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this should happen, many things also that can profit the soul are done away with. He does not, therefore, say this, but that while living and abiding, He wishes it to be dead. For this is a sign of having the Son, of having the Spirit in us, that our bodies differ in no way from the bodies that lie in the coffin, with respect to the body's activity. But do not be afraid, having heard 'mortification'; for you have the true life, which no death will succeed. For such is the life of the Spirit; it no longer yields to death, but consumes and destroys death, and what it has received, it preserves immortal. Therefore, when he said the body is dead, he did not say, the Spirit is living, but 'life,' so that he might show it is able to provide this to others also. Then again, bracing the hearer, he states both the cause of life and the proof; and this is righteousness. For where sin is not, death does not appear; and where death does not appear, life is indestructible. But if the Spirit of him who raised Jesus from the dead dwells in you, he who raised the Lord will also give life to your mortal bodies through his Spirit that dwells in you. Again he brings up the argument concerning the resurrection, since this hope especially strengthened the hearer, and he confirms it from the things that happened to Christ. Do not be afraid, he says, because you are clothed in a dead body; have the Spirit, and it will surely rise again. What then? Do the bodies that do not have the Spirit not rise? And how must all stand before the judgment seat of Christ? And how will the word concerning Gehenna be trustworthy? For if those who do not have the Spirit do not rise, there will be no Gehenna. What then is being said? All will rise, but not all to life, but some to punishment, and others to life. For this reason he did not say, 'He will raise up,' but 'He will give life'; which was more than resurrection, and has been given to the righteous alone. And stating the reason for so great an honor, he added, saying, 'Through his Spirit that dwells in you.' So that if, while you are here, you drive away the grace of the Spirit, and depart not having it whole, you will surely perish, even though you rise again. For just as He cannot bear, seeing His Spirit 60.520 shining in you then, to deliver you to punishment, so He will not deign, seeing it extinguished, to bring you into the bridal chamber, just as with those virgins. Therefore, do not let the body live now, that it may live then; make it die, that it may not die. For if it remains living, it will not live; but if it dies, then it will live. This also happens in the case of the general resurrection; for first it must die and be buried, and then become immortal. This has also happened in the font; for it was first crucified and buried, and then it was raised. This also in the case of the Lord's body; for that too was crucified and buried and then rose again. 9. Let us therefore do this also; let us continually mortify it in its deeds. I do not mean its substance, far from it, but the impulses toward evil deeds. For this also is life, or rather this alone is life, to endure nothing human, nor to be a slave to pleasures. For he who has subjected himself to these can no longer live because of the despondencies from them, and the fears, and the dangers, and the swarm of countless passions. For if death is expected, he is dead before death from fear; if he suspects disease, or insult, or poverty, or anything else unexpected, he has perished and is destroyed. What then could be more wretched than this life? But not so is he who lives by the Spirit, but he stands superior to fears and grief and dangers and all change, not by enduring nothing, but, what is much greater, by despising them even when they come upon him. And how will this be? If the Spirit dwells in us completely; for he did not simply say to dwell for a short time, but to indwell continually. For this reason he did not say, 'The Spirit that dwelt,' but, 'that dwells,' indicating a complete abiding. Therefore, he is most alive who has been made dead to this life. Wherefore he also said: The Spirit is life because of righteousness. And that what is said may become clearer, let us bring forward two men, the one

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τοῦτο γένοιτο, πολλὰ καὶ τῶν τὴν ψυχὴν ὠφελῆσαι δυναμένων ἀνῄρηται. Οὐ τοίνυν τοῦτό φησιν, ἀλλὰ ζῶν καὶ μένον, νεκρὸν εἶναι βούλεται. Τοῦτο γὰρ τοῦ τὸν Υἱὸν ἔχειν, τοῦ τὸ Πνεῦμα ἐν ἡμῖν εἶναι σημεῖόν ἐστιν, τὸ μηδὲν τῶν ἐν τῇ σορῷ κειμένων σωμάτων διαφέρειν ἡμῶν τὰ σώματα πρὸς τὴν τοῦ σώματος ἐργασίαν. Ἀλλὰ μὴ φοβηθῇς, νέκρωσιν ἀκούσας· ἔχεις γὰρ τὴν ὄντως ζωὴν, ἣν οὐδεὶς διαδέξεται θάνατος. Τοιαύτη γὰρ ἡ τοῦ Πνεύματος· οὐκ εἴκει θανάτῳ λοιπὸν, ἀλλ' ἀναλίσκει θάνατον καὶ δαπανᾷ, καὶ ὅπερ ἔλαβεν, ἀθάνατον διατηρεῖ. ∆ιόπερ εἰπὼν τὸ σῶμα νεκρὸν, οὐκ εἶπε, τὸ Πνεῦμα ζῶν, ἀλλὰ ζωὴν, ἵνα δείξῃ καὶ ἑτέροις τοῦτο δυνάμενον παρασχεῖν. Εἶτα πάλιν ἐπισφίγγων τὸν ἀκροατὴν, λέγει καὶ τὴν αἰτίαν τῆς ζωῆς καὶ τὴν ἀπόδειξιν· αὕτη δέ ἐστιν ἡ δικαιοσύνη. Ἁμαρτίας γὰρ οὐκ οὔσης, οὐδὲ θάνατος φαίνεται· θανάτου δὲ μὴ φαινομένου, ἀκατάλυτος ζωή. Εἰ δὲ τὸ Πνεῦμα τοῦ ἐγείραντος Ἰησοῦν ἐκ νεκρῶν οἰκεῖ ἐν ὑμῖν, ὁ ἐγείρας τὸν Κύριον ζωοποιήσει καὶ τὰ θνητὰ σώματα ὑμῶν, διὰ τὸ ἐνοικοῦν αὐτοῦ Πνεῦμα ἐν ὑμῖν. Πάλιν τὸν περὶ τῆς ἀναστάσεως κινεῖ λόγον, ἐπειδὴ αὕτη μάλιστα τὸν ἀκροατὴν ἤλειφεν ἡ ἐλπὶς, καὶ βεβαιοῖ αὐτὸν ἀπὸ τῶν ἐπὶ τοῦ Χριστοῦ συμβάντων. Μὴ γὰρ δὴ φοβηθῇς, φησὶν, ὅτι νεκρὸν περίκεισαι σῶμα· ἔχε τὸ Πνεῦμα, καὶ ἀναστήσεται πάντως. Τί οὖν; τὰ μὴ ἔχοντα Πνεῦμα σώματα οὐκ ἀνίσταται; καὶ πῶς ἅπαντας δεῖ παραστῆναι τῷ βήματι τοῦ Χριστοῦ; πῶς δὲ ὁ τῆς γεέννης ἀξιόπιστος ἔσται λόγος; Εἰ γὰρ οἱ μὴ ἔχοντες Πνεῦμα οὐκ ἀνίστανται, οὐδὲ γέεννα ἔσται. Τί οὖν ἐστι τὸ λεγόμενον; Πάντες μὲν ἀναστήσονται, οὐ πάντες δὲ εἰς ζωὴν, ἀλλ' οἱ μὲν εἰς κόλασιν, οἱ δὲ εἰς ζωήν. ∆ιὰ τοῦτο οὐκ εἶπεν, Ἀναστήσει, ἀλλὰ, Ζωοποιήσει· ὃ πλέον τῆς ἀναστάσεως ἦν, καὶ τοῖς δικαίοις μόνοις δεδωρημένον. Καὶ τὴν αἰτίαν τῆς τοσαύτης τιμῆς τιθεὶς, προσέθηκε λέγων, ∆ιὰ τὸ ἐνοικοῦν αὐτοῦ Πνεῦμα ἐν ὑμῖν. Ὥστε ἂν ἀπελάσῃς ἐνταῦθα ὢν τοῦ Πνεύματος τὴν χάριν, καὶ μὴ σώαν αὐτὴν ἔχων ἀπέλθῃς, ἀπολῇ πάντως, κἂν ἀναστῇς. Ὥσπερ γὰρ οὐκ ἀνέχεται, τὸ Πνεῦμα αὐτοῦ 60.520 λάμπον ὁρῶν ἐν σοὶ τότε, κολάσει σε παραδοῦναι, οὕτως οὐ καταδέξεται, ἐσβεσμένον ἰδὼν, εἰς τὸν νυμφῶνα εἰσαγαγεῖν, καθάπερ οὐδὲ τὰς παρθένους ἐκείνας. Μὴ τοίνυν ἀφῇς ζῆσαι τὸ σῶμα νῦν, ἵνα τότε ζήσῃ· ποίησον αὐτὸ ἀποθανεῖν, ἵνα μὴ ἀποθάνῃ. Ἐὰν γὰρ μένῃ ζῶν, οὐ ζήσεται· ἐὰν δὲ ἀποθάνῃ, τότε ζήσεται. Τοῦτο καὶ ἐπὶ τῆς ἀναστάσεως γίνεται τῆς καθόλου· πρότερον γὰρ ἀποθανεῖν αὐτὸ δεῖ καὶ ταφῆναι, καὶ τότε γενέσθαι ἀθάνατον. Τοῦτο καὶ ἐν τῷ λουτρῷ γέγονεν· ἐσταυρώθη γοῦν τὸ πρότερον καὶ ἐτάφη, καὶ τότε ἠγέρθη. Τοῦτο καὶ ἐπὶ τοῦ σώματος τοῦ Κυριακοῦ· καὶ γὰρ καὶ ἐκεῖνο ἐσταυρώθη καὶ ἐτάφη καὶ τότε ἀνέστη. θʹ. Τοῦτο τοίνυν καὶ ἡμεῖς ποιῶμεν· ἐπὶ τῶν ἔργων αὐτῶν διηνεκῶς αὐτὸ νεκρώσωμεν. Οὐχὶ τὴν οὐσίαν λέγω, μὴ γένοιτο, ἀλλὰ τὰς ὁρμὰς τὰς ἐπὶ τὰς πονηρὰς πράξεις. Καὶ γὰρ καὶ τοῦτο ζωὴ, μᾶλλον δὲ τοῦτο μόνον ζωὴ, τὸ μηδὲν ἀνθρώπινον ὑπομένειν, μηδὲ ἡδοναῖς δουλεύειν. Ὁ γὰρ ταύταις ἑαυτὸν ὑποτάξας, οὐδὲ ζῇν δύναται λοιπὸν διὰ τὰς ἐξ αὐτῶν ἀθυμίας, καὶ τοὺς φόβους, καὶ τοὺς κινδύνους, καὶ τῶν μυρίων παθῶν ἐσμόν. Ἄν τε γὰρ θάνατος προσδοκηθῇ, τέθνηκε πρὸ τοῦ θανάτου τῷ δέει· ἄν τε νόσον ὑποπτεύσῃ, ἂν ὕβριν, ἂν πενίαν, ἂν ἄλλο τι τῶν ἀδοκήτων, ἀπόλωλε καὶ διέφθαρται. Τί τοίνυν τῆς ζωῆς ταύτης γένοιτ' ἂν ἀθλιώτερον; Ἀλλ' οὐχ ὁ τῷ Πνεύματι ζῶν τοιοῦτος, ἀλλὰ καὶ φόβων καὶ λύπης καὶ κινδύνων καὶ μεταβολῆς ἁπάσης ἕστηκεν ἀνώτερος, οὐ τῷ μηδὲν ὑπομένειν, ἀλλ', ὃ πολλῷ μεῖζόν ἐστι, τῷ καὶ ἐπιόντων αὐτῶν καταφρονεῖν. Πῶς δὲ τοῦτο ἔσται; Ἐὰν τὸ Πνεῦμα διόλου κατοικῇ ἐν ἡμῖν· οὐδὲ γὰρ ἁπλῶς αὐτὸ εἶπεν οἰκεῖν πρὸς βραχὺ, ἀλλ' ἐνοικεῖν διηνεκῶς. ∆ιὰ τοῦτο οὐκ εἶπε, Τὸ ἐνοικῆσαν Πνεῦμα, ἀλλὰ, Τὸ ἐνοικοῦν, τὴν διόλου μονὴν ἐνδεικνύμενος. Οὐκοῦν ζῶν οὗτος μάλιστά ἐστιν ὁ νεκρωθεὶς τῷ βίῳ. ∆ιὸ καὶ ἔλεγε· Τὸ Πνεῦμα ζωὴ διὰ δικαιοσύνην. Καὶ ἵνα σαφέστερον τὸ λεγόμενον γένηται, δύο παρ[αγ]άγωμεν ἀνθρώπους, τὸν μὲν