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for what he has thought he will gnash his teeth. But “fear him who is able to destroy both soul and body in Gehenna” perhaps teaches that the soul is incorporeal, and perhaps also reveals that without a body it will not be punished; concerning which, in our physical speculation, we have spoken about the form and the primary substrate. And also the saying of the apostle, “will also give life to your mortal bodies,” since the body is mortal and does not partake of true life, can represent that the corporeal form of which we have spoken, being by nature mortal, “when Christ, our life, shall appear,” it too changes from being a “body of death,” having been made alive through the life-giving spirit, having become spiritual from carnal. And “But some man will say, how are the dead raised up, and with what body do they come?” plainly shows that the primary substrate will not be raised. For if we have correctly taken the example, it must be observed that the spermatic logos in the grain of wheat, having seized the adjacent matter and having gone through all of it, and having encompassed it with the same form, imposes upon what was once earth and water and air and fire the powers 2.427 which it possesses, and having conquered their qualities, it changes it into that of which it is itself the craftsman; and thus the ear of corn is completed, differing exceedingly from the original grain in size and shape and variety. Of Proclus, the same. 17. These things, then, Origen was zealous to set forth, undertaking a treatise concerning the resurrection, displaying a most varied theory, so much as in a summary; but consider also the things that follow these in order. For it remains to adduce the testimonies from the Scriptures in addition to what has been said, so that just as a statue having all its parts in proportion, so this discourse, having received symmetry, may be constructed whole and complete, but having no deficiency of those things that contribute to its form and beauty. What, then, the Scriptures say in harmony with these things, strengthening man toward the completion of a better way of life, must be spoken. For if anyone is able to understand these things accurately, not deviating from what is necessary, he will know that the resurrection ought not to be understood of this body, as it is unable to remain unchanged through eternity, but of the spiritual body, in which the same character that is now preserved in this one will be kept, so that each of us may be the same also in respect to form, just as was said by Origen. For so he posits that the resurrection will be. For since the material body is in flux and never remains the same even for a short time, but is added to and subtracted from around the form that characterizes the person, by which the shape is also held together, 2.428 it is necessary, he says, to expect that the resurrection is preserved in the form alone. And lest you say that I do not understand; for he explained this obscurely, but I will here explain the meaning of these things to you more clearly. For you have surely already seen the skin of an animal or some other such thing filled with water, how if it is emptied for a little while and filled for a little while, it always displays the same form. For whatever the container is, it is necessary for what is inside to be shaped according to it. For come, while the water is flowing out, if someone should add as much as is being poured out, not allowing the wineskin to be emptied of water all at once, if it is not necessary for what is being added to appear the same as what was before, because the container itself, into which the water flows in and out, is the same. And indeed he who wishes to compare the body to these things will not be ashamed. For in the same way, the things introduced from food in place of the flesh that has been pushed out are transformed into the shape of the containing form, and however much is distributed to the eyes, it resembles the eyes, and however much to the face, the face, and however much to the other parts, these; so that each one appears the same, although the flesh that was the primary substrate is not in him, but of the

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ὧν ἐφρόνησε βρύξει τοὺς ὀδόντας. τὸ δὲ «φοβήθητε τὸν δυνάμενον καὶ τὴν ψυχὴν καὶ τὸ σῶμα ἀπολέσαι ἐν Γεέννῃ» τάχα μὲν διδάσκει ὅτι ἀσώματος ἡ ψυχή, τάχα δὲ καὶ δηλοῖ ὅτι χωρὶς σώματος οὐ κολασθήσεται· περὶ οὗ φυσιολογοῦντες τὰ περὶ τοῦ εἴδους καὶ τοῦ πρώτου ὑποκειμένου εἰρήκαμεν. καὶ τὸ παρὰ τῷ ἀποστόλῳ δέ «ζωοποιήσει καὶ τὰ θνητὰ ὑμῶν σώματα», θνητοῦ ὄντος τοῦ σώματος καὶ οὐ μετέχοντος τῆς ἀληθινῆς ζωῆς, δύναται παριστάνειν ὅτι τὸ σωματικὸν εἶδος περὶ οὗ εἰρήκαμεν, τῇ φύσει θνητὸν ὄν, «ὅταν ὁ Χριστὸς φανερωθῇ, ἡ ζωὴ ἡμῶν», καὶ αὐτὸ μεταβάλλει ἀπὸ τοῦ εἶναι «σῶμα θανάτου», ζωοποιηθὲν διὰ τοῦ πνεύματος τοῦ ζωοποιοῦντος, ἐκ τοῦ σαρκικοῦ πνευματικὸν γεγονός. καὶ τό «ἐρεῖ δέ τις, πῶς ἐγείρονται οἱ νεκροί, ποίῳ δὲ σώματι ἔρχονται;» γυμνῶς παρίστησιν ὅτι τὸ πρῶτον ὑποκείμενον οὐκ ἀναστήσεται. εἰ γὰρ καλῶς ἐλάβομεν τὸ παράδειγμα, τηρητέον ὅτι ὁ σπερματικὸς λόγος ἐν τῷ κόκκῳ τοῦ σίτου δραξάμενος τῆς παρακειμένης ὕλης καὶ δι' ὅλης αὐτῆς χωρήσας, περιδραξάμενός τε αὐτῆς τοῦ αὐτοῦ εἴδους, ὧν ἔχει δυ2.427 νάμεων ἐπιτίθησι τῇ ποτε γῇ καὶ ὕδατι καὶ ἀέρι καὶ πυρί, καὶ νικήσας τὰς ἐκείνων ποιότητας μεταβάλλει ἐπὶ ταύτην ἧς ἐστιν αὐτὸς δημιουργός· καὶ οὕτως συμπληροῦται ὁ στάχυς, εἰς ὑπερβολὴν διαφέρων τοῦ ἐξ ἀρχῆς κόκκου μεγέθει καὶ σχήματι καὶ ποικιλίᾳ. Πρόκλου τοῦ αὐτοῦ. 17. Ἃ μὲν οὖν Ὠριγένης εἰς τὴν περὶ τῆς ἀναστάσεως ἐγχειρῶν πραγματείαν ἐσπούδασε, ποικιλωτάτην ἐπιδεικνύμενος θεωρίαν, τοσαῦτα ὡς ἐν ἐπιτομῇ· ἐνθυμοῦ δὲ καὶ τὰ τούτοις ἀκόλουθα ἐφεξῆς. λείπεται γὰρ τὰς ἀπὸ τῶν γραφῶν ἔτι πρὸς τοῖς εἰρημένοις μαρτυρίας παραλαβεῖν, ἵν' ὥσπερ ἀνδριὰς πάντα τὰ μέρη συμμέτρως ἔχουσα, οὕτως ὁ λόγος οὗτος συμμετρίαν λαβὼν ὅλος ἐκ πλήρους ᾖ κατεσκευασμένος, ἀλλὰ μηδὲν ἔχων ἐνδεὲς τῶν εἰς σχῆμα καὶ κάλλος συναγομένων. τί οὖν αἱ γραφαὶ συνᾴδουσι τούτοις, ἐπικρατύνουσαι πρὸς συμπλήρωσιν διαγωγῆς κρείττονος τὸν ἄνθρωπον, φραστέον. ταῦτα γὰρ ἐάν τις οἷός τε ᾖ, μὴ παρακόπτων τοῦ δέοντος, ἀκριβῶς νοεῖν, εἴσεται τὴν ἀνάστασιν ἐπὶ τούτου μὴ χρῆναι παραλαμβάνεσθαι τοῦ σώματος, ἅτε ἀδυνατοῦντος ἀτρέπτου δι' αἰῶνος μένειν, ἀλλὰ ἐπὶ τοῦ πνευματικοῦ, ἐν ᾧ αὐτὸς ὁ καὶ νῦν ἐν τούτῳ διασῳζόμενος χαρακτὴρ τηρηθήσεται, ἵν' ἕκαστος ἡμῶν καὶ κατὰ τὴν μορφὴν ὁ αὐτὸς ᾖ, καθάπερ ἐλέχθη καὶ Ὠριγένει. οὕτω γὰρ ἐκεῖνος ἔσεσθαι τίθεται τὴν ἀνάστασιν. ῥευστοῦ γὰρ ὄντος τοῦ σώματος τοῦ ὑλικοῦ καὶ μηδέποτε μένοντος ἐφ' ἑαυτῷ κἂν τὸ βραχύ, ἀλλὰ προσγιγνομένου καὶ ἀπογιγνομένου περὶ τὸ εἶδος τὸ χαρακτηρίζον τὸν ἄνθρωπον, ὑφ' οὗ καὶ συγκρα2.428 τεῖται τὸ σχῆμα, ἀνάγκη, φησί, τὴν ἀνάστασιν ἐπὶ μόνου τοῦ εἴδους σῴζεσθαι δεῖν προσδοκᾶν. καὶ ἵνα μὴ εἴπῃς ὅτι οὐ μανθάνω· σκοτεινῶς ἐκεῖνος γὰρ τοῦτο διέλαβεν, ἐγὼ δέ σοι σαφέστερον ὧδε τὸν νοῦν τούτων ἐξηγήσομαι. ἤδη γὰρ πάντως ἑώρακας δέρμα ζῴου ἢ ἄλλο τι τοιοῦτο γεμισθὲν ὕδατος, ὅπως ἐὰν πρὸς ὀλίγον κενούμενον πρὸς ὀλίγον πληροῖτο, ἀεὶ τὸ εἶδος τὸ αὐτὸ δείκνυσιν. οἷον γὰρ ἂν ᾖ τὸ περιέχον, ἀνάγκη πρὸς αὐτὸ καὶ τὸ ἐντὸς σχηματίζεσθαι. φέρε γὰρ ὑπεκρέοντος τοῦ ὕδατος, εἴ τις προσβάλλοι τοσοῦτον ὅσον ἐκχεῖται, μὴ ἐῶν τὸν ἀσκὸν ἀθρόως κενωθῆναι τοῦ ὕδατος, εἰ μὴ τοιοῦτο ἀνάγκη φαίνεσθαι τὸ προστιθέμενον οἷον καὶ τὸ πρότερον, διὰ τὸ εἶναι καὶ τὸ περιέχον τὸ αὐτὸ περὶ ὃ εἰσρεῖ καὶ ἀπορρεῖ τὸ ὕδωρ. καὶ δὴ καὶ τὸ σῶμα τούτοις ὁ ἐθέλων ἀπεικάζειν οὐκ αἰδεσθήσεται. ὡσαύτως γὰρ καὶ τὰ ἀπὸ τῆς τροφῆς ἀντεισαγόμενα ἀντὶ τῶν ὑπεξεωθεισῶν σαρκῶν εἰς τὸ σχῆμα τοῦ περιέχοντος εἴδους μεταβαλοῦνται, καὶ ὁπόσον μὲν ἂν κατὰ τοὺς ὀφθαλμοὺς διαχυθῆ, τοῖς ὀφθαλμοῖς ἔοικεν, ὁπόσον δὲ κατὰ τὸ πρόσωπον, τῷ προσώπῳ, ὁπόσον δὲ κατὰ τὰ ἕτερα, τούτοις· ὥστε τὸν αὐτὸν ἕκαστον φαίνεσθαι, οὐκ οὐσῶν τῶν σαρκῶν ἐν αὐτῷ τῶν πρῶτον ὑποκειμένων, ἀλλὰ τοῦ