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Just as that which is not gold, but is by nature close to being gold, is called 'like gold' and not 'gold'. If it were gold, it would not be called 'like gold', but 'gold'; but since it is not gold, but close to being gold and appearing as gold, it is called not 'gold' but 'like gold'. So also when he says that the saints will be 'like angels' in the resurrection, we do not hear him promising that the saints will be angels themselves in the resurrection, but close to being angels. Therefore it is most illogical to say that because Christ declared that the saints would appear 'like angels' in the resurrection, these bodies for this reason are not raised, although the word itself clearly signifies the actual event that occurs. For 'resurrection' is not said of that which has not fallen, but of that which has fallen and is raised up; just as when the prophet also says, 'and I will raise up the tabernacle of David that is fallen'. And the desirable tabernacle of the soul fell, crouching down, into the 'earth of dust'. For not that which does not die, but that which dies is brought low. And the flesh dies, for the soul is immortal. Therefore, if the soul is immortal, and the dead one is the body, those who say there is a resurrection, but not of the flesh, deny that there is a resurrection, because not that which stands but that which has fallen and 2.468 been brought low is raised up, according to what is written, 'Does not he who falls rise? Or he who turns away, will he not turn back'? 44. That the soul is immortal the Lord taught openly both through himself and through Solomon, saying; through himself, in the story of the rich man and poor Lazarus, showing the one resting in the bosom of Abraham after the putting off of the body, and the other in torments, with whom he introduced Abraham conversing; and through Solomon in the book entitled Wisdom, where it is written, 'But the souls of the righteous are in the hand of God, and no torment will ever touch them. In the eyes of the foolish they seemed to have died, and their departure was thought to be an affliction, and their going from us a destruction; but they are at peace, and their hope is full of immortality'. Hence, the resurrection is of the body, and not of the soul. For one does not raise up someone who is standing, but someone who is lying down, just as they do not heal the healthy, but the one who is suffering. But if someone forces the argument that the resurrection will be of the soul and not of the flesh, this is great folly and irrationality. For such a one must first show the corruption and dissolution of the soul, in order to show its resurrection, so that he might seem to be saying something clearly and not talking nonsense. Nevertheless, we must grant him to define the soul as mortal. For one of two things must be supposed here: either that the Lord declared the truth in teaching that the soul is immortal and that the one who says it is corruptible is false, or that it is corruptible and that Christ speaks falsehood in teaching that it is indestructible and immortal, 2.469 both in the passage concerning the rich man and the poor man and in the vision concerning Moses and Elijah. But the Lord uttered nothing otherwise, nor did he lie. For it was not an idol or a phantom that he showed them on the mountain, wanting to deceive the apostles, when he showed them Elijah and Moses, but what they truly were; so that, so to speak, even the slowest to learn might learn that the soul is confirmed to be immortal and indestructible. 45. Therefore the resurrection is of the flesh and not of the soul, so that the tabernacle of David which has fallen into corruption might be raised, and having been raised and rebuilt, as in the days of old, it might then remain unharmed and without falling, because God did not intend to build the stone house of David, so that he might have a fine house in the kingdom of heaven, but the flesh, the tabernacle of the soul, which he himself fashioned with his own hands. And you must consider it thus, O most wise Aglaophon. And you will learn this most easily in any case, if you attend to the image of sleeping and rising. For if sleeping comes from being awake and rising from sleeping, and this of death and

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ὥσπερ καὶ τὸ μὴ ὑπάρχον χρυσός, ἐγγὺς δὲ τοῦ εἶναι χρυσὸς πεφυκὸς ὡς χρυσὸς λέγεται καὶ οὐ χρυσός. εἰ δὲ ἦν χρυσός, οὐκ ἐλέγετο ἂν ὡς χρυσός, ἀλλὰ χρυσός· ἐπεὶ δὲ μὴ ἔστι χρυσός, ἀλλὰ ἐγγὺς τοῦ εἶναι χρυσὸς καὶ φαντάζεσθαι τὸν χρυσόν, οὐ χρυσὸς ἀλλ' ὡς χρυσὸς λέγεται. οὕτως καὶ ὡς ἀγγέλους ἔσεσθαι λέγοντος τοὺς ἁγίους ἐν τῇ ἀναστάσει, οὐκ αὐτὸ τοῦτο ἀγγέλους αὐτὸν ἐπαγγέλλεσθαι ἀκούομεν τοὺς ἁγίους ἔσεσθαι ἐν τῇ ἀναστάσει, ἀλλὰ ἐγγὺς τοῦ εἶναι ἀγγέλους. ὥστε ἀλογώτατον τὸ λέγειν, ἐπειδὴ ὁ Χριστὸς ἀπεφήνατο τοὺς ἁγίους ὀφθῆναι ὡς ἀγγέλους ἐν τῇ ἀναστάσει, τὰ σώματα διὰ τοῦτο ταῦτα μὴ ἀνίστασθαι, καίτοι τῆς λέξεως αὐτὴν τὴν πρᾶξιν δηλούσης σαφῶς τοῦ συμβαίνοντος. ἀνάστασις γὰρ οὐκ ἐπὶ τοῦ μὴ πεπτωκότος, ἀλλ' ἐπὶ τοῦ πεπτωκότος λέγεται καὶ ἀνισταμένου· ὥσπερ ὁπόταν λέγῃ καὶ ὁ προφήτης «καὶ ἀναστήσω τὴν σκηνὴν ∆αυὶδ τὴν πεπτωκυῖαν». ἔπεσε δὲ ὀκλάσασα ἡ ποθητὴ σκηνὴ τῆς ψυχῆς εἰς «γῆν χώματος». οὐ γὰρ τὸ μὴ θνῇσκον, ἀλλὰ τὸ θνῇσκον κλίνεται. θνῄσκει δὲ σάρξ, ψυχὴ γὰρ ἀθάνατος. καὶ τοίνυν εἰ ἡ ψυχὴ ἀθάνατος, σῶμα δὲ ὁ νεκρός, οἱ λέγοντες ἀνάστασιν μὲν εἶναι, σαρκὸς δὲ μὴ εἶναι, ἀρνοῦνται μὴ εἶναι ἀνάστασιν, ὅτι μὴ τὸ ἑστὸς ἀλλὰ τὸ πεπτωκὸς καὶ 2.468 κλιθὲν διανίσταται κατὰ τὸ γεγραμμένον «μὴ ὁ πίπτων οὐκ ἀνίσταται ἢ ὁ ἀποστρέφων οὐκ ἀναστρέψει»; 44. Ὅτι δὲ ἀθάνατος ἡ ψυχὴ ἐδίδαξεν ἀναφανδὸν ὁ κύριος καὶ δι' ἑαυτοῦ καὶ διὰ Σολομῶνος εἰπών· δι' ἑαυτοῦ μὲν ἐν τῇ κατὰ τὸν πλούσιον καὶ τὸν πένητα Λάζαρον ἱστορίᾳ, τὸν μὲν ἐν κόλποις Ἀβραὰμ δεικνὺς ἀναπαύεσθαι μετὰ τὴν ἀπόθεσιν τοῦ σώματος, τὸν δὲ ἐν ἀλγηδόσιν, οἷς διαλεγόμενον τὸν Ἀβραὰμ εἰσήγαγε· διὰ Σολομῶνος δὲ ἐν τῇ ἐπιγραφομένῃ Σοφίᾳ, ἔνθα «δικαίων αἱ ψυχαὶ ἐν χειρί» γέγραπται «θεοῦ, καὶ οὐ μὴ ἅψηται αὐτῶν βάσανος. ἔδοξαν ἐν ὀφθαλμοῖς ἀφρόνων τεθνάναι καὶ ἐλογίσθη κάκωσις ἡ ἔξοδος αὐτῶν καὶ ἡ ἀφ' ἡμῶν πορεία σύντριμμα· οἱ δέ εἰσιν ἐν εἰρήνῃ, καὶ ἡ ἐλπὶς αὐτῶν ἀθανασίας πλήρης». ὅθεν σώματος ἡ ἀνάστασις, καὶ οὐ ψυχῆς. οὐ γὰρ τὸν ἑστῶτά τις ἀνίστησιν, ἀλλὰ τὸν κείμενον, ὥσπερ οὐδὲ τὸν ὑγιαίνοντα θεραπεύουσιν, ἀλλὰ τὸν πάσχοντα. Εἰ δέ τις τὴν ἀνάστασιν ἐπὶ τῆς ψυχῆς καὶ μὴ ἐπὶ τῆς σαρκὸς βιάζεται λέγειν ἔσεσθαι, πολλὴ μὲν μωρία τοῦτο καὶ ἀλογία. δεῖ γὰρ φθορὰν πρῶτον καὶ λύσιν τὸν τοιοῦτον τῆς ψυχῆς δεικνύναι, ἵνα δείξῃ δὴ καὶ τὴν ἀνάστασιν, μή τοι ληροῦντά γε, ἀλλὰ σαφῶς λέγοντά τι φαίνεσθαι. ὅμως γοῦν δοτέον αὐτῷ θνητὴν ὁρίσασθαι τὴν ψυχήν. δυοῖν γάρ τοι θάτερον ἐνταῦθα θετέον, ἢ ἀληθῆ τὸν κύριον ἀποφήνασθαι ἀθάνατον τὴν ψυχὴν διδάσκοντα καὶ ψεῦδος τὸ φθείρεσθαι αὐτὴν λέγοντα ἢ φθείρεσθαι καὶ ψεῦδος τῷ ἀνώλεθρον αὐτὴν καὶ ἀθάνατον εἶναι διδάσκειν 2.469 λέγειν τὸν Χριστόν, καὶ ἐν τῇ κατὰ τὸν πλούσιον καὶ τὸν πένητα φράσει καὶ ἐν τῇ κατὰ τὸν Μωυσέα καὶ τὸν Ἠλίαν ὀπτασίᾳ. ἀλλ' οὐδὲν ὁ κύριος ἄλλως ἐφθέγξατο ἢ ἐψεύσατο. οὐ γὰρ εἴδωλον ἢ φάντασμα, τοὺς ἀποστόλους βουλόμενος ἀπατᾶν, ἐδείκνυεν αὐτοῖς ἐν τῷ ὄρει τὸν Ἠλίαν καὶ τὸν Μωυσέα, ἀλλ' ὃ ἦσαν ἀψευδῶς· ὥστε, ὡς ἔπος εἰπεῖν, καὶ τὸν δυσμαθέστατον μαθεῖν ἀθάνατον αὐτὸν εἶναι καὶ ἀνώλεθρον διαβεβαιοῦσθαι τὴν ψυχήν. 45. Οὐκοῦν σαρκὸς ἡ ἀνάστασις γίγνεται καὶ οὐ ψυχῆς, ὅπως ἡ πεπτωκυῖα τοῦ ∆αυὶδ εἰς τὴν φθορὰν ἀνασταίη σκηνή, καὶ ἀναστᾶσα καὶ ἀνοικοδομηθεῖσα, καθὼς αἱ ἡμέραι τοῦ αἰῶνος, ἀπήμων λοιπὸν καὶ ἀδιάπτωτος διαμένοι, ὅτι μὴ τῷ θεῷ τὴν λιθίνην οἰκίαν δείμασθαι τοῦ ∆αυὶδ ἔμελεν, ἵν' ἐν τῇ βασιλείᾳ τῶν οὐρανῶν οἰκίαν σχῇ καλήν, ἀλλὰ τὴν σάρκα, τὸ σκῆνος τῆς ψυχῆς, ἣν αὐτὸς ταῖς ἑαυτοῦ χερσὶν ἐτεκτήνατο. σκοπεῖσθαι δέ σε, ὦ σοφώτατε Ἀγλαοφῶν, οὕτως χρή. πάντως δὲ ῥᾷστα μαθήσῃ τοῦτο, ἐὰν ἐπὶ τὴν τοῦ καθεύδειν εἰκόνα προσσχῇς καὶ ἀνίστασθαι. εἰ γὰρ τὸ ὑπνοῦν ἀπὸ τοῦ ἐγρηγορέναι καὶ τὸ ἀνίστασθαι ἀπὸ τοῦ καθεύδειν γίγνεται καὶ τοῦτο θανάτου καὶ