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to crow, you will deny me three times." That the saints are enlightened by angels and the wicked by the dark demons, it is said: "Fool, this night they will require376 your soul from you," that is to say, punishers. And concerning Lazarus it is said: "And it came to pass that the beggar died, and was carried by the angels into Abraham's bosom," clearly #6 by good angels. For if a man dies, he will live, having completed the days #6 of his life. Not unreasonably he considers the departure from here more desirable than a painful life, being persuaded concerning the resurrection of the dead and knowing that it is better "to depart and be with Christ," saying: "For if a man dies, he will live, having completed the days of his life," from which arises both a doctrine of resurrection and a judgment of each one's life in this world, since death does not happen randomly and by chance. But if "having completed the days of his life" can also mean the days before the resurrection, after which eternal life will succeed, consider this together. I will wait, until I come to be again. In the same sequence of arguments, he sets out both the opinions of those who previously conversed, who held contrary377 opinions, and the true opinions, so that with them placed side-by-side we may see which are the ones being refuted and which are the ones being established. As for... for he was speaking against their erroneous opinion: "But a man who has fallen asleep will not rise again" and "a man who has died is gone, and a mortal, having fallen, is no more." For the nature of man was not as they thought, that man, having his existence only for the present life, having lost this life is no more, just like the irrational animals. For the souls of irrational animals are sown together with their bodies, for which reason they are also destroyed together. But since the soul of man is not sown together with the body, neither is it destroyed together with it; for it is immortal. And since his friends were not of the mind that it is possible for painful things to happen because of a struggle, as was the case for the blessed man himself, thinking that he was suffering because of sin, opposing their opinion he says that the reason for bearing painful things is to come to be again. "I will wait," he says, "until I come to be again," signifying 378 the resurrection, which is not accepted by those who say the soul is destroyed along with the body, and some of those ... who posit ... nature ... perishing ... And the "I will wait, until I come to be again" of the "for if a man dies, he will live, having completed the days of his life". Holding this same conviction, the blessed Paul also wrote: "If in this life only we have hope, we are of all men most miserable," and "If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not?" Thus, in response to the opinion of his friends who did not posit that it is possible to suffer for the sake of virtue, "but a man who has fallen asleep will not rise again" was said, but "I will wait, until I come to be again" was said in opposition to the opinion of those who say: "Let us eat and drink, for tomorrow we die." But "until I come to be again" must be explained thus: The resurrection is a kind of genesis. For this reason it is called "palinge379 nesia" (rebirth/regeneration) by the Savior. For the first genesis, having a different manner, was constituted by a change of matter, either of the dust as in the first-formed man, or of the rib as in Eve, or of seeds as in those who are born, or from a virgin without seed, who turned something of herself into the salvific temple, the change thus occurring. Thus also at the time of the resurrection, whether the body has changed into dust or into something else, by a change of these things he raises the rising body incorruptible. It is, therefore, a kind of genesis. Then you will call, and I will answer you. Wishing to show that not only the body is resurrected, but also the soul having its thoughts about God, he says "Then you will call, and I will answer you." For to answer God when he calls is proper to a rational substance. And the works of your hands do not

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φωνῆσαι τρίς με ἀπαρνήσει." ὅτι ἀπ' ἀγγέλων φωταγωγοῦνται οἱ ἅγιοι καὶ πρὸς τῶν σκοτίων δαιμόνων οἱ φαῦλοι, εἴρηται· "ἄφρων, ταύτῃ τῇ νυκτὶ ἀφαιροῦ376 σιν τὴν ψυχήν σου ἀπὸ σοῦ," δηλονότι κολασταί. περὶ δὲ Λαζάρου εἴρηται· "ἐγένετο δὲ ἐν τῷ ἀποθανεῖν τὸν πτωχὸν καὶ ἀπενεχθῆναι ὑπὸ τῶν ἀγγέλων εἰς κόλπον Ἀβραάμ," δῆλον #6δὲ ἀπὸ ἀγγέλων ἀγαθῶν. ἐὰν γὰρ ἀποθάνῃ ἄνθρωπος, ζήσεται συντελέσας τὰς ἡμέρας #6τοῦ βίου αὐτοῦ. οὐκ ἀπεικότως αἱρετωτέραν τὴν ἐντεῦθεν ἀπαλλαγὴν τῆς ἐπωδύνου ζωῆς τίθεται πεπεισμένος περὶ τῆς τῶν νεκρῶν ἀναστάσεως καὶ εἰδώς, ὅτι κάλλιόν ἐστιν τὸ "ἀναλῦσαι καὶ σὺν Χριστῷ εἶναι", λέγων· "ἐὰν γὰρ ἀποθάνῃ ἄνθρωπος, ζήσεται συντελέσας τὰς ἡμέρας τοῦ βίου αὐτοῦ," ἐξ οὗ παρίσταται καὶ δόγμα περὶ ἀναστάσεως καὶ κρίμα τῆς ἑκάστου ζωῆς ἐν τῷδε τῷ βίῳ οὐκ εἰκαίως καὶ ὡς ἔτυχεν συμβαίνοντος τοῦ θανάτου. εἰ δὲ καὶ τὸ "συντελέσας τὰς ἡμέρας τῆς ζωῆς αὐτοῦ" δύναται τὰς πρὸ τῆς ἀναστάσεως ἡμέρας δηλοῦν, μεθ' ἃς ἡ αἰώνιος ζωὴ διαδέξεται, συνεπίσκεψαι. ὑπομενῶ, ἕως ἂν πάλιν γένωμαι. τῇ αὐτῇ ἀκολουθίᾳ τῶν λόγων καὶ τὰς τῶν προδιαλεγομένων αὐτῷν δόξας ἀντι377 δοξ̣ούντων τίθεται καὶ τὰς ἀληθεῖς, ἵνα παραλλήλων αὐτῶν κ̣ειμένω̣ν ὁρῶμεν, ποῖαί εἰσιν αἱ ἀν̣ασκευαζο´̣μεναι καὶ ποῖαι αἱ κατασ̣κευαζόμεναι. ὡς πρ· ····· με`̣ν γὰρ̣ ἔλεγεν πρὸς τὴν δόξαν ἐκείνων τὴν ἐσφαλμένην· "ἄνθρωπος δὲ κοιμηθεὶς οὐ μὴ ἀναστῇ" καὶ "ἀνὴρ τελευτήσας ᾤχετο, πεσὼν δὲ βροτὸς οὐκέτι ἐστιν." οὐ γὰρ οὕτως εἶχεν ἡ τοῦ ἀνθρώπου φύσις ὡς ἐκεῖνοι ἐνόμιζον, ὅτι μέχρι τῆς παρούσης ζωῆς̣ ἔχω̣ν τὴν ὑπόστασιν ἄνθρωπος ἀποβαλὼν ταύτην τὴν ζωὴν οὐκέτι ἔστιν ὡσαύτως τοῖς ἀλόγοις ζῴοις. τῶν γὰρ ἀλόγων ζῴων αἱ ψυχαὶ συνσπείρονται τοῖς σώμασιν αὐτῶν, διὸ καὶ συνφθείρονται. ἐπειδὴ δὲ ἡ τοῦ ἀνθρώπου οὐ συνσπείρεται, οὐδὲ συνφθείρεται· ἀθάνατος γάρ ἐστιν. καὶ ἐπεὶ οἱ φίλοι οὐ διέκειντο, ὡς ἔστι διὰ ἀγῶνα ἐπίπονα συνβαίνειν καθὼς αὐτῷ τῷ μακαρίῳ, λογιζόμενοι αὐτὸν διὰ ἁμαρτίας πάσχειν, πρὸς τὴν ἐκείνων δόξαν ἐναντιούμενος λέγει τὸν λογισμὸν τοῦ φέρειν τὰ ἐπίπονα εἶναι τὸ πάλιν γενέσθαι. "ὑπομενῶ", γάρ φησιν, "ἕως πάλιν γένωμαι", σημαίνων 378 τὴν ἀνάστασιν, ἡ`̣ν ου᾿̣ παρα̣δέχονται οἱ συνφθειρομένην λέγοντες εἶν̣αι τὴν ψυχὴν καί τινες τῶν ···ατ···· τιθεμένων τ̣·····σ̣····· φύσιν ἀπολο̣····σ̣α̣······ δὲ τὸ "ὑπομενῶ, ἕως ἂν πάλιν γένωμαι" τοῦ "ἐὰν γὰρ ἀποθάνῃ ἄνθρωπος, ζήσεται συντελέσας τὰς ἡμέρας τοῦ βίου αὐτοῦ". ταύτης τῆς ὑπ̣ολήμ̣ψεως ὑπάρχων καὶ ὁ μακάριος Παῦλος ἔγραψεν· "εἰ ἐν τῇ ζωῇ ταύτῃ ἠλπικότες ἐσμὲν μόνον, ἐλεεινότεροι πάντων ἀνθρώπων ἐσμὲν" καὶ "εἰ κατὰ ἄνθρωπον ἐθηριομάχησα ἐν Ἐφέσῳ, τί μοι τὸ ὄφελος, εἰ νεκροὶ οὐκ ἐγείρονται;" οὕτως ὡς πρὸς τὴν δόξαν τῶν φίλων μὴ τιθέντων, ὅτι δι' ἀρετὴν ἔστιν πάσχειν, τὸ "ἄνθρωπος δὲ κοιμηθεὶς οὐ μὴ ἀναστῇ" ἐλέγετο, τὸ δὲ "ὑπομενῶ, ἕως ἂν πάλιν γένωμαι" ἐναντιουμένου τῇ γνώμῃ τῶν φασκόντων· "φάγωμεν καὶ πίωμεν, αὔριον γὰρ ἀποθνῄσκομεν." τὸ δὲ "ἕως πάλιν γένωμαι" διεξοδευτέον οὕτως· γένεσίς τίς ἐστιν ἡ ἀνάστασις. διὰ γὰρ τοῦτο "παλινγε379 νεσία" πρὸς τοῦ Σωτῆρος εἴρηται. καὶ γὰρ ἡ μὲν προτέρα γένεσις δια´̣φ̣ορο̣ν ἔχ̣ουσα τρόπον κατὰ με̣τ̣αβολ̣ὴν̣ ὕλης συνίστατο, ἢ τοῦ χ̣οῦ ὡς̣ ε᾿̣ν τῷ πρωτοπλάστῳ ἢ τῆς πλευρᾶς ὡς ἐν τῇ Εὕᾳ ἠ`̣ τῶν σ̣π̣ερμα´̣των ὡς ἐν τοῖς γενν̣η̣θεῖσιν ἢ ἀπὸ παρθένου̣ χω̣ρ̣ὶς σπέρ̣ματος τρεψάσης τι αὐτ̣ῆς εἰς τὸν σωτήριον ν̣α̣όν, ο̣ὑ´̣τω γινομένης τῆς μεταβολῆς. οὑ´̣τ̣ω καὶ τῆς ἀναστάσεως καιρο`̣ς̣ ἢ εἰς χοῦν τοῦ σώματος μεταστάντος ἢ εἰς ἕτερόν τ̣ι κα̣τὰ μεταβολὴν τούτων ἐγείρει ἄφθαρτον τὸ ἀ νιστάμενον σῶμα. γένεσις ἄρα τίς ἐστιν. εἶτα καλέσεις, ἐγὼ δέ σοι ὑπακούσομαι. δεῖξαι βουλόμενος, ὅτι οὐ μόνον τὸ σῶμα ἀνίσταται, ἀλλὰ καὶ ἡ ψυχὴ τὰς ἐννοίας τὰς περὶ θεοῦ ἔχουσα, φησὶν τὸ "εἶτα καλέσεις, ἐγὼ δέ σοι ὑπακούσομαι". τὸ γὰρ ὑπακοῦσαι θεοῦ καλοῦντος λογικῆς οὐσίας οἰκεῖον. τὰ δὲ ἔργα τῶν χειρῶν σου μὴ