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he himself also confessing contradictorily, holding a phantasmal appearance and not a true one, you compel him to say only the name. For what sort of resurrection of a soul can be spoken of, which does not fall nor is buried? But it is clear from the name that the resurrection is of the body that has fallen and been buried, which is proclaimed everywhere and in all scripture by the sons of truth. If it does not rise, then the resurrection proclaimed through all the scriptures does not exist. And if resurrection does not exist, the expectation of the resurrection of the dead is in vain. For it is not a resurrection of souls which have not fallen, but of bodies which have been buried. And if a part of the body is raised, but a part is laid aside, then how will this part be? For it is not possible for there to be in a body parts that are raised and parts that are laid aside and left behind. That there is a soulish body and there is a spiritual body, not one spiritual body and another soulish one, but the soulish itself is the spiritual itself, *. For when we are in the world and do the corruptible works of the flesh, we have soulish bodies; for we serve the soul in the world in absurdities, as you also said in part. But when we are raised, it is no longer the slavery of the soul, but the following of the spirit, having the earnest from that point through the saying, "If we live in the Spirit, let us also walk in the Spirit; and if we walk in the Spirit, by putting to death the deeds of the body we shall live." For there are no longer marriages, no longer desires, no longer struggles for those who profess continence, no longer transgressions opposed to purity, no longer the activities practiced here, but, as the Lord says, those who are counted worthy of that resurrection neither marry nor are given in marriage, but are as angels. 64. As also Enoch was translated that he should not see death, and was not found. But he was not translated and left behind the body or a part of the body. For if he left behind the body, then he saw death; but he who was translated with a body did not see death. For he exists in a living body, being borne spiritually and not soulishly on account of the translation, although he is in a spiritual body. But also concerning Elijah likewise *, that he was taken up in a chariot of fire, and is still in the flesh, but in spiritual flesh and not always in need, as when he was in this world, of being fed by ravens and drinking from the brook Cherith and wearing a sheepskin, but he is fed with some other spiritual food, of which the supplier is God who knows secret things and created invisible things, having a certain ambrosial and incorruptible sustenance. And you see that the soulish body itself is the spiritual itself, just as our Lord also rose from the dead, not raising another body, but the very one that was, and not a different one from what was, but changing that very one that was into a spiritual subtlety and uniting it wholly as spiritual, entering when the doors were shut, which is not possible for our bodies here to do on account of their coarseness and not yet being united into a spiritual subtlety. What then was it that entered when the doors were shut? Something other than the crucified one or the crucified one itself? In any case, you will not be able, Origen, not to confess that it was the crucified one itself. For He refutes you through the precision of Thomas, saying to him, "Do not be unbelieving, but believing." For He showed the print of the nails and the print of the spear, and He left the very scars on the body, although he had united the body into a single spiritual unity. He was able, then, also to wipe away the scars, but He does not wipe them away, in order to refute you, O God-driven man. Therefore, it was the body that was buried in the tomb for three days and rose with him in the resurrection. For He showed also bones and skin and flesh, as He has said that "see that a spirit does not have flesh and bones, as you see me having." How then did He enter when the doors were shut? But in order to show that what was seen is a body and not a spirit, but a spiritual body and not a material one, although indeed with a soul and divinity and the whole

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παλιμβόλως καὶ αὐτὸς ὁμολογῶν, πεφαντασιασμένην δόκησιν καὶ οὐκ ἀληθινῶς ἔχων ἀναγκάζῃ μόνον τὸ ὄνομα λέγειν. ἀνάστασις γὰρ ποία ψυχῆς δύναται λέγεσθαι τῆς μὴ πιπτούσης μηδὲ θαπτομένης; ἀλλὰ δήλη ἐστὶν ἐκ τοῦ ὀνόματος ὅτι τοῦ πεσόντος σώματος καὶ ταφέντος ἡ ἀνάστασις πανταχοῦ τε καὶ ἐν πάσῃ γραφῇ ἐστιν κηρυττομένη ὑπὸ τῶν υἱῶν τῆς ἀληθείας. εἰ δὲ οὐκ ἀνίσταται, οὐκ ἔνι ἡ διὰ πασῶν γραφῶν κηρυττομένη ἀνάστασις. εἰ δὲ ἀνάστασις οὐχ ὑπάρχει, ματαία ἡ τῆς τῶν νεκρῶν ἀναστάσεως προσδοκία. οὐ γὰρ ψυχῶν ἀνάστασίς ἐστι τῶν μὴ πεσουσῶν, ἀλλὰ σωμάτων τῶν τεθαμμένων. εἰ δὲ καὶ μέρος τοῦ σώματος ἐγείρεται, μέρος δὲ ἀποτίθεται, ἄρα τοῦτο τὸ μέρος πῶς ἔσται; οὐ γὰρ δύναται ἐν σώματι εἶναι μέρη ἐγειρόμενα καὶ μέρη ἀποτιθέμενα καὶ καταλιμπανόμενα. Ὅτι δὲ ἔστι σῶμα ψυχικὸν καὶ ἔστι σῶμα πνευματικόν, οὐκ ἄλλο σῶμα πνευματικὸν καὶ ἄλλο ψυχικόν, ἀλλ' αὐτὸ ψυχικὸν αὐτὸ πνευματικόν, *. ὅτε μὲν γάρ ἐσμεν ἐν τῷ κόσμῳ καὶ τὰ σαρκὸς πράττομεν φθαρτὰ ἔργα, σώματα ἔχομεν ψυχικά· δουλεύομεν γὰρ τῇ ψυχῇ ἐν τῷ κόσμῳ ἐν ἀτοπίαις, ὡς καὶ σὺ ἔφης ἀπὸ μέρους. ὅτε δὲ ἐγειρόμεθα, οὐκέτι τῆς ψυχῆς ἡ δουλεία, ἀλλὰ πνεύματος ἡ ἀκολουθία, ἀπ' ἐντεῦθεν ἤδη ἔχουσα τὸν ἀρραβῶνα διὰ τοῦ εἰρημένου «εἰ ζῶμεν πνεύματι, πνεύ2.503 ματι καὶ στοιχῶμεν· εἰ δὲ καὶ πνεύματι στοιχῶμεν, τὰς πράξεις τοῦ σώματος θανατοῦντες ζήσομεν». οὐκέτι γὰρ γάμοι, οὐκέτι ἐπιθυμίαι, οὐκέτι ἀγῶνες τοῖς ἐγκράτειαν ἐπαγγελλομένοις, οὐκέτι παραπτώματα ἁγνείας ἀντίπαλα, οὐκέτι ἐνέργειαι αἱ ἐνταῦθα πραττόμεναι, ἀλλ', ὥς φησιν ὁ κύριος, οἱ καταξιωθέντες ἐκείνης τῆς ἀναστάσεως οὔτε γαμοῦσιν οὔτε γαμίσκονται, ἀλλ' ὡς ἄγγελοί εἰσιν. 64. Ὡς καὶ μετετέθη Ἐνὼχ τοῦ μὴ ἰδεῖν θάνατον, καὶ οὐχ ηὑρίσκετο. οὐ μετετέθη δὲ καὶ κατέλιπε τὸ σῶμα ἢ μέρος τοῦ σώματος. εἰ γὰρ κατέλιπε τὸ σῶμα, εἶδεν ἄρα θάνατον· ὁ δὲ σὺν σώματι μετατεθεὶς οὐκ εἶδε θάνατον. ἐν σώματι γὰρ ζῶντι ὑπάρχει, πνευματικῶς φερόμενος καὶ οὐ ψυχικῶς διὰ τὴν μετάθεσιν, καίτοι γε ἐν σώματι ὢν πνευματικῷ. ἀλλὰ καὶ περὶ τοῦ Ἠλία ὡσαύτως *, ὅτι ἀνελήφθη ἐν ἅρματι πυρίνῳ, καὶ ἔστιν ἔτι ἐν σαρκί, σαρκὶ δὲ πνευματικῇ καὶ οὐκ ἐπιδεομένῃ τοῦ ἀεί, ὡς ὅτε ἐν τῷ κόσμῳ τούτῳ ὑπῆρχε, διὰ κοράκων τρέφεσθαι καὶ ἀπὸ τοῦ Χορρὰτ χειμάρρου πίνειν μηλωτήν τε ἐνδύεσθαι, ἀλλὰ τρέφεται ἑτέρᾳ τινὶ τροφῇ πνευματικῇ, ἧς ἐστι χορηγὸς ὁ τὰ κρύφια γινώσκων καὶ ἀόρατα κτίσας θεός, ἀμβροσίαν τινὰ καὶ ἀκήρατον ἔχων τὴν ἐδωδήν. Καὶ ὁρᾷς ὅτι αὐτὸ τὸ σῶμα τὸ ψυχικὸν αὐτὸ πνευματικόν, ὡς καὶ ὁ κύριος ἡμῶν ἀνέστη ἐκ τῶν νεκρῶν, οὐκ ἄλλο σῶμα ἐγείρας, ἀλλ' αὐτὸ τὸ ὄν, καὶ οὐχ ἕτερον παρὰ τὸ ὄν, αὐτὸ δὲ τὸ ὂν εἰς λεπτότητα μεταβαλὼν πνευματικὴν καὶ πνευματικὸν ὅλον συνενώσας, εἰσερχόμενος θυρῶν κεκλεισμένων, ὅπερ οὐκ ἐνδέχεται κατὰ τὰ ἡμέτερα σώματα ἐνταῦθα ὑπάρχειν τοῦτο διὰ τὸ παχυμερὲς καὶ οὔπω εἰς λεπτότητα συνενωθὲν πνευματικήν. τί οὖν ἦν τὸ εἰσελθὸν θυρῶν κεκλεισμένων; ἄλλο παρὰ τὸ ἐσταυρωμένον ἢ αὐτὸ τὸ ἐσταυ2.504 ρωμένον; πάντως που οὐ δυνήσῃ, Ὠρίγενες, μὴ ὁμολογῆσαι αὐτὸ τὸ ἐσταυρωμένον. ἐλέγχει σε γὰρ διὰ τῆς τοῦ Θωμᾶ ἀκριβολογίας, ἐπειπὼν αὐτῷ «μὴ γίνου ἄπιστος, ἀλλὰ πιστός». ἔδειξε γὰρ τύπον ἥλων καὶ τύπον λόγχης, καὶ αὐτὰς τὰς οὐλὰς ἀφῆκεν ἐπὶ τοῦ σώματος, καίπερ συνενώσας τὸ σῶμα εἰς μίαν ἑνότητα πνευματικήν. ἠδύνατο οὖν καὶ τὰς οὐλὰς ἀπαλεῖψαι, ἀλλ' οὐκ ἀπαλείφει, ἵνα ἐλέγξῃ σέ, ὦ θεήλατε. ἄρα οὖν ἦν τὸ σῶμα τὸ ἐν τῷ μνημείῳ ταφὲν τὸ τριήμερον καὶ σὺν αὐτῷ ἀναστὰν ἐν τῇ ἀναστάσει. ἔδειξε γὰρ καὶ ὀστᾶ καὶ δέρμα καὶ σάρκας, ὡς εἴρηκεν ὅτι «ἴδετε ὅτι πνεῦμα σάρκα καὶ ὀστᾶ οὐκ ἔχει, ὡς ὁρᾶτέ με ἔχοντα». πῶς οὖν εἰσῆλθε θυρῶν κεκλεισμένων; ἀλλ' ἵνα δείξῃ ὅτι σῶμα μέν ἐστι καὶ οὐ πνεῦμα τὸ ὁρώμενον, ἀλλὰ σῶμα πνευματικὸν καὶ οὐχ ὑλικόν, καίτοι γε σὺν ψυχῇ καὶ θεότητι καὶ ὅλῃ τῇ