Chapter XXXI.—The preservation of our bodies is confirmed by the resurrection and ascension of Christ: the souls of the saints during the intermediate period are in a state of expectation of that time when they shall receive their perfect and consummated glory.

1. Since, again, some who are reckoned among the orthodox go beyond the pre-arranged plan for the exaltation of the just, and are ignorant of the methods by which they are disciplined beforehand for incorruption, they thus entertain heretical opinions. For the heretics, despising the handiwork of God, and not admitting the salvation of their flesh, while they also treat the promise of God contemptuously, and pass beyond God altogether in the sentiments they form, affirm that immediately upon their death they shall pass above the heavens and the Demiurge, and go to the Mother (Achamoth) or to that Father whom they have feigned. Those persons, therefore, who disallow a resurrection affecting the whole man (  universam reprobant resurrectionem ), and as far as in them lies remove it from the midst [of the Christian scheme], how can they be wondered at, if again they know nothing as to the plan of the resurrection? For they do not choose to understand, that if these things are as they say, the Lord Himself, in whom they profess to believe, did not rise again upon the third day; but immediately upon His expiring on the cross, undoubtedly departed on high, leaving His body to the earth. But the case was, that for three days He dwelt in the place where the dead were, as the prophet says concerning Him: “And the Lord remembered His dead saints who slept formerly in the land of sepulture; and He descended to them, to rescue and save them.”  262  See the note, book iii. xx. 4. And the Lord Himself says, “As Jonas remained three days and three nights in the whale’s belly, so shall the Son of man be in the heart of the earth.”  263  Matt. xi. 40. Then also the apostle says, “But when He ascended, what is it but that He also descended into the lower parts of the earth?”  264  Eph. iv. 9. This, too, David says when prophesying of Him, “And thou hast delivered my soul from the nethermost hell;”  265  Ps. lxxxvi. 23. and on His rising again the third day, He said to Mary, who was the first to see and to worship Him, “Touch Me not, for I have not yet ascended to the Father; but go to the disciples, and say unto them, I ascend unto My Father, and unto your Father.”  266  John xx. 17.

2. If, then, the Lord observed the law of the dead, that He might become the first-begotten from the dead, and tarried until the third day “in the lower parts of the earth;”  267  Eph. iv. 9. then afterwards rising in the flesh, so that He even showed the print of the nails to His disciples,  268  John xx. 20, 27. He thus ascended to the Father;—[if all these things occurred, I say], how must these men not be put to confusion, who allege that “the lower parts” refer to this world of ours, but that their inner man, leaving the body here, ascends into the super-celestial place? For as the Lord “went away in the midst of the shadow of death,”  269  Ps. xxiii. 4. where the souls of the dead were, yet afterwards arose in the body, and after the resurrection was taken up [into heaven], it is manifest that the souls of His disciples also, upon whose account the Lord underwent these things, shall go away into the invisible place allotted to them by God, and there remain until the resurrection, awaiting that event; then receiving their bodies, and rising in their entirety, that is bodily, just as the Lord arose, they shall come thus into the presence of God. “For no disciple is above the Master, but every one that is perfect shall be as his Master.”  270  Luke vi. 40. As our Master, therefore, did not at once depart, taking flight [to heaven], but awaited the time of His resurrection prescribed by the Father, which had been also shown forth through Jonas, and rising again after three days was taken up [to heaven]; so ought we also to await the time of our resurrection prescribed by God and foretold by the prophets, and so, rising, be taken up, as many as the Lord shall account worthy of this [privilege].  271  The five following chapters were omitted in the earlier editions, but added by Feuardentius. Most mss., too, did not contain them. It is probable that the scribes of the middle ages rejected them on account of their inculcating millenarian notions, which had been long extinct in the Church. Quotations from these five chapters have been collected by Harvey from Syriac and Armenian mss. lately come to light.