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In the seventy-eighth chapter of the second century he says thus: 'Each order of the heavenly powers is constituted either wholly from those below, or wholly from those above, or from those above and from those below'. And in the 19th of the 5th century he says thus: 'From an angelic and archangelic state, a psychic state comes to be; and from the psychic, a demonic and human one; and from the human, angels and demons come to be again'.

To the subordinate ones: What is the purification and ordering of the heavenly beings. Alternatively. That purification of the heavenly powers is the illumination to a more perfect knowledge; and note that they advance in knowledge, and that demons are not said to be purified, because of those who assert that they too, in the restoration fabled by them, are saved with the saints.

Thus also being illuminated: Note the things concerning angels, how they are illuminated and perfected.

TO CHAPTER 7

A'. § 1. Thus also towards: That not all who die are led away to the same places, and concerning the resurrection. Of the general resurrection: That is, with the body, clearly. For some: He speaks concerning the just. And the pure things of the: Concerning the resurrection of bodies. (14E_420>

Of those who hold a doctrine of resurrection and judgment, some say that the soul is raised with the same bodies, as do the Christians;

others, without a body;

and others with other, foreign bodies, and to have a life such as now.

Of those who have fallen asleep, some are holy; others are unholy.

For having been united: That the bodies are united to the souls. [And note also the general resurrection]. § 2. And of the unholy: Concerning the death of sinners, and what the Greeks think happens after death, whose opinions he sets forth. For some of these, the more irrational, do not confess the soul to be immortal—among whom is also Bias, not the one from Priene, but some other—but mortal and that it is dissolved, in the same way as the body, and passes into non-existence; but their supposedly more rational ones, who have philosophized about the immortality of the soul, like Plato and such as these, say that after death the body will no longer be constituted, but for ages will not return again to the constitution it had. For this is what he means by 'once for all', instead of 'no longer to be constituted', since they say the material is unworthy to coexist eternally with the soul, but that the soul alone exists immortally. These things heretics also say in different ways, such as those from Simon Magus, and Menander, and Valentinus, and Marcion, and Manes; and now also those who come from the myths of Origen, for not from his doctrines. And you see with whom they wish to be numbered, and what sort of absurd opinions they attach to the blameless faith of the Christians, being hateful before God and right-thinking men.

But those the bodily: That is, that a resurrection of souls alone happens, without bodies.

Having already been raised: What the Apostle calls the pledge and proof of the universal resurrection with the body, our Lord (14E_422> Jesus Christ

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τῷ ἑβδομηκοστῷ ὀγδόῳ τῆς δευτέρας ἑκατοντάδος κεφαλαίῳ οὕτω φησίν· 'Ἕκαστον τάγμα τῶν οὐρανίων δυνάμεων, ἤ ὅλον ἐκ τῶν κάτω, ἤ ὅλον ἐκ τῶν ἄνω, ἤ ἐκ τῶν ἄνω καί ἐκ τῶν κάτω συνέστηκε'. Καί ἐν τῷ ιθ' τῆς ε' ἑκατοντάδος λέγει οὕτως· 'Ἐξ ἀγγελικῆς καταστάσεως καί ἀρχαγγελικῆς, ψυχική κατάστασις γίνεται· ἐκ δέ τῆς ψυχικῆς, δαιμονιώδης καί ἀνθρωπίνη· ἐκ δέ τῆς ἀνθρωπίνης, ἄγγελοι πάλιν καί δαίμονες γίνονται'.

Ταῖς ὑφειμέναις: Ποία ἐστίν ἡ τῶν οὐρανίων κάθαρσις καί διακόσμησις. Ἄλλως. Ὅτι κάθαρσις τῶν οὐρανίων δυνάμεών ἐστιν ἡ ἐπί τελεωτέραν γνῶσιν ἔλλαμψις· καί σημείωσαι ὅτι προκόπτουσιν ἐπί γνῶσιν, καί ὅτι δαίμονες οὐ λέγουσι καθαίρεσθαι, διά τούς φάσκοντας καί αὐτούς ἐν τῇ παρ' αὐτῶν μυθευομένῃ ἀποκαταστάσει, σώζεσθαι μετά τῶν ἁγίων.

Οὕτω καί φωτιζόμεναι: Σημείωσαι τά περί τῶν ἀγγέλων, πῶς φωτίζονται καί τελειοῦνται.

ΕΙΣ ΤΟ ΚΕΦΑΛΑΙΟΝ Ζ'

Α'. § 1. Οὕτω καί πρός: Ὅτι οὐκ ἐν τοῖς αὐτοῖς τόποις ἀπάγονται οἱ

τελευτῶντες πάντες, καί περί ἀναστάσεως. Ὁλικῆς ἀναστάσεως: Τῆς μετά τοῦ σώματος δηλονότι. Αἱ μέν γάρ: Περί δικαίων λέγει. Τά δέ καθαρά τῶν: Περί ἀναστάσεως σωμάτων. (14Ε_420>

Τῶν δοξαζόντων ἀνάστασιν καί κρίσιν, οἱ μέν μετά τῶν αὐτῶν σωμάτων ἐγείρεσθαι τήν ψυχήν φασιν, ὡς οἱ Χριστιανοί·

οἱ δέ δίχα σώματος·

οἱ δέ μετ' ἄλλων σωμάτων των ξένων, καί βίον ἔχειν, οἷον νῦν.

Τῶν κεκοιμημένων, οἱ μέν εἰσι ἱεροί· οἱ δέ ἀνίεροι.

Ἑνωθέντα γάρ: Ὅτι ἑνοῦνται ταῖς ψυχαῖς τά σώματα. [Σημείωσαι δέ καί τήν ὁλικήν ἀνάστασιν]. § 2. Τῶν δέ ἀνιέρων: Περί θανάτου ἁμαρτωλῶν, καί τί νομίζουσι μετά

θάνατον γίνεσθαι οἱ Ἕλληνες, ὧν τάς δόξας ἐκτίθεται. Τούτων γάρ οἱ μέν ἀλογιστότεροι οὔτε ἀθάνατον τήν ψυχήν ὁμολογοῦσιν, ὧν ἐστι καί Βίας, οὐχ ὁ Πριηνεύς, ἀλλ' ἕτερός τις, ἀλλά θνητήν καί λύεσθαι αὐτήν, ὅν τρόπον καί τό σῶμα, καί εἰς τό μή εἶναι χωρεῖν· οἱ δέ δῆθεν αὐτῶν λογικώτεροι, καί περί ἀθανασίας ψυχῆς φιλοσοφήσαντες, ὡς Πλάτων καί οἱ τοιοῦτοι, μετά θάνατον τό μέν σῶμα οὐκ ἔτι συστήσεσθαί φασιν, ἀλλ' εἰς αἰῶνας οὐχ ὑποστρέφειν ἔτι, πρός ἤν ἔσχε σύστασιν. Τοῦτο γάρ ἐστιν ὅ φησιν εἰσάπαξ, ἀντί τοῦ μηκέτι συστησόμενον, ἐπειδή ἀνάξιον εἶναί φασι τό ὑλικόν συνδιαιωνίζειν ψυχῇ, τήν δέ ψυχήν μόνον ἀθανάτως ὑπάρχειν. Ταῦτα καί αἱρετικοί λέγουσι διαφόρως, ὡς οἱ ἀπό Σίμωνος τοῦ μάγου, καί Μενάνδρου, καί Οὐαλεντίνου, καί Μαρκίωνος, καί Μάνεντος· καί νῦν δέ οἱ ἀπό τῶν Ὠριγένους προερχόμενοι μύθων, οὐ γάρ δογμάτων. Καί ὁρᾶτε τίσι θέλουσι συναριθμεῖσθαι, καί ποίας ἀτόπους δόξας τῇ ἀμωμήτῳ τῶν Χριστιανῶν πίστει προσάπτουσιν οἱ στυγητοί παρά Θεῷ καί ἀνθρώποις εὖ φρονοῦσιν ὑπάρχοντες.

Οἱ δέ τήν σωματικήν: Τουτέστι ψυχῶν μόνων γίνεσθαι ἀνάστασιν, σωμάτων χωρίς.

Ἀρθεῖσαν ἤδη: Ὅ λέγει ὁ Ἀπόστολος ἀρραβῶνα καί ἀπόδειξιν τῆς μετά σώματος καθολικῆς ἀναστάσεως τόν Κύριον (14Ε_422> ἡμῶν Ἰησοῦν Χριστόν