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we confess a resurrection in baptism. Why do we also face danger every hour? He did not say, I, but, we, including all the apostles; and in this way being moderate, and making his argument trustworthy. I die daily, by your boasting, which I have in Christ Jesus our Lord. Here he means their progress. But how does he die every day, except in his readiness? 95.696 If (speaking in human terms) I fought with beasts in Ephesus. That is, as far as it concerned men, even if God rescued me. What is the profit to me, if the dead are not raised? Let us eat and drink, for tomorrow we die. Do not be deceived; for evil company corrupts good [morals]. He said all these things, not because there was no profit even in the suffering itself. For he was not running for a reward; for a sufficient recompense for him was to do what was pleasing to God; but because of the weakness of the many. So also when he says, If in this life only we have hoped in Christ, we are of all people most to be pitied, he says it for the same reason, and so that by the fear of this wretchedness he might shake their unbelief concerning the resurrection. Wake up righteously. That is, for your benefit; as to those who are drunk and mad. And do not sin. Showing that from a wicked life come the seeds of this unbelief. For many of those who are conscious of evil in themselves, and not wanting to pay the penalty, are also damaged in their faith concerning the resurrection; just as, therefore, those who achieve great things, desire to see that day every day. For some have an ignorance of God. See how again he transfers the accusations to them. For to disbelieve in the resurrection is the mark of one who does not fully know the power of God, which is invincible, and sufficient for all things. For if from non-existent things he made the things that are, much more will he be able to raise the things that have been dissolved. I speak to your shame. That is, so as to correct, so that you, being ashamed, might become better. But someone will say, How are the dead raised? And with what body do they come? He refutes an objection introduced by the Greeks. Fool, what you sow is not brought to life unless it dies? and what you sow, That is, You have the proof of these things in yourself, through what you do every day, and you still argue? he says. This is why I also call you a fool, because you are ignorant of the things that happen by you every day. And see the hyperbole. For what they made a proof of not being raised, this he makes a proof of being raised. For they said, It is not raised, because it died. But he, turning it around, says, And indeed if it had not died, it would not have been raised. You do not sow the body that will be. That is, not a whole ear of corn, not new grain, not having a stalk, not chaff. For here the argument is no longer about the resurrection, but about the manner of the resurrection; what kind of body is to be raised, 95.697 for instance, whether it is the same, or even better and more glorious. And both he takes from the same example, showing that it is much better. whether it be of wheat, or one of the others. He says this, lest anyone suspect that another body is meant. But God gives it a body, as he willed. Therefore do not be overly curious, nor meddle, as to how and in what manner, when you hear of God's power and will. And to each of the seeds its own body. Since some were perplexed about the resurrection, and were saying, "And with what body do they come?" for this reason he brings forward as an example, speaking of the seeds' own body. Where then is the alien one? For he gives its own. Not all flesh is the same flesh; but there is one kind of flesh of men, another flesh of birds, another of beasts, another of fish. And there are heavenly bodies, and earthly bodies; but the glory of the heavenly is one, and the glory of the earthly is another; another glory of the sun, and another of the moon, and another glory of the stars. For star differs from star in glory. So also is the resurrection of the dead; it is sown in corruption, it is raised in incorruption. Lest from the example all should suppose an equality of honor they are to receive in the future, he says; Not all flesh is the same flesh. It is as if he were to say; What am I saying, he says,

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ἀνάστασιν ὁμολογοῦμεν ἐν τῷ βαπτίσματι. Τί καὶ ἡμεῖς κινδυνεύομεν πᾶσαν ὥραν; Οὐκ εἶπεν, ἐγὼ, ἀλλ', ἡμεῖς, παραλαμβάνων πάντας τοὺς ἀποστόλους· καὶ ταύτῃ μετριάζων, καὶ ἀξιόπιστον τὸν λόγον ποιῶν. Καθ' ἡμέραν ἀποθνήσκω, νὴ τὴν ὑμετέραν καύχησιν, ἣν ἔχω ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ. Ἐνταῦθα τὴν αὐτῶν προκοπὴν λέγει. Πῶς δὲ ἀποθνήσκει καθ' ἑκάστην ἡμέραν, ἢ τῇ προθυμίᾳ; 95.696 Εἰ (κατὰ ἄνθρωπον) ἐθηριομάχησα ἐν Ἐφέσῳ. Τουτέστιν, ὅσον εἰς ἀνθρώπους ἧκεν, εἰ καὶ ὁ Θεὸς ἐῤῥύσατο. Τί μοι τὸ ὄφελος, εἰ νεκροὶ οὐκ ἐγείρονται; φάγωμεν καὶ πίωμεν· αὔριον γὰρ ἀποθνήσκομεν. Μὴ πλανᾶσθε· φθείρουσι γὰρ [ἤθη] χρηστὰ ὁμιλίαι κακαί. Τάδε πάντα ἔλεγεν, οὐκ ἐπειδὴ οὐκ εἶχεν ὄφελος καὶ ἐν αὐτῷ τῷ πάσχειν. Οὐ γὰρ ἐπὶ μισθῷ ἔτρεχεν· ἀρκοῦσα γὰρ αὐτῷ ἦν ἀντίδοσις τὸ ποιῆσαι τὸ δοκοῦν τῷ Θεῷ· ἀλλὰ διὰ τὴν ἀσθένειαν τῶν πολλῶν. Ὥστε καὶ ὅταν λέγῃ, Εἰ ἐν τῇ ζωῇ ταύτῃ ἐν Χριστῷ ἠλπικότες ἐσμὲν μόνον, ἐλεεινότεροι πάντων ἀνθρώπων ἐσμὲν, διὰ τὴν αὐτὴν αἰτίαν λέγει, καὶ ὥστε τῷ φόβῳ τῆς ἀθλιότητος ταύτης διασεῖσαι αὐτῶν τὴν ἀπιστίαν περὶ τῆς ἀναστάσεως. Ἐκνήψατε δικαίως. Τουτέστιν, ἐπὶ τῷ συμφέροντι· ὡς πρὸς μεθύοντας καὶ μαινομένους. Καὶ μὴ ἁμαρτάνετε. ∆εικνὺς ὅτι ἀπὸ πονηροῦ βίου τὰ σπέρματα αὐτῆς τῆς ἀπιστίας. Καὶ γὰρ πολλοὶ τῶν πονηρὰ συνειδότων ἑαυτοῖς, καὶ οὐ βουλομένων δοῦναι δίκην, καὶ εἰς τὴν περὶ τῆς ἀναστάσεως παραβλάπτονται πίστιν· ὥσπερ οὖν οἱ μεγάλα κατορθοῦντες, καθ' ἑκάστην αὐτὴν ἐπιθυμοῦσι τὴν ἡμέραν ἰδεῖν. Ἀγνωσίαν γὰρ Θεοῦ τινὲς ἔχουσιν. Ὅρα πῶς πάλιν εἰς ἐκείνους μεταφέρει τὰ ἐγκλήματα. Τὸ γὰρ τῇ ἀναστάσει διαπιστεῖν, οὐ σφόδρα εἰδότος ἐστὶ τὴν τοῦ Θεοῦ δύναμιν, τὴν ἄμαχον, καὶ πρὸς πάντα ἀρκοῦσαν. Εἰ γὰρ ἐξ οὐκ ὄντων τὰ ὄντα ἐποίησε, πολλῷ μᾶλλον τὰ διαλυθέντα ἀναστῆσαι δυνήσεται. Πρὸς ἐντροπὴν ὑμῖν λέγω. Τουτέστιν, ὥστε διορθῶσαι, ὥστε αἰσχυνθέντας ὑμᾶς γενέσθαι βελτίους. Ἀλλ' ἐρεῖ τις· Πῶς ἐγείρονται οἱ νεκροί; ποίῳ δὲ σώματι ἔρχονται; Ἀντίθεσιν λύει παρ' Ἑλλήνων εἰσαγομένην. Ἄφρον, σὺ ὃ σπείρεις, οὐ ζωοποιεῖται, ἐὰν μὴ ἀποθάνῃ; καὶ ὃ σπείρεις, Τουτέστιν, Παρὰ σαυτῷ τὴν ἀπόδειξιν ἔχεις τούτων, δι' ὧν πράττεις καθ' ἑκάστην ἡμέραν, καὶ ἀντιλέγεις ἔτι; φησί. ∆ιὸ καὶ ἄφρονά σε καλῶ, ὅτι τὰ καθ' ἡμέραν ὑπὸ σοῦ γινόμενα ἀγνοεῖς. Καὶ ὅρα τὴν ὑπερβολήν. Ὃ γὰρ ἐποίουν ἐκεῖνοι τεκμήριον τοῦ μὴ ἀνίστασθαι, τοῦτο τοῦ ἀνίστασθαι ποιεῖται ἀπόδειξιν. Καὶ γὰρ ἔλεγον, Οὐκ ἀνίσταται, ἐπειδὴ ἀπέθανεν. Ὁ δὲ ἀντιστρέψας, φησὶν, Καὶ μὴν εἰ μὴ ἀπέθανεν, οὐκ ἂν ἀνέστη. Οὐ τὸ σῶμα τὸ γενησόμενον σπείρεις. Τουτέστιν, οὐ στάχυν ὁλόκληρον, οὐ σῖτον νέον, οὐ καλάμην ἔχοντα, οὐκ ἄχυρον. Ἐνταῦθα γὰρ οὐκέτι πρὸς τὴν ἀνάστασιν ὁ λόγος, ἀλλὰ πρὸς τὸν τρόπον τῆς ἀναστάσεως· ποταπὸν σῶμα τὸ μέλλον ἀνίστα 95.697 σθαι, οἷον εἰ τὸ αὐτὸ, ἢ καὶ βέλτιον καὶ λαμπρότερον. Καὶ ἀμφότερα ἐκ τοῦ αὐτοῦ ὑποδείγματος λαμβάνει, δεικνὺς ὅτι πολλῷ βέλτιον. Εἰ τύχοι σίτου, ἤ τινος τῶν λοιπῶν. Τοῦτό φησιν, ἵνα μὴ ἄλλο τις ὑποπτεύσῃ σῶμα εἰρῆσθαι. Ὁ δὲ Θεὸς δίδωσιν αὐτῷ σῶμα, καθὼς ἠθέλησε. Μὴ τοίνυν περιεργάζου, μηδὲ πολυπραγμόνει, πῶς καὶ τίνι τρόπῳ, ὅταν Θεοῦ δύναμιν καὶ θέλημα ἀκούσῃς. Καὶ ἑκάστῳ τῶν σπερμάτων τὸ ἴδιον σῶμα. Ἐπειδή τινες ἠπόρουν περὶ τῆς ἀναστάσεως, καὶ ἔλεγον Ποίῳ δὲ σώματι ἔρχονται; τούτου χάριν ὑποφέρει ὡς ἐπὶ ὑποδείγματος, τὸ τῶν σπερμάτων ἴδιον σῶμα λέγων. Ποῦ τοίνυν τὸ ἀλλότριον; τὸ γὰρ ἴδιον δίδωσιν. Οὐ πᾶσα σὰρξ ἡ αὐτὴ σάρξ· ἀλλὰ ἄλλη μὲν ἀνθρώπων, ἄλλη δὲ σὰρξ πτηνῶν, ἄλλη δὲ κτηνῶν, ἄλλη δὲ ἰχθύων. Καὶ σώματα ἐπουράνια, καὶ σώματα ἐπίγεια· ἀλλ' ἑτέρα μὲν ἡ τῶν ἐπουρανίων δόξα, ἑτέρα δὲ ἡ τῶν ἐπιγείων· ἄλλη δόξα ἡλίου, καὶ ἄλλη σελήνης, καὶ ἄλλη δόξα ἀστέρων. Ἀστὴρ γὰρ ἀστέρος διαφέρει ἐν δόξῃ. Οὕτω καὶ ἀνάστασις τῶν νεκρῶν· σπείρεται ἐν φθορᾷ, ἐγείρεται ἐν ἀφθαρσίᾳ. Ἵνα μὴ ἐκ τοῦ ὑποδείγματος ὁμοτιμίαν πάντες νομίσωσιν ἐν τῷ μέλλοντι λαμβάνειν, φησίν· Οὐ πᾶσα σὰρξ ἡ αὐτὴ σάρξ. Ὅμοιον ὡς εἰ λέγοι· Τί λέγω, φησὶν,