κακοπίστων ἐστὶ τὸ εἰπεῖν, οὐκ αὐτὸ τὸ ὂν καὶ κοιμηθὲν ἀνέστη, πιστῶν δέ ἐστι τὸ εἰπεῖν ὅτι αὐτὸ τὸ σῶμα ἀνέστη καὶ ἀπὸ τοῦ αὐτοῦ σώματος οὗ ἤγειρε τὸ ἡμῶν εἰς ἐλπίδα ἀληθείας κατέστη. 91.1 Εἰς τοῦτο γὰρ καὶ τοὺς τύπους εἴασε τῶν ἥλων, μὴ ἀπαλείψας αὐτοὺς μηδὲ τὸν τύπον τῆς λόγχης, καίτοι γε εἰσελθὼν θυρῶν κεκλεισμένων. τὸ γὰρ σαρκικὸν αὐτοῦ πνευματικὸν ἀνέστη, ἀλλ' οὐκ ἄλλο παρὰ τὸ ὄν, ἀλλ' αὐτὸ τὸ ὄν, εἰς θεότητα συνενωθέν, εἰς 91.2 λεπτότητα πνεύματος κοσμηθέν. εἰ μὴ γὰρ ἦν λεπτότης πνεύματος, ποία τις ὀπὴ ἐδέχετο σῶμα ὀγκηρόν; ἀλλ' ἵνα δείξῃ ὅτι αὐτὸ τὸ φθαρτὸν ἡμῶν ἐνδύεται ἀφθαρσίαν ἐν ἀληθείᾳ εἰ γὰρ καὶ θνητόν ἐστιν, ἀθανασίαν ἐνδύεται, εἰσῆλθε μὲν θυρῶν κεκλεισμένων, ἵνα δείξῃ τὸ παχυμερὲς λεπτομερὲς καὶ τὸ θνητὸν ἀθάνατον καὶ τὸ 91.3 φθαρτὸν ἄφθαρτον· ἵνα δὲ πάντας ἐλέγξῃ τοὺς ἀπιστοῦντας εἰς τὴν ἡμῶν σωτηρίαν, φημὶ δὲ τὴν ἀνάστασιν, ὁ εἰς λεπτότητα μεταβάλλων τὸ σῶμα καὶ εἰς πνεῦμα συγκεράσας τὴν σάρκα μετὰ τὴν ἀνάστασιν οὐκ ἀπήλειψε τὰς οὐλὰς τῶν ἥλων οὐδὲ τὸν τύπον τῆς 91.4 λόγχης, ἀλλ' ἔδειξεν αὐτὸ τὸ ἐπὶ τοῦ σταυροῦ πεπονθὸς ὅτι οὐκ ἄλλο ἦν τὸ ἀναστὰν οὐδὲ ἀπ' αὐτοῦ ἕτερον φυέν, ἀλλ' αὐτὸ τὸ πεπονθὸς ἀπαθὲς καὶ αὐτὸς ὁ πεσὼν κόκκος ἀναστάς, ἀναστὰς δὲ 91.5 ἄφθαρτος. καὶ ἵνα πάλιν μὴ νομίσωμεν μέρος τι ἐγηγέρθαι ἐξ αὐτοῦ, * αὐτὸ μὲν ὅλον οὐκ εἶδε διαφθοράν, λέγει γάρ «οὐ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν», αὐτὸ δὲ ὅλον ἀνέστη, λέγει 91.6 γάρ «ἀνέστη, οὐκ ἔστιν ὧδε». εἰ δὲ ἠγέρθη καὶ οὐκ ἔστιν ὧδε, ἀληθινῶς ἀνέστη· καὶ οὐ σφάλλονται αἱ γραφαί, οὖσαι ἡμετέρα ζωή. καὶ ἵνα μὴ εὕρωσιν οἱ ἠπατημένοι πρόφασιν, ὀστέα καὶ σάρκα ἔδειξε τῷ Θωμᾷ καὶ τοῖς μαθηταῖς αὐτοῦ ἔλεγεν «ἴδετέ με, ὅτι ἐγώ εἰμι. πνεῦμα γὰρ ὀστέα καὶ σάρκα οὐκ ἔχει, καθὼς ἐμὲ θεωρεῖτε ἔχοντα». 92.1 Ἐὰν δέ τις σοφιζόμενος εἴπῃ· ἀλλὰ τὸ τοῦ σωτῆρος ἡμῶν σῶμα ἐξαίρετον ἦν διὰ τὸ μόνον συνειλῆφθαι ἀπὸ Μαρίας καὶ χωρὶς σπέρματος ἀνδρός, ἆρα γοῦν καὶ τὸ τοῦ Ἀδὰμ ἄλλο ἦν παρὰ τὸ ἡμῶν, ὅτι ἀπὸ γῆς μόνον ἐλήφθη χωρὶς σπέρματος ἀνδρός; ἀλλ' 92.2 οὐδεὶς ἔχει τοῦτο εἰπεῖν οὐδὲ ἀποδεῖξαι. ἐὰν δέ τις πάλιν σοφιζόμενος εἴπῃ· τὸ τοῦ Χριστοῦ μόνον ὅλον ἀνέστη, τὸ δὲ ἡμῶν οὐκ αὐτὸ ἐγείρεται, ἀλλ' ἀντ' αὐτοῦ ἕτερον, πῶς οὖν λέγει «ἀνέστη Χριστὸς ἀπαρχὴ τῶν κεκοιμημένων;» ἕν ἐστι καὶ αὐτὸ τὸ σῶμα 92.3 * ἀπαρχὴ τῶν ἐγειρομένων. πῶς δὲ ἀπαρχὴ γέγονε Χριστὸς τῶν κεκοιμημένων, μαθέτωσαν καὶ μὴ πάλιν εἰς ἄλλην πλάνην τραπῶσι 92.4 καὶ νομίσωσι τὰς ἄλλας γραφὰς ψεύδεσθαι. πρὸ αὐτοῦ γὰρ ἤγειρε τὸν Λάζαρον καὶ τὸν υἱὸν τῆς χήρας τῆς ἐν τῇ Ναῒν καὶ Ἠλίας ἤγειρε νεκρόν, ἀλλὰ καὶ Ἐλισσαῖος δύο ἤγειρε νεκρούς, ἕνα μὲν ἔτι 92.5 περιόντα ἕνα δὲ ταφέντα. ἀλλ' ἐκεῖνοι μὲν ἀναστάντες πάλιν τεθνήκασι, προσδοκῶσι δὲ τὴν μίαν καὶ καθολικὴν ἀνάστασιν· ὁ δὲ Χριστὸς «ἀπαρχὴ τῶν κεκοιμημένων», ὅτι ἀναστὰς «οὐκέτι ἀποθνῄσκει, θάνατος 92.6 αὐτοῦ οὐκέτι κυριεύει» κατὰ τὸ γεγραμμένον. ἅπαξ γὰρ ἀπέθανεν, ὑπὲρ ἡμῶν ὑπομείνας τὸ πάθος διὰ τὰ ἡμέτερα πάθη· ἅπαξ ἐγεύσατο θανάτου, «θανάτου δὲ σταυρικοῦ», ἑκὼν δι' ἡμᾶς ὁ Λόγος 92.7 ἐλθὼν εἰς θάνατον, ἵνα θανάτῳ θάνατον θανατώσῃ· ὁ Λόγος σὰρξ γενόμενος, οὐ πάσχων ἐν τῇ θεότητι, συμπάσχων δὲ μετὰ τῆς ἀνθρωπότητος ἐν ἀπαθείᾳ, πάθος αὐτῷ λογιζόμενον αὐτοῦ δὲ μένοντος ἐν ἀπαθείᾳ· θάνατος αὐτῷ λογιζόμενος αὐτοῦ μένοντος