Chapter XXVII.—Concerning the Resurrection.

We believe also in the resurrection of the dead. For there will be in truth, there will be, a resurrection of the dead, and by resurrection we mean resurrection of bodies1321    1 Cor. xv. 35–44.. For resurrection is the second state of that which has fallen. For the souls are immortal, and hence how can they rise again? For if they define death as the separation of soul and body, resurrection surely is the re-union of soul and body, and the second state of the living creature that has suffered dissolution and downfall1322    Epist. in Ancor. n. 89; Method., Contr. Orig.. It is, then, this very body, which is corruptible and liable to dissolution, that will rise again incorruptible. For He, who made it in the beginning of the sand of the earth, does not lack the power to raise it up again after it has been dissolved again and returned to the earth from which it was taken, in accordance with the reversal of the Creator’s judgment.

For if there is no resurrection, let us eat and drink1323    Is. xxii. 13; 1 Cor. xv. 32.: let us pursue a life of pleasure and enjoyment. If there is no resurrection, wherein do we differ from the irrational brutes? If there is no resurrection, let us hold the wild beasts of the field happy who have a life free from sorrow. If there is no resurrection, neither is there any God nor Providence, but all things are driven and borne along of themselves. For observe how we see most righteous men suffering hunger and injustice and receiving no help in the present life, while sinners and unrighteous men abound in riches and every delight. And who in his senses would take this for the work of a righteous judgment or a wise providence? There must be, therefore, there must be, a resurrection. For God is just and is the rewarder of those who submit patiently to Him. Wherefore if it is the soul alone that engages in the contests of virtue, it is also the soul alone that will receive the crown. And if it were the soul alone that revels in pleasures, it would also be the soul alone that would be justly punished. But since the soul does not pursue either virtue or vice separate from the body, both together will obtain that which is their just due.

Nay, the divine Scripture bears witness that there will be a resurrection of the body. God in truth says to Moses after the flood, Even as the green herb have I given you all things. But flesh with the life thereof, which is the blood thereof, shall ye not eat. And surely your blood of your lives will I require; at the hand of every beast will I require it, and at the hand of every man’s brother will I require the life of man. Whoso sheddeth man’s blood, for his blood his own shall be shed, for in the image of God made I man1324    Gen. ix. 3, 4, 5, 6.. How will He require the blood of man at the hand of every beast, unless because the bodies of dead men will rise again? For not for man will the beasts die.

And again to Moses, I am the God of Abraham, the God of Isaac and the God of Jacob: God is not the God of the dead (that is, those who are dead and will be no more), but of the living1325    Ex. iii. 6; St. Matt. xxii. 32., whose souls indeed live in His hand1326    Wisd. iii. 1., but whose bodies will again come to life through the resurrection. And David, sire of the Divine, says to God, Thou takest away their breath, they die and return to their dust1327    Ps. civ. 29.. See how he speaks about bodies. Then he subjoins this, Thou sendest forth Thy Spirit, they are created: and Thou renewest the face of the earth1328    Ibid. 30..

Further Isaiah says: The dead shall rise again, and they that are in the graves shall awake1329    Is. xxvi. 18.. And it is clear that the souls do not lie in the graves, but the bodies.

And again, the blessed Ezekiel says: And it was as I prophesied, and behold a shaking and the bones came together, bone to his bone, each to its own joint: and when I beheld, lo, the sinews came up upon them and the flesh grew and rose up on them and the skin covered them above1330    Ez. xxxvii. 7.. And later he teaches how the spirits came back when they were bidden.

And divine Daniel also says: And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such trouble as never was since there was a nation on the earth even to that same time. And at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake: some to everlasting life and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament, and out of the multitude of the just shall shine like stars into the ages and beyond1331    Dan. xii. 1, 2, 3.. The words, many of them that sleep in the dust of the earth shall awake, clearly shew that there will be a resurrection of bodies. For no one surely would say that the souls sleep in the dust of the earth.

Moreover, even the Lord in the holy Gospels clearly allows that there is a resurrection of the bodies. For they that are in the graves, He says, shall hear His voice and shall come forth: they that have done good unto the resurrection of life, and they that have done evil unto the resurrection of damnation1332    St. John v. 28, 29.. Now no one in his senses would ever say that the souls are in the graves.

But it was not only by word, but also by deed, that the Lord revealed the resurrection of the bodies. First He raised up Lazarus, even after he had been dead four days, and was stinking1333    St. John xi. 39–44.. For He did not raise the soul without the body, but the body along with the soul: and not another body but the very one that was corrupt. For how could the resurrection of the dead man have been known or believed if it had not been established by his characteristic properties? But it was in fact to make the divinity of His own nature manifest and to confirm the belief in His own and our resurrection, that He raised up Lazarus who was destined once more to die. And the Lord became Himself the first-fruits of the perfect resurrection that is no longer subject to death. Wherefore also the divine Apostle Paul said: If the dead rise not, then is not Christ raised. And if Christ be not raised, our faith is vain: we are yet in our sins1334    1 Cor. xv. 16, 17.. And, Now is Christ risen from the dead and become the first-fruits of them that slept1335    Ibid. 20., and the first-born from the dead1336    Col. i. 18.; and again, For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with Him1337    1 Thess. iv. 14.. Even so, he said, as Christ rose again. Moreover, that the resurrection of the Lord was the union of uncorrupted body and soul (for it was these that had been divided) is manifest: for He said, Destroy this temple, and in three days I will raise it up1338    St. John ii. 19.. And the holy Gospel is a trustworthy witness that He spoke of His own body. Handle Me and see, the Lord said to His own disciples when they were thinking that they saw a spirit, that it is I Myself, and that I am not changed1339    St. Luke xxiv. 37.: for a spirit hath not flesh or bones, as ye see Me have1340    Ibid. xxiv. 39.. And when He had said this He shewed them His hands and His side, and stretched them forward for Thomas to touch1341    St. John xx. 27.. Is not this sufficient to establish belief in the resurrection of bodies?

Again the divine apostle says, For this corruptible must put on incorruption, and this mortal must put on immortality1342    1 Cor. xv. 35.. And again: It is sown in corruption, it is raised in incorruption: it is sown in weakness, it is raised in power: it is sown in dishonour, it is raised in glory: it is sown a natural body (that is to say, crass and mortal), it is raised a spiritual body1343    1 Cor. xv. 42, 44., such as was our Lord’s body after the resurrection which passed through closed doors, was unwearying, had no need of food, or sleep, or drink. For they will be, saith the Lord, as the angels of God1344    St. Mark xii. 25.: there will no longer be marriage nor procreation of children. The divine apostle, in truth, says, For our conversation is in heaven, from whence also we look for the Saviour, the Lord Jesus, Who shall change our vile body that it may be fashioned like unto His glorious body1345    Philip. iii. 20, 21.: not meaning change into another form (God forbid!), but rather the change from corruption into incorruption1346    Nyss., loc. citat.; Epiph., Hæres. vi. 4..

But some one will say, How are the dead raised up? Oh, what disbelief! Oh, what folly! Will He, Who at His solitary will changed earth into body, Who commanded the little drop of seed to grow in the mother’s womb and become in the end this varied and manifold organ of the body, not the rather raise up again at His solitary will that which was and is dissolved? And with what body do they come1347    1 Cor. xv. 35.? Thou fool, if thy hardness will not permit you to believe the words of God, at least believe His works1348    Epiph., Ancor., n. 93.. For that which thou sowest is not quickened except it die1349    1 Cor. xv. 35.. And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat or of some other grain. But God giveth it a body as it hath pleased Him, and to every seed his own body1350    Ibid. 36, 37, 38.. Behold, therefore, how the seed is buried in the furrows as in tombs. Who is it that giveth them roots and stalk and leaves and ears and the most delicate beards? Is it not the Maker of the universe? Is it not at the bidding of Him Who hath contrived all things? Believe, therefore, in this wise, even that the resurrection of the dead will come to pass at the divine will and sign. For He has power that is able to keep pace with His will.

We shall therefore rise again, our souls being once more united with our bodies, now made incorruptible and having put off corruption, and we shall stand beside the awful judgment-seat of Christ: and the devil and his demons and the man that is his, that is the Antichrist and the impious and the sinful, will be given over to everlasting fire: not material fire1351    See Migne’s Preface to John’s Dial., Contr. Manichæos. like our fire, but such fire as God would know. But those who have done good will shine forth as the sun with the angels into life eternal, with our Lord Jesus Christ, ever seeing Him and being in His sight and deriving unceasing joy from Him, praising Him with the Father and the Holy Spirit throughout the limitless ages of ages1352    In R. 2924 is read: ἐν τῷ Κυρί& 251· ἡμῶν, ᾧ πρέπει πάσα δόξα, τιμὴ, καὶ προσκύνησις, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰ& 242·νας τῶν αἰ& 240·νων. ᾽Αμήν. In 2928: ὅτι αὐτῷ πρέπει δόξα, τιμὴ καὶ προσκύνησις, νῦν καὶ ἀεὶ, &c.. Amen.

Περὶ ἀναστάσεως

Πιστεύομεν δὲ καὶ εἰς ἀνάστασιν νεκρῶν. Ἔσται γάρ, ὄντως ἔσται νεκρῶν ἀνάστασις. Ἀνάστασιν δὲ λέγοντες σωμάτων φαμὲν ἀνάστασιν. Ἀνάστασις γάρ ἐστι δευτέρα τοῦ πεπτωκότος στάσις: αἱ γὰρ ψυχαὶ ἀθάνατοι οὖσαι πῶς ἀναστήσονται; Εἰ γὰρ θάνατον ὁρίζονται χωρισμὸν ψυχῆς ἀπὸ σώματος, ἀνάστασίς ἐστι πάντως συνάφεια πάλιν ψυχῆς καὶ σώματος καὶ δευτέρα τοῦ διαλυθέντος καὶ πεσόντος ζῴου στάσις. Αὐτὸ οὖν τὸ σῶμα τὸ φθειρόμενον καὶ διαλυόμενον, αὐτὸ ἀναστήσεται ἄφθαρτον: οὐκ ἀδυνατεῖ γὰρ ὁ ἐν ἀρχῇ ἐκ τοῦ χοὸς τῆς γῆς αὐτὸ συστησάμενος πάλιν ἀναλυθὲν καὶ ἀποστραφὲν εἰς τὴν γῆν, ἐξ ἧς ἐλήφθη κατὰ τὴν τοῦ δημιουργοῦ ἀπόφασιν, πάλιν ἀναστῆσαι αὐτό.

Εἰ γὰρ μὴ ἔστιν ἀνάστασις, «φάγωμεν καὶ πίωμεν», τὸν ἐνήδονον καὶ ἀπολαυστικὸν βίον μετέλθωμεν. Εἰ οὐκ ἔστιν ἀνάστασις, ἐν τίνι τῶν ἀλόγων διαφέρομεν; Εἰ οὐκ ἔστιν ἀνάστασις, μακαρίσωμεν τὰ θηρία τοῦ ἀγροῦ τὸν ἄλυπον ἔχοντα βίον. Εἰ οὐκ ἔστιν ἀνάστασις, οὐδὲ θεός ἐστιν οὐδὲ πρόνοια, αὐτομάτως δὲ πάντα ἄγονταί τε καὶ φέρονται. Ἰδοὺ γὰρ ὁρῶμεν πλείστους δικαίους μὲν πενομένους καὶ ἀδικουμένους καὶ μηδεμιᾶς ἐν τῷ παρόντι βίῳ τυγχάνοντας ἀντιλήψεως, ἁμαρτωλοὺς δὲ καὶ ἀδίκους ἐν πλούτῳ καὶ πάσῃ τρυφῇ εὐθηνοῦντας. Καὶ τίς ἂν τοῦτο δικαιοκρισίας ἢ σοφῆς προνοίας ἔργον εὖ φρονῶν ὑπολάβοι; Ἔσται οὖν, ἔσται ἀνάστασις. Δίκαιος γὰρ ὁ θεὸς καὶ τοῖς ὑπομένουσιν αὐτὸν μισθαποδότης γίνεται. Εἰ μὲν οὖν ἡ ψυχὴ μόνη τοῖς τῆς ἀρετῆς ἀγῶσιν ἐνήθλησε, μόνη καὶ στεφανωθήσεται. Καὶ εἰ μόνη ταῖς ἡδοναῖς ἐνεκυλίσθη, μόνη δικαίως ἂν ἐκολάζετο: ἀλλ' ἐπεὶ μήτε τὴν ὕπαρξιν κεχωρισμένην ἔσχον μήτε τὴν ἀρετὴν μήτε τὴν κακίαν ἡ ψυχὴ μετῆλθε δίχα τοῦ σώματος, δικαίως ἄμφω ἅμα καὶ τῶν ἀμοιβῶν τεύξονται.

Μαρτυρεῖ δὲ καὶ ἡ θεία γραφή, ὅτι ἔσται σωμάτων ἀνάστασις. Φησὶ γοῦν ὁ θεὸς πρὸς Νῶε μετὰ τὸν κατακλυσμόν: «Ὡς λάχανα χόρτου δέδωκα ὑμῖν τὰ πάντα. Πλὴν κρέας ἐν αἵματι ψυχῆς οὐ φάγεσθε: καὶ γὰρ τὸ ὑμέτερον αἷμα τῶν ψυχῶν ὑμῶν ἐκζητήσω, ἐκ χειρὸς πάντων τῶν θηρίων ἐκζητήσω αὐτὸ καὶ ἐκ χειρὸς παντὸς ἀνθρώπου ἀδελφοῦ αὐτοῦ ἐκζητήσω τὴν ψυχὴν αὐτοῦ. Ὁ ἐκχέων αἷμα ἀνθρώπου, ἀντὶ τοῦ αἵματος αὐτοῦ ἐκχυθήσεται, ὅτι ἐν εἰκόνι θεοῦ ἐποίησα τὸν ἄνθρωπον». Πῶς ἐκζητήσει τὸ αἷμα τοῦ ἀνθρώπου ἐκ χειρὸς πάντων τῶν θηρίων, ἢ ὅτι ἀναστήσει τὰ σώματα τῶν ἀνθρώπων τῶν ἀποθνῃσκόντων; Οὐ γὰρ ἀντὶ τοῦ ἀνθρώπου ἀποθανεῖται τὰ θηρία. _καὶ πάλιν τῷ Μωσεῖ: «Ἐγώ εἰμι ὁ θεὸς Ἀβραὰμ καὶ θεὸς Ἰσαὰκ καὶ θεὸς Ἰακώβ. Οὐκ ἔστιν ὁ θεὸς νεκρῶν θεὸς» τῶν ἀποθανόντων καὶ οὐκέτι ἐσομένων, ἀλλὰ ζώντων, ὧν αἱ ψυχαὶ μὲν ἐν χειρὶ αὐτοῦ ζῶσι, τὰ δὲ σώματα πάλιν διὰ τῆς ἀναστάσεως ζήσεται. Καὶ ὁ θεοπάτωρ Δαυίδ φησι πρὸς τὸν θεόν: «Ἀντανελεῖς τὸ πνεῦμα αὐτῶν, καὶ ἐκλείψουσι καὶ εἰς τὸν χοῦν αὐτῶν ἐπιστρέψουσιν». Ἰδοὺ περὶ τῶν σωμάτων ὁ λόγος. Εἶτα ἐπάγει: «Ἐξαποστελεῖς τὸ πνεῦμά σου, καὶ κτισθήσονται, καὶ ἀνακαινιεῖς τὸ πρόσωπον τῆς γῆς». _καὶ Ἡσαΐας δέ: «Ἀναστήσονται οἱ νεκροί, καὶ ἐγερθήσονται οἱ ἐν τοῖς μνημείοις». Δῆλον δέ, ὡς οὐχ αἱ ψυχαὶ ἐν τοῖς μνημείοις τίθενται, ἀλλὰ τὰ σώματα. Καὶ ὁ μακάριος δὲ Ἰεζεκιήλ: «Καὶ ἐγένετο», φησίν, «ἐν τῷ με προφητεῦσαι, καὶ ἰδοὺ σεισμός, καὶ προσήγαγε τὰ ὀστᾶ, ὀστέον πρὸς ὀστέον, ἕκαστον πρὸς τὴν ἁρμονίαν αὐτοῦ. Καὶ εἶδον, καὶ ἰδοὺ ἐπεγένετο αὐτοῖς νεῦρα, καὶ σάρκες ἀνεφύοντο, καὶ ἀνέβαινεν ἐπ' αὐτὰ καὶ περιετάθη αὐτοῖς δέρματα ἐπάνωθεν». Εἶτα διδάσκει, πῶς κελευσθέντα ἐπανῆλθε τὰ πνεύματα. Καὶ ὁ θεῖος Δανιήλ: «Καὶ ἐν τῷ καιρῷ ἐκείνῳ ἀναστήσεται Μιχαὴλ ὁ ἄρχων ὁ μέγας ὁ ἑστηκὼς ἐπὶ τοὺς υἱοὺς τοῦ λαοῦ σου: καὶ ἔσται καιρὸς θλίψεως, θλῖψις, οἵα οὐ γέγονεν, ἀφ' οὗ γεγένηται ἔθνος ἐπὶ τῆς γῆς, ἕως τοῦ καιροῦ ἐκείνου. Καὶ ἐν τῷ καιρῷ ἐκείνῳ σωθήσεται ὁ λαός σου, πᾶς ὁ εὑρεθεὶς γεγραμμένος ἐν τῷ βιβλίῳ. Καὶ πολλοὶ τῶν καθευδόντων ἐν γῆς χώματι ἐγερθήσονται, οὗτοι εἰς ζωὴν αἰώνιον, καὶ οὗτοι εἰς ὀνειδισμὸν καὶ αἰσχύνην αἰώνιον. Καὶ οἱ συνιόντες ἐκλάμψουσιν ὡς ἡ λαμπρότης τοῦ στερεώματος, καὶ ἀπὸ τῶν δικαίων τῶν πολλῶν ὡς οἱ ἀστέρες εἰς τοὺς αἰῶνας καὶ ἔτι ἐκλάμψουσι». _«Πολλοὶ τῶν καθευδόντων ἐν γῆς χώματι», λέγων, «ἐξεγερθήσονται», δῆλον, ὡς ἀνάστασιν ἐμφαίνει σωμάτων: οὐ γὰρ δήπου τις φήσειε τὰς ψυχὰς ἐν γῆς χώματι καθεύδειν. Ἀλλὰ μὴν καὶ ὁ κύριος ἐν τοῖς ἱεροῖς εὐαγγελίοις τὴν τῶν σωμάτων ἀριδήλως ἀνάστασιν παραδέδωκεν. «Ἀκούσονται» γάρ, φησίν, «οἱ ἐν τοῖς μνημείοις τῆς φωνῆς τοῦ υἱοῦ τοῦ θεοῦ, καὶ ἐξελεύσονται οἱ τὰ ἀγαθὰ ποιήσαντες εἰς ἀνάστασιν ζωῆς, οἱ δὲ τὰ φαῦλα πράξαντες εἰς ἀνάστασιν κρίσεως». Ἐν τοῖς μνημείοις δὲ τὰς ψυχάς ποτε τῶν εὖ φρονούντων εἴποι τις ἄν;

Οὐ λόγῳ δὲ μόνον, ἀλλὰ καὶ ἔργῳ τὴν τῶν σωμάτων ὁ κύριος ἀνάστασιν ἐφανέρωσε. Πρῶτον μὲν τεταρταῖον καὶ ἤδη φθαρέντα καὶ ὀδωδότα ἐγείρας τὸν Λάζαρον: οὐ ψυχὴν γὰρ ἐστερημένην σώματος, ἀλλὰ καὶ σῶμα σὺν τῇ ψυχῇ, καὶ οὐχ ἕτερον, ἀλλ' αὐτὸ τὸ φθαρὲν ἤγειρε. Πῶς γὰρ ἂν ἐγινώσκετο ἢ ἐπιστεύετο ἡ τοῦ τεθνεῶτος ἀνάστασις μὴ τῶν χαρακτηριστικῶν τῆς ὑποστάσεως ἰδιωμάτων ταύτην συνιστώντων; Ἀλλὰ Λάζαρον μὲν πρὸς ἔνδειξιν τῆς οἰκείας θεότητος καὶ πίστωσιν τῆς αὐτοῦ τε καὶ ἡμῶν ἀναστάσεως ἤγειρε, πάλιν ὑποστρέφειν μέλλοντα εἰς θάνατον. Αὐτὸς δὲ ὁ κύριος ἀπαρχὴ τῆς τελείας καὶ μηκέτι θανάτῳ ὑποπιπτούσης ἀναστάσεως γέγονε. Διὸ δὴ καὶ ὁ θεῖος ἀπόστολος Παῦλος ἔλεγεν: «Εἰ νεκροὶ οὐκ ἐγείρονται, οὐδὲ Χριστὸς ἐγήγερται. Ἄρα οὖν ματαία ἡ πίστις ἡμῶν: ἄρα ἔτι ἐσμὲν ἐν ταῖς ἁμαρτίαις ἡμῶν», καὶ ὅτι «Χριστὸς ἐγήγερται, ἀπαρχὴ τῶν κεκοιμημένων», καί: «Πρωτότοκος ἐκ νεκρῶν», καὶ πάλιν: «Εἰ γὰρ πιστεύομεν, ὅτι Ἰησοῦς ἀπέθανε καὶ ἀνέστη, οὕτως ὁ θεὸς τοὺς κοιμηθέντας διὰ τοῦ Ἰησοῦ ἄξει σὺν αὐτῷ». «Οὕτως» ἔφη, ὡς ὁ κύριος ἀνέστη.

Ὅτι δὲ ἡ τοῦ κυρίου ἀνάστασις σώματος ἀφθαρτισθέντος καὶ ψυχῆς ἕνωσις ἦν (ταῦτα γὰρ τὰ διαιρεθέντα), δῆλον: ἔφη γάρ: «Λύσατε τὸν ναόν, καὶ ἐν τρισὶν ἡμέραις οἰκοδομήσω αὐτόν». Μάρτυς δὲ ἀξιόπιστος τὸ ἱερὸν εὐαγγέλιον, ὡς περὶ τοῦ ἰδίου ἔλεγε σώματος. «Ψηλαφήσατέ με καὶ ἴδετε», φησὶ τοῖς οἰκείοις μαθηταῖς ὁ κύριος πνεῦμα δοκοῦσιν ὁρᾶν, «ὅτι ἐγώ εἰμι καὶ οὐκ ἠλλοίωμαι: ὅτι πνεῦμα σάρκα καὶ ὀστέα οὐκ ἔχει, καθὼς ἐμὲ θεωρεῖτε ἔχοντα». «Καὶ τοῦτο εἰπὼν ἔδειξεν αὐτοῖς τὰς χεῖρας καὶ τὴν πλευρὰν» καὶ τῷ Θωμᾷ προτείνει πρὸς ψηλάφησιν. Ἆρα οὐχ ἱκανὰ ταῦτα τὴν τῶν σωμάτων πιστώσασθαι ἀνάστασιν;

Πάλιν φησὶν ὁ θεῖος ἀπόστολος: «Δεῖ γὰρ τὸ φθαρτὸν τοῦτο ἐνδύσασθαι ἀφθαρσίαν, καὶ τὸ θνητὸν τοῦτο ἐνδύσασθαι ἀθανασίαν», καὶ πάλιν: «Σπείρεται ἐν φθορᾷ, ἐγείρεται ἐν ἀφθαρσίᾳ: σπείρεται ἐν ἀσθενείᾳ, ἐγείρεται ἐν δυνάμει: σπείρεται ἐν ἀτιμίᾳ, ἐγείρεται ἐν δόξῃ: σπείρεται σῶμα ψυχικὸν» ἤτοι παχύ τε καὶ θνητόν, «ἐγείρεται σῶμα πνευματικόν», ἄτρεπτον, ἀπαθές, λεπτόν: τοῦτο γὰρ σημαίνει τὸ «πνευματικόν», οἷον τὸ τοῦ κυρίου σῶμα μετὰ τὴν ἀνάστασιν κεκλεισμένων τῶν θυρῶν διερχόμενον, ἀκοπίατον, τροφῆς, ὕπνου καὶ πόσεως ἀνενδεές. Ἔσονται γάρ, φησὶν ὁ κύριος, «ὡς οἱ ἄγγελοι τοῦ θεοῦ», οὐ γάμος ἔτι, οὐ τεκνογονία. Φησὶ γοῦν ὁ θεῖος ἀπόστολος: «Ἡμῶν γὰρ τὸ πολίτευμα ἐν οὐρανοῖς ὑπάρχει, ἐξ οὗ καὶ σωτῆρα ἀπεκδεχόμεθα κύριον Ἰησοῦν, ὃς καὶ μετασχηματίσει τὸ σῶμα τῆς ταπεινώσεως ἡμῶν εἰς τὸ γενέσθαι αὐτὸ σύμμορφον τῷ σώματι τῆς δόξης αὐτοῦ», οὐ τὴν εἰς ἑτέραν μορφὴν μεταποίησιν λέγων_ἄπαγε_, τὴν ἐκ φθορᾶς δὲ μᾶλλον εἰς ἀφθαρσίαν ἐναλλαγήν.

«Ἀλλ' ἐρεῖ τις: Πῶς ἐγείρονται οἱ νεκροί;» Ὢ τῆς ἀπιστίας. Ὢ τῆς ἀφροσύνης. Ὁ χοῦν εἰς σῶμα βουλήσει μόνῃ μεταβαλών, ὁ μικρὰν ὕλης ῥανίδα τοῦ σπέρματος ἐν μήτρᾳ αὔξειν προστάξας καὶ τὸ πολυειδὲς τοῦτο καὶ πολύμορφον ἀποτελεῖν τοῦ σώματος ὄργανον, οὐχὶ μᾶλλον τὸ γεγονὸς καὶ διαρρυὲν ἀναστήσει πάλιν βουληθείς; «Ποίῳ δὲ σώματι ἔρχονται; Ἄφρον»: εἰ τοῖς τοῦ θεοῦ λόγοις οὐ πιστεύειν ἡ πώρωσις συγχωρεῖ, κἂν τοῖς ἔργοις πίστευε. «Σὺ γάρ, ὃ σπείρεις, οὐ ζωοποιεῖται, ἐὰν μὴ ἀποθάνῃ: καὶ ὃ σπείρεις, οὐ τὸ σῶμα τὸ γενησόμενον σπείρεις, ἀλλὰ γυμνὸν κόκκον, εἰ τύχοι, σίτου ἤ τινος τῶν λοιπῶν. Ὁ δὲ θεὸς αὐτῷ δίδωσι σῶμα, καθὼς ἠθέλησε, καὶ ἑκάστῳ τῶν σπερμάτων τὸ ἴδιον σῶμα». Θέασαι τοίνυν ὡς ἐν τάφοις ταῖς αὔλαξι τὰ σπέρματα καταχωννύμενα. Τίς ὁ τούτοις ῥίζας ἐντιθείς, καλάμην καὶ φύλλα, καὶ ἀστάχυας καὶ τοὺς λεπτοτάτους ἀνθέρικας; Οὐχ ὁ τῶν ὅλων δημιουργός; Οὐ τοῦ τὰ πάντα τεκτηναμένου τὸ πρόσταγμα; Οὕτω τοίνυν πίστευε καὶ τῶν νεκρῶν τὴν ἀνάστασιν ἔσεσθαι θείᾳ βουλήσει καὶ νεύματι: σύνδρομον γὰρ ἔχει τῇ βουλήσει τὴν δύναμιν.

Ἀναστησόμεθα τοιγαροῦν τῶν ψυχῶν πάλιν ἑνουμένων τοῖς σώμασιν ἀφθαρτιζομένοις καὶ ἀποδυομένοις τὴν φθορὰν καὶ παραστησόμεθα τῷ φοβερῷ τοῦ Χριστοῦ βήματι, καὶ παραδοθήσεται ὁ διάβολος καὶ οἱ δαίμονες αὐτοῦ καὶ ὁ ἄνθρωπος αὐτοῦ ἤγουν ὁ ἀντίχριστος καὶ οἱ ἀσεβεῖς καὶ οἱ ἁμαρτωλοὶ εἰς τὸ πῦρ τὸ αἰώνιον, οὐχ ὑλικὸν οἷον τὸ παρ' ἡμῖν, ἀλλ' οἷον εἰδείη θεός. Οἱ δὲ τὰ ἀγαθὰ πράξαντες ἐκλάμψουσιν ὡς ὁ ἥλιος σὺν ἀγγέλοις εἰς ζωὴν αἰώνιον σὺν τῷ κυρίῳ ἡμῶν Ἰησοῦ Χριστῷ, ὁρῶντες αὐτὸν καὶ ὁρώμενοι καὶ ἄληκτον τὴν ἀπ' αὐτοῦ εὐφροσύνην καρπούμενοι.