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a study of the resurrection, "for sleep and death are twins," it is necessary indeed for the flesh also to be revived from being dead to being alive, if indeed it is also to be awakened from those who are sleeping. For just as being awake comes from sleeping, and the one who is sleeping does not in every case remain in the same state, always sleeping, but rises again, so also will living come from having died, and not 2.470 in every case does the one who has died, when he has died, remain in the same state. For if being awake comes from sleeping, and being raised up from falling, and being rebuilt from being thrown down, what contrivance is there not to expect that which has been laid down to be raised up and that which has died to be revived? For we too confess these things, not being deceived, that revival happens from dead bodies. And not only this, if you wish, consider from sleeping and rising, but also from seeds and plants, how in all of them the resurrection is proclaimed. For consider the seeds, how, "naked," it says, and without flesh they are cast into the earth, and being brought to fruition are given back again. Since if the seeds should die and decay, and from the seeds living again and growing should no longer happen, what destiny is there but for all things to be consumed into death? 46. But for now we will omit saying more about these things, most excellent Theophilus, and the rest of you judges of these words. But let us take up the things that follow these in order, how far he has departed from what is right. For God, according to him, who expounds the prophecy in the sixty-fifth psalm forcedly and improperly, causes the souls themselves to enter into the flesh as into a snare, to undergo punishment for their sins, which is a matter of absurdity rather than of orthodoxy. For if before the transgression, as we have already set forth in the preceding parts, the souls possessed a body, how are they later, after the transgression, made to enter a body as into a snare, there being no time in which they sinned before they received the body? For it is not of a sane 2.471 mind to say at one time that souls have sinned because of the body, and at another time that, because they sinned, for this reason it has become a bond and a snare for condemnation. For if they sinned because of the body, then the body was with them from the beginning and before the sin. For how did they sin because of that which was not yet? But if again the body itself is considered a snare and fetters and a bond, the cause is no longer both together, but the soul alone. For bonds and snares and fetters are prepared for the one who has sinned, after he has sinned. But indeed we have agreed that the body cannot be a bond for the soul, since the body cooperates toward both, both toward the just and the unjust, whereas a bond restrains from doing wrong. So, as I say, one of two things: either we sinned from the beginning with a body, and there appears no time in which we existed outside a body, and the body is a joint cause with the soul of both good and evil things, or we sinned while living without a body, and the body is in every way blameless of evil. But without a body the soul is not overcome by irrational pleasure, but the first-formed were overcome, having been enticed by irrational pleasure; therefore the soul was with a body even before the sin. For concerning its not being possible for it to be considered a bond made for punishment on account of the transgression, so that the soul might have, according to them, a pure and continuous torment, carrying a corpse, I think I have already fully declared these things with all proof. Whence it is inconsistent and inadmissible to posit the body as a snare and bonds, and God as bringing the souls into the snare to undergo punishment, casting them down from the third heaven in return for their having disobeyed the commandment. For looking at what would anyone believe things so rashly stated by them? although the psalm does not have it so, even if they expound it forcedly. But I will bring forward the things that are contained in it, so that indeed the 2.472 fabulous character of their exegesis may appear, not rightly

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ἀναστάσεως μελέτη «ὕπνῳ γὰρ καὶ θανάτῳ διδυμάοσιν», ἀνάγκη δὴ καὶ τὸ ἀναβιώσκεσθαι εἶναι ἐκ τοῦ τεθνάναι εἰς τὸ ζῆν τὴν σάρκα, εἴπερ καὶ τὸ ἀνεγείρεσθαι ἐκ τῶν καθευδόντων. ὡς γὰρ ἐκ τοῦ καθεύδειν τὸ ἐγρηγορέναι γίγνεται καὶ οὐ πάντως ὁ καθεύδων ἐν τῷ αὐτῷ διαμένει σχήματι καθεύδων ἀεί, ἀλλ' αὖθις ἀνίσταται, οὕτως καὶ τὸ ζῆν ἐκ τοῦ ἀποθανεῖν συμβήσεται, καὶ οὐ 2.470 πάντως ὁ ἀποθανών, ἐπειδὰν ἀποθάνοι, ἐν τῷ αὐτῷ μένει. εἰ γὰρ ἐκ τοῦ κοιμᾶσθαι τὸ ἐγρηγορέναι καὶ ἐκ τοῦ πεσεῖν τὸ ἀνεγερθῆναι καὶ ἐκ τοῦ καταβληθῆναι τὸ ἀνοικοδομηθῆναι, τίς μηχανὴ καὶ ἐκ τοῦ κλιθέντος μὴ οὐχὶ προσδοκᾶν τὸ ἀναστήσεσθαι καὶ ἐκ τοῦ θανόντος τὸ ἀναβιώσεσθαι; καὶ γὰρ ἡμεῖς ταῦτα οὐκ ἐξαπατώμενοι ὁμολογοῦμεν ἐκ τῶν τεθνεώτων σωμάτων τὸ ἀναβιώσκεσθαι συμβαίνειν. καὶ μὴ μόνον τοῦτο, εἰ βούλει, ἀπὸ τοῦ καθεύδειν σκόπει καὶ ἀνίστασθαι, ἀλλὰ καὶ ἀπὸ τῶν σπερμάτων καὶ φυτῶν ὡς ἐν πᾶσιν αὐτοῖς ἡ ἀνάστασις καταγγέλλεται. καταμάθετε γὰρ τὰ σπέρματα, πῶς «γυμνά», φησίν, καὶ ἄσαρκα βάλλεται εἰς τὴν γῆν καὶ τελεσφορούμενα πάλιν ἀποδίδοται. ἐπεὶ εἰ θνῄσκοι μὴν καὶ σήποιτο τὰ σπέρματα, ἐκ δὲ τῶν σπερμάτων μηκέτι τὸ ἀναζῆν καὶ φύειν γένοιτο, τίς ἡ ἀποκλήρωσις μὴ οὐχὶ πάντα καταναλωθῆναι εἰς τὸ τεθνάναι; 46. Ἀλλὰ γὰρ περὶ τούτων πλείω λέγειν τανῦν, ὦ κράτιστε Θεόφιλε, παρήσομεν, καὶ οἱ λοιποὶ κριταὶ τῶν λόγων. λάβωμεν δὲ καὶ τὰ τούτοις ἐφεξῆς ἀκόλουθα, ὡς ἀφέστηκε τοῦ δέοντος μακράν. ὁ θεὸς γὰρ αὐτῷ πάλιν αὐτὰς τὰς ψυχὰς ἐν τῇ κατὰ τὸν ἑξηκοστὸν πέμπτον ψαλμὸν προφητείᾳ βεβιασμένως αὐτὴν καὶ ἀνοικείως ἐκτιθεμένῳ, ὡς εἰς παγίδα εἰς τὴν σάρκα δίκην ὑφεξούσας τῶν ἡμαρτημένων ἐμβιβάζει, ὅπερ ἀτοπίας μᾶλλον ἢ ὀρθοδοξίας ἐστίν. εἰ γὰρ πρὸ τῆς παραβάσεως, καθάπερ ἤδη καὶ ἐν τοῖς ἔμπροσθεν ἐξεθέμεθα, σῶμα ἐκέκτηντο αἱ ψυχαί, πῶς ὡς εἰς παγίδα ὕστερον μετὰ τὴν παράβασιν εἰς σῶμα ἐμβιβάζονται, οὐκ ὄντος χρόνου ἐν ᾧ πρὶν αὐτὰς τὸ σῶμα λαβεῖν ἐξημάρτοσαν; οὐ γὰρ ἔμφρο2.471 νος ὁτὲ μὲν ὡς διὰ τὸ σῶμα λέγειν τὰς ψυχὰς ἡμαρτηκέναι, ὁτὲ δέ, ἐπειδήπερ ἡμάρτοσαν, διὰ τοῦτο καὶ δεσμὸν αὐτὸ καὶ παγίδα πρὸς κατάκρισιν γεγονέναι. εἰ γὰρ διὰ τὸ σῶμα ἥμαρτον, συνῆν ἄρα ἐξ ἀρχῆς αὐταῖς καὶ πρὸ τῆς ἁμαρτίας τὸ σῶμα. πῶς γὰρ διὰ τοῦτο ἡμάρτανον, ὃ μὴ ἦν μηδέπω; εἰ δὲ παγὶς πάλιν αὐτὸ τὸ σῶμα καὶ πέδαι νομίζεται καὶ δεσμός, οὐκέτι τὸ συναμφότερον αἴτιον, ἀλλὰ ψυχὴ μόνη. ἁμαρτήσαντι γὰρ μετὰ τὸ ἁμαρτῆσαι τῷ ἁμαρτήσαντι δεσμὰ καὶ παγίδες καὶ πέδαι κατασκευάζονται. ἀλλὰ μὲν δὴ ὡμολογήσαμεν μὴ δύνασθαι δεσμὸν εἶναι τὸ σῶμα τῆς ψυχῆς, ἐπειδὴ τὸ μὲν σῶμα πρὸς ἑκάτερα, καὶ πρὸς τὸ δίκαιον καὶ ἄδικον, συνεργεῖ, ὁ δὲ δεσμὸς εἴργει τοῦ ἀδικεῖν. ὥστε ὅπερ λέγω δυοῖν θάτερον· ἢ γὰρ ἐξ ἀρχῆς ἡμάρτομεν μετὰ σώματος καὶ οὐ φαίνεται χρόνος ἐν ᾧ ἐκτὸς ὑπήρξαμεν σώματος καὶ συναίτιον τὸ σῶμα καὶ ἀγαθῶν τῇ ψυχῇ καὶ κακῶν, ἢ χωρὶς σώματος διάγοντες ἡμάρτομεν καὶ ἀναίτιον τὸ σῶμα κακίας ἐκ παντός. ἀλλὰ χωρὶς σώματος ὑπὸ ἀλόγου ἡδονῆς οὐ κρατεῖται ἡ ψυχή, ἐκρατήθησαν δὲ οἱ πρωτόπλαστοι ἀλόγῳ δελεασθέντες ἡδονῇ· ἦν ἄρα ἡ ψυχὴ μετὰ σώματος καὶ πρὸ τῆς ἁμαρτίας. περὶ γὰρ δὴ τοῦ μὴ ἐγχωρεῖν αὐτὸ νομίζεσθαι διὰ τὴν παράβασιν δεσμὸν ἐπὶ τιμωρίᾳ γεγονός, ἵν' ἀκήρατον ἡ ψυχὴ καὶ συνεχῆ κατ' αὐτοὺς βάσανον ἔχῃ νεκροφοροῦσα, δοκῶ μοι πλήρης ταῦτα ἤδη μετὰ πάσης ἀποδείξεως δεδηλωκέναι. ὅθεν ἀσύστατον καὶ ἀνένδεκτον τὸ μὲν σῶμα παγίδα τίθεσθαι καὶ δεσμά, τὸν δὲ θεὸν εἰσάγειν τὰς ψυχὰς εἰς τὴν παγίδα δίκην ὑφεξούσας, ἄνωθεν ἐκ τοῦ τρίτου ἐκβάλλοντα οὐρανοῦ ἀνθ' ὧν παρήκουσαν τῆς ἐντολῆς. πρὸς τί γάρ τις βλέψας πιστεύσειεν τοῖς οὕτω ὑπ' αὐτῶν προπετῶς εἰρημένοις; καίπερ οὐκ ἔχοντος οὕτως τοῦ ψαλμοῦ, κἂν βεβιασμένως αὐτὸν ἐκτίθωνται. αὐτὰ δὲ προοίσω τὰ ἐγκείμενα, ἵνα δὴ καὶ τὸ 2.472 μυθῶδες αὐτῶν τῆς ἐξηγήσεως φανῇ, ὀρθῶς μὴ