81

in body and has not seen death to this day, so that in two living bodies he might present 98.7 to us the perfect resurrection. And so that no one might doubt, two types * of the two firstborn of our resurrection: Enoch was in uncircumcision and uncircumcision did not prevent the resurrection nor the reception of the body throughout a life of living; Elijah in circumcision, so that the resurrection might not be thought to be for some people and not others, but entirely universal 98.8. Elijah was in virginity, so that the pre-eminence of virginity might proclaim immortality to the world and incorruptibility with the body; but lest the resurrection and permanence of the body be thought to be only for virginity, because of its excellence, Enoch was not a virgin, but continent and had begotten children. And these two are among the living, remaining in body and soul for the sake of our hope. 99.1 And so that no one would doubt again, He brought down others into Hades with their bodies. For the earth opened its mouth and swallowed Dathan and Abiram, the sons of Korah and Onan, and they went down into Hades alive with body and soul. For from that very hour they were delivered to judgment, with neither their bodies being dissolved nor a remnant or part being left behind, but all of them with body and soul 99.2 being delivered over to punishment. Job says, “until I be made again” and “to raise up this body which endures these things” and “you will renew me” and again, “your youth shall be renewed like the eagle’s,” and Isaiah, “the dead shall rise, and those in the tombs shall be raised”; for he came who “looses those bound in strength, likewise the 99.3 embitterers, those who dwell in tombs.” But Job says, “But a man who has fallen asleep shall no longer be raised, nor will he recognize his place.” For truly the resurrection does not happen every day, but is appointed for one day. And showing that he knew for what appointed time he was waiting, he immediately resolved the question: “until the heaven be not sewn together.” 99.4 For as long as heaven and earth exist, the bodies still remain in the earth. But when he comes “who rolls up the heaven like a scroll” and shakes the earth, then “those also upon the dust of the earth shall be raised.” 99.5 For this reason he says to Ezekiel, “Son of man, say for bone to be joined to bone and joint to joint,” and it was so; and “for there to be upon them sinews and veins, flesh and hair and nails”; and again, “Say, son of man, come, O spirit, from the four corners of the earth,” that is, from the places where souls are stored. 99.6 And for what reason does the Lord himself not speak, but commands the man to speak? Because what the Lord says, he at once also does, and it is no longer undone; but he commanded the man to speak, so that after they had been raised for the moment, our hope of salvation might be signified, but a man's word might be undone and not the Lord's. For those bones were going to die again. But when the Lord says, “Arise,” they are raised and do not die; for the word of God will not be undone. 100.1 For this reason also the Lord, having come in the flesh, raised the dead, so that what was through the flesh might again fall asleep, until the flesh itself should rise and no longer die and this saying to only one person might cease: “Arise,” “Come forth,” until he should come and no longer say in the singular, Arise, but, “Arise, all of you,” working the universal resurrection; for he himself 100.2 is the resurrection of the dead. For here after he rose from the dead he raised no one except those who had recently died. For with him rose “many bodies of the saints who had fallen asleep and appeared to many,” “entering with him into the bride-chamber,” according to what is written in the 100.3 Gospel. And it did not say, a part of the

81

σώματι καὶ οὐκ εἶδεν ἄχρι τῆς δεῦρο θάνατον, ἵνα ἐν δυσὶ ζῶσι σώμασιν παραστήσῃ 98.7 ἡμῖν τελείαν τὴν ἀνάστασιν. καὶ ἵνα μή τις ἀμφιβάλλῃ, δύο χαρακτῆρας * τῶν δύο πρωτοτόκων τῆς ἡμετέρας ἀναστάσεως· Ἐνὼχ ἦν ἐν ἀκροβυστίᾳ καὶ οὐκ ἐκώλυσεν ἡ ἀκροβυστία τὴν ἀνάστασιν οὐδὲ τὴν τοῦ σώματος διὰ βίου τῆς ζωῆς ὑποδοχήν, Ἠλίας ἐν περιτομῇ, ἵνα μὴ ἡ ἀνάστασις ἐπί τινας καί τινας νομισθῇ, ἀλλὰ καθολικὴ 98.8 ὅλη. Ἠλίας ἦν ἐν παρθενίᾳ, ἵνα τὸ πρόκριτον τῆς παρθενίας τὴν ἀθανασίαν κηρύξῃ τῷ κόσμῳ καὶ τὴν μετὰ σώματος ἀφθαρσίαν· ἵνα δὲ μὴ μόνον ἐπὶ τῆς παρθενίας νομισθῇ εἶναι διὰ τὸ ἐξαίρετον ἡ ἀνάστασις καὶ σώματος ἡ παραμονή, Ἐνὼχ οὐκ ἦν παρθένος, ἀλλ' ἐγκρατὴς καὶ παιδοποιήσας τέκνα. καὶ δύο μὲν οὗτοι ἐν ζῶσιν, ἐν σώματι καὶ ψυχῇ ἐμπαραμένοντες διὰ τὴν ἡμῶν ἐλπίδα. 99.1 Καὶ εἰς τὸ μή τινα πάλιν ἀμφιβάλλειν καὶ ἄλλους εἰς Ἅιδην κατήγαγε μετὰ τῶν σωμάτων. ἤνοιξε γὰρ ἡ γῆ τὸ στόμα αὐτῆς καὶ κατέπιε ∆αθὰν καὶ Ἀβειρών, τοὺς υἱοὺς Κορὲ καὶ Αὐνᾶν, καὶ κατέβησαν εἰς Ἅιδην ζῶντες σὺν σώματι καὶ ψυχῇ. ἀπ' αὐτῆς γὰρ τῆς ὥρας εἰς κρίσιν παρεδόθησαν, μήτε τῶν σωμάτων λυθέντων μήτε λειψάνου παραδοθέντος ἢ μέρους, ἀλλὰ ὅλων σὺν σώματι καὶ ψυχῇ 99.2 εἰς τιμωρίαν παροδοθέντων. ὁ Ἰώβ φησιν «ἕως πάλιν γένωμαι» καί «ἀναστήσαι τὸ σῶμα τοῦτο τὸ ἀντλοῦν ταῦτα» καί «ἀνακαινιεῖς με» καὶ πάλιν «ἀνακαινισθήσεται ὡς ἀετοῦ ἡ νεότης σου», Ἠσαΐας δέ «ἀναστήσονται οἱ νεκροὶ καὶ ἐγερθήσονται οἱ ἐν τοῖς μνημείοις»· ἦλθε γὰρ ὁ «λύων πεπεδημένους ἐν ἀνδρείᾳ, ὁμοίως τοὺς παρα99.3 πικραίνοντας, τοὺς κατοικοῦντας ἐν τάφοις». λέγει δὲ Ἰώβ «ἄνθρωπος δὲ κοιμηθεὶς οὐκέτι οὐ μὴ ἐγερθῇ οὔτε ἐπιγνώσεται τὸν τόπον αὐτοῦ». καὶ γὰρ ἀληθῶς καθ' ἡμέραν οὐ γίνεται ἡ ἀνάστασις, ἀλλ' εἰς μίαν ὥρισται ἡμέραν. δεικνὺς δὲ ὅτι οἶδεν εἰς ποίαν προθεσμίαν προσεδόκα, εὐθὺς ἔλυσε τὸ ζήτημα «ἕως ἂν ὁ οὐρανὸς οὐ μὴ συρραφῇ». 99.4 ὅσον γὰρ ἔστιν ὁ οὐρανὸς καὶ ἡ γῆ, ἔτι καὶ τὰ σώματα ἐν τῇ γῇ ὑπάρχει. ὅταν δὲ ἔλθῃ «ὁ ἑλίσσων τὸν οὐρανὸν ὡς βιβλίον» καὶ τινάσσων τὴν γῆν, τότε «ἐγερθήσονται καὶ οἱ ἐπὶ τῆς γῆς χώματος». 99.5 διὰ τοῦτο λέγει τῷ Ἰεζεκιήλ «υἱὲ ἀνθρώπου, εἰπὲ συναχθῆναι ὀστοῦν πρὸς ὀστοῦν καὶ ἁρμονίαν πρὸς ἁρμονίαν» καὶ ἐγένετο οὕτως· καί «γενέσθαι ἐπ' αὐτὰ νεῦρα καὶ φλέβας, σάρκας καὶ τρίχας καὶ ὄνυχας»· καὶ πάλιν «εἰπὲ υἱὲ ἀνθρώπου, ἐλθὲ τὸ πνεῦμα ἀπὸ τῶν τεσσάρων γωνιῶν τῆς γῆς», τῶν τόπων δηλαδὴ τῶν ταῖς ψυχαῖς ἀποτεταμιευ99.6 μένων. καὶ τίνι τῷ λόγῳ αὐτὸς ὁ κύριος οὐ λέγει, ἀλλὰ κελεύει τῷ ἀνθρώπῳ λέγειν; ὅτι ὃ λέγει κύριος ἅμα καὶ ποιεῖ καὶ οὐκέτι λύεται· τῷ δὲ ἀνθρώπῳ προσέταξε λέγειν, ἵνα μετὰ τὸ ἀναστῆναι πρὸς τὴν ὥραν σημανθῇ μὲν ἡμῶν ἡ ἐλπὶς τῆς σωτηρίας, ἀνθρώπου δὲ λόγος λυθῇ καὶ οὐ τοῦ κυρίου. ἤμελλον γὰρ πάλιν ἀποθνῄσκειν ἐκεῖνα τὰ ὀστᾶ. ὅταν δὲ εἴπῃ ὁ κύριος, ἀνάστητε, ἐγείρονται καὶ οὐκ ἀποθνῄσκουσι· θεοῦ γὰρ λόγος οὐ λυθήσεται. 100.1 ∆ιὰ τοῦτο καὶ ὁ κύριος ἐν σαρκὶ ἐλθὼν ἤγειρε νεκρούς, ἵνα τὸ διὰ τῆς σαρκὸς πάλιν κοιμηθῇ, ἕως αὐτὴ ἡ σὰρξ ἀναστῇ καὶ μηκέτι ἀποθάνῃ καὶ σιωπήσῃ τοῦτο τὸ λέγειν μόνῳ ἑνί· «ἔγειραι», «δεῦρο ἔξω», ἕως ἂν ἔλθῃ καὶ μηκέτι ἑνικῶς εἴπῃ, ἔγειραι, ἀλλ' ἐγείρεσθε πάντες, τὴν καθολικὴν ἀνάστασιν ἐργαζόμενος· αὐτὸς γάρ 100.2 ἐστιν ἡ ἀνάστασις τῶν νεκρῶν. ὧδε γὰρ μετὰ τὸ ἀναστῆναι ἐκ τῶν νεκρῶν οὐδένα ἤγειρε εἰ μὴ τῶν προσφάτως τελευτησάντων. ἀνέστησαν γὰρ σὺν αὐτῷ «πολλὰ σώματα τῶν κεκοιμημένων ἁγίων καὶ ὤφθησαν πολλοῖς», «μετ' αὐτοῦ εἰσελθόντες εἰς τὸν νυμφῶνα», κατὰ τὰ ἐν 100.3 εὐαγγελίῳ γεγραμμένα. καὶ οὐκ εἶπεν, ἀνέστη μέρος τῶν