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a man may commit is outside the body, but he who fornicates sins against his own body.” For pride and unbelief and anger and hypocrisy are sins of the soul, but fornication and passion and luxury are of the body; with which neither will the soul fly up toward truth nor will the body be subjected to the doctrines of self-control, but both will slip away from the kingdom of Christ. And therefore if our bodies, being kept in holiness, are a “temple of the spirit dwelling in us,” and “the Lord is in the body,” and the members of the body are “members of Christ,” the body, therefore, is subject to the divine law and “is able to inherit the kingdom of God.” “For he who raised Christ from the dead will give life,” he says, “also to your mortal bodies through his spirit dwelling in you,” “so that this mortal may put on immortality and the corruptible may put on incorruption, and death may be swallowed up in victory.” For the apostle was not, in our opinion, speaking here about another body, but about this one that dies and becomes a corpse, through which it is possible to fornicate and to sin in other ways. 54. But if they suppose there to be a difference between body and flesh—so that we might permit them to rationalize these things also, and they might think the body is one thing, such as the soul's own, which is not seen, but the flesh is this outer thing which is seen—it must be said that not only Paul and the prophets know this flesh to be called body, but also other philosophers from without, among whom especially the precision of names has been observed. For flesh, if they wish to examine these matters scientifically, is not properly the name for this whole mass of our tabernacle, but some part of the whole, such as bones or nerves or veins, while the whole is body. Whence also physicians, who indeed have accurately understood the nature of bodies, know this visible thing to be the body. But Plato also knows this very thing, the body, to be the body. At any rate, in the Phaedo Socrates said, “do we not consider death to be something other than the release of the soul from the body?” and that to be dead is this: for the body to have become separate by itself, released from the soul, and the soul separate from the body? For indeed the blessed Moses—for we have now come to the Lord's own scriptures—knows to call this thing which we see a body: saying in the purification laws, he who has touched an unclean thing “shall wash his garments” and “shall wash his body with water” and “shall be unclean until evening.” And what of Job? Does he not also know to call this mortal thing a body, saying “my body is covered with the filth of worms”? But Solomon also, that “wisdom will not enter into a malicious soul, nor dwell in a body that is in debt to sin.” And in Daniel it is said of the martyrs, “the fire had no power over their body,” “and a hair of their head was not singed.” And the Lord in the gospel: “Therefore I say to you, do not worry about what you will eat or what you will wear. Is not the soul more than food, and the body more than clothing?” And the apostle also, saying “Let not sin therefore reign in your mortal body,” establishes that we know this which we are clothed in to be the body, and again “But if the spirit of him who raised Jesus dwells in you, he who raised Christ from the dead will also give life to your mortal bodies” and again “If the foot should say, ‘Because I am not a hand, I am not of the body,’ it is not therefore not of the body,” and again “And not being weak in faith, Abraham did not consider his own body, already dead.” And again “For we must all appear before the judgment seat of Christ, that each one may receive the things done in the body, according to what he has done,” and again “for his letters are weighty and powerful, but his bodily presence is weak,” and again “I know a man in Christ who fourteen years ago—whether in the body I do not know, or out of the

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ποιήσῃ ἄνθρωπος ἐκτὸς τοῦ σώματός ἐστιν, ὁ δὲ πορνεύων εἰς τὸ ἴδιον σῶμα ἁμαρτάνει.» τῦφος μὲν γὰρ καὶ ἀπιστία καὶ θυμὸς καὶ ὑπόκρισις ψυχῆς ἁμαρτήματα, πορνεία δὲ καὶ οἶστρος καὶ τρυφὴ σώματος· μεθ' ὧν οὔτε ψυχὴ πρὸς ἀλήθειαν ἀναπτήσεται οὔτε σῶμα σωφροσύνης ὑποταχθήσεται δόγμασιν, ἀλλὰ ἄμφω διολισθήσουσι τῆς βασιλείας τοῦ Χριστοῦ. καὶ τοίνυν εἰ τὰ σώματα ἡμῶν ἐν ἁγιασμῷ διακρατούμενα «ναός ἐστι τοῦ ἐν ἡμῖν οἰκοῦντος πνεύ2.484 ματος», καὶ «ὁ κύριος ἐν τῷ σώματι», καὶ τὰ μέλη τοῦ σώματος «μέλη Χριστοῦ», ὑποτάσσεται ἄρα τὸ σῶμα τῷ νόμῳ τῷ θείῳ καὶ «κληρονομῆσαι δύναται τὴν βασιλείαν τοῦ θεοῦ». «ὁ γὰρ ἐγείρας Χριστὸν ἐκ νεκρῶν ζωοποιήσει» φησί «καὶ τὰ θνητὰ σώματα ὑμῶν διὰ τοῦ ἐνοικοῦντος αὐτοῦ πνεύματος ἐν ὑμῖν», «ἵνα τὸ θνητὸν τοῦτο ἐνδύσηται τὴν ἀθανασίαν καὶ τὸ φθαρτὸν τὴν ἀφθαρσίαν, εἰς νῖκός τε καταποθῇ ὁ θάνατος». οὐ γὰρ περὶ ἄλλου διελάμβανεν καθ' ἡμᾶς ἐνταῦθα σώματος ὁ ἀπόστολος, ἀλλὰ περὶ τούτου τοῦ ἀποθνῄσκοντος καὶ νεκρουμένου, δι' οὗ καὶ πορνεῦσαι καὶ ἄλλως ἁμαρτῆσαι δυνατόν. 54. Ἐὰν δὲ διαφορὰν εἶναι σώματος πρὸς σάρκα ὑποτοπάζωσιν ἵνα δὴ καὶ ταῦτα αὐτοῖς ἐπιτρέψωμεν λογικεύεσθαι καὶ σῶμα μὲν ἄλλο νομίζοιεν, οἷον αὐτῆς τῆς ψυχῆς τὸ ἴδιον, ὃ μὴ βλέπεται, σάρκα δὲ τοῦτο τὸ ἔξω τὸ βλεπόμενον, λεκτέον, ὡς οὐ μόνον ὁ Παῦλος καὶ οἱ προφῆται σῶμα γιγνώσκουσι τὴν σάρκα ὀνομάζεσθαι ταύτην, ἀλλὰ καὶ ἄλλοι ἔξωθεν φιλόσοφοι, παρ' οἷς δὴ μάλιστα καὶ ἡ τῶν ὀνομάτων ἀκρίβεια παρατετήρηται. σὰρξ γὰρ ὅλως, εἰ βούλονται καὶ περὶ τούτων ἐπιστημόνως ἐπισκέψασθαι, πᾶς ὁ ὄγκος οὗτος τοῦ σκηνώματος ἡμῶν κυρίως οὐ λέγεται, ἀλλά τι μέρος τοῦ ὅλου, καθάπερ ἢ ὀστᾶ ἢ νεῦρα ἢ φλέβες, σῶμα δὲ τὸ ὅλον. ὅθεν καὶ ἰατροί, οἳ δὴ καὶ περὶ φύσεως σωμάτων ἀκριβῶς διειλήφασι, σῶμα γιγνώσκουσι τοῦτο τὸ βλεπόμενον. ἀλλὰ καὶ ὁ Πλάτων καὶ αὐτὸ τοῦτο τὸ σῶμα σῶμα καὶ αὐτὸς ἐπίσταται. ἐν γοῦν τῷ Φαίδωνι ὁ Σωκράτης «ἄρα μὴ ἄλλο τι τὸν θάνατον ἡγούμεθα εἶναι» ἔφη «ἢ 2.485 τὴν τῆς ψυχῆς ἀπὸ τοῦ σώματος ἀπαλλαγήν»; καὶ εἶναι τοῦτο τὸ τεθνάναι, χωρὶς μὲν ἀπὸ τῆς ψυχῆς ἀπαλλαγὲν αὐτὸ καθ' ἑαυτὸ τὸ σῶμα γεγονέναι, χωρὶς δὲ τὴν ψυχὴν ἀπὸ τοῦ σώματος; ὁ γάρ τοι Μωυσῆς ὁ μακάριος ἥκομεν γὰρ καὶ ἐπὶ τὰς κυριακὰς ἤδη γραφάς οὐ σῶμα τοῦτο ὀνομάζειν ἐπίσταται, ὃ βλέπομεν· «καὶ πλυνεῖ τὰ ἱμάτια» λέγων ἐν τοῖς καθαρισμοῖς ὁ ἐπιψαύσας τοῦ ἀκαθάρτου «καὶ λούσεται τὸ σῶμα ὕδατι» «καὶ ἀκάθαρτος ἔσται ἕως ἑσπέρας». τί δὲ καὶ ὁ Ἰώβ; οὐ σῶμα ἐπίσταται καὶ αὐτὸς τοῦτο τὸ νεκρούμενον καλεῖν, «φύρεται δέ μου τὸ σῶμα ἐν σαπρίᾳ σκωλήκων» λέγων; ἀλλὰ καὶ ὁ Σολομῶν ὅτι «εἰς κακότεχνον ψυχὴν οὐκ εἰσελεύσεται σοφία, οὐδὲ κατοικήσει ἐν σώματι καταχρέῳ ἁμαρτίας». καὶ ἐν τῷ ∆ανιὴλ ἐπὶ τῶν μαρτύρων «οὐκ ἐκυρίευσεν αὐτῶν τὸ πῦρ τοῦ σώματος» λέγεται, «καὶ ἡ θρὶξ τῆς κεφαλῆς αὐτῶν οὐκ ἐφλογίσθη». καὶ ὁ κύριος ἐν τῷ εὐαγγελίῳ «διὰ τοῦτο λέγω ὑμῖν· μὴ μεριμνᾶτε τί φάγητε ἢ τί ἐνδύσησθε. οὐχὶ ἡ ψυχὴ πλεῖόν ἐστι τῆς τροφῆς καὶ τὸ σῶμα τοῦ ἐνδύματος;» καὶ ὁ ἀπόστολος δὲ «μὴ οὖν βασιλευέτω ἡ ἁμαρτία ἐν τῷ θνητῷ ὑμῶν σώματι» λέγων, σῶμα γινώσκειν τοῦτο ὃ περικείμεθα συνίστησιν, καὶ πάλιν «εἰ δὲ τὸ πνεῦμα τοῦ ἐγείραντος Ἰησοῦν οἰκεῖ ἐν ὑμῖν, ὁ ἐγείρας Χριστὸν ἐκ νεκρῶν ζωοποιήσει καὶ τὰ θνητὰ σώματα ὑμῶν» καὶ πάλιν «ἐὰν εἴπῃ ὁ πούς· ὅτι οὐκ εἰμὶ χείρ, οὐκ εἰμὶ ἐκ τοῦ σώματος, οὐ παρὰ τοῦτο οὐκ ἔστιν ἐκ τοῦ σώματος», καὶ πάλιν «καὶ μὴ ἀσθενήσας Ἀβραὰμ τῇ πίστει οὐ κατενόησε τὸ ἑαυτοῦ σῶμα νενεκρωμένον». καὶ πάλιν «τοὺς γὰρ ἅπαντας ἡμᾶς φανερωθῆναι δεῖ 2.486 ἔμπροσθεν τοῦ βήματος τοῦ Χριστοῦ, ἵνα κομίσηται ἕκαστος τὰ διὰ τοῦ σώματος πρὸς ἃ ἔπραξε», καὶ πάλιν «αἱ μὲν ἐπιστολαὶ βαρεῖαι καὶ ἰσχυραί, ἡ δὲ παρουσία τοῦ σώματος ἀσθενής», καὶ πάλιν «οἶδα ἄνθρωπον ἐν Χριστῷ πρὸ ἐτῶν δεκατεσσάρων, εἴτε ἐν σώματι οὐκ οἶδα εἴτε ἐκτὸς τοῦ