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you will be overturned. For not only is this in the body, but also beasts, so to speak, grow from us, lice and nits, being neither outside the body nor reckoned as from the body. And no one ever sought for preservation the nit secreted from the body, but rather for its destruction; nor the louse born from the flesh itself, nor would anyone consider its loss a damage. In this way, also, the things that have flowed from us, even if † thus they exist according to your word, will not be foolishly sought by us, nor would God bring these things together for our constitution, but just as dirt existing from the garment itself, but cast off from it for the sake of good order, he would leave it in a second place, but that complete garment, clearly lacking nothing and having nothing superfluous, the creator in his goodness of skill would bring forth; for all things are possible for him. But if it were not so, O you who have been wronged in your 2.511 mind by your much-speaking invention, our savior and lord, the son of God, who came to make every security for our life, would have had it, having prefigured in himself most things for the confirmation of his truth to us; he would have had to lay aside part of himself, and to raise up a part according to your mythical refutation and collection of a multitude of vain reasonings, O contentious one. For he himself, immediately refuting your way, says, speaking, that “unless the grain of wheat falls into the earth and dies, it remains alone; but if it falls and dies, it bears many grains.” And what grain, then, was he speaking of? It is clear to everyone and has been confessed by the whole world that he was speaking about himself, that is, about the body of the holy flesh which he took from Mary and of his whole incarnation. And “to fall and die,” as he says “where the corpse is, there the eagles will be gathered,” he was speaking about the three-day sleep of his body, as you yourself will confess; for his divinity is sleepless, unfallen, ungraspable, unchangeable. The grain of wheat, therefore, died and rose again. Did the whole grain, then, rise, or a remnant of it? Did another grain rise besides the existing one, or the existing one itself into being? * That which was buried by Joseph in a linen cloth and placed in a new tomb rose again, you certainly will not deny this. Whom, therefore, did the angels announce to the women had been raised? As they say, “Whom do you seek? Jesus the Nazarene? He is risen, he is not here. Come, see the place.” As if it said: Come, see the place and make Origen understand, that there is no remnant lying here, but the whole has risen. And so that you may know that the whole has risen, it says, “He is risen, he is not here,” in order to refute your nonsense, that no remnant of him was left behind, but the very one that was nailed, the very one that was pierced by the spear, the very one that was seized by the Pharisees, the very one that was spat upon, rose again. 68. And why should I say many things for the refutation of this pitiful man and of the nonsense that has come to be in him? Therefore, as he rose and raised his own body, so also will he raise us. For from this 2.512 the holy apostle showed our hope, saying that “How do some among you say that there is no resurrection of the dead? But if there is no resurrection of the dead, then not even Christ has been raised. And if Christ has not been raised, then our preaching is in vain, and your faith is also vain, and we are also found to be false witnesses of God, because we have said that he raised Christ whom he did not raise” and what follows. And later he adds, saying, “this corruptible must put on incorruption, and this mortal must put on immortality”; and he did not say the mortal alone, nor the corruptible alone, nor the immortal soul, but “this corruptible” with the addition of “this,” and “this mortal” with the addition of “this.” Therefore, his whole grain itself rose, and not a part rose but the whole rose, and not another grain besides the existing one rose but the very one that fell in the tomb rose whole. And how does your empty talk prevail? For the divine scripture knows two grains to have been spoken of, one in the gospel and one in the

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ἀνατραπήσῃ. οὐ μόνον γὰρ τοῦτό ἐστιν ἐν σώματι, ἀλλὰ καὶ κνώδαλα ἐξ ἡμῶν φύεται ὡς εἰπεῖν, φθεῖρες καὶ κόνεις, οὔτε ἐκτὸς τοῦ σώματος ὄντα οὔτε ἀπὸ τοῦ σώματος λογιζόμενα. καὶ οὐδείς ποτε ἐπεζήτησε κόνιν τὴν ἐκ τοῦ σώματος ἐκκριθεῖσαν εἰς περιποίησιν, ἀλλὰ μᾶλλον εἰς ἀναίρεσιν οὐδὲ φθεῖρα τὴν ἐξ αὐτῆς τῆς σαρκὸς γεγενημένην, οὐδὲ ζημίαν τὴν ταύτης ἀπώλειαν ἡγήσαιτό τις. οὕτως καὶ τὰ ἀφ' ἡμῶν ῥυέντα, εἰ καὶ † οὕτως ὑπάρχει κατὰ τὸν σοῦ λόγον, οὐ μωρῶς παρ' ἡμῶν ζητηθήσεται οὐδὲ θεὸς ταῦτα εἰς ἡμῶν σύστασιν ἀγάγοι, ἀλλὰ δίκην ῥύπου ἐξ αὐτοῦ τοῦ ἱματίου ὑπάρχοντος, ἀπ' αὐτοῦ δὲ δι' εὐκοσμίαν ἀποβληθέντος ἐν δευτέρῳ καταλείψειεν, ἐκεῖνο δὲ σαφῶς τὸ ἐντελὲς ἱμάτιον μήτε λεῖπον μήτε περιττὸν τῇ αὐτοῦ ἀγαθότητι τῆς τέχνης ὁ δημιουργὸς ἀγάγοι· πάντα γὰρ αὐτῷ δυνατά. εἰ δὲ οὐχ οὕτως ἦν, ὦ τὰς 2.511 φρένας ἀδικηθεὶς ἐκ τῆς πολυλόγου σου ἐπινοίας, εἶχεν ἄρα ὁ σωτὴρ ἡμῶν καὶ κύριος, ὁ υἱὸς τοῦ θεοῦ, ὁ ἐλθὼν διὰ τὸ πᾶσαν ἀσφάλειαν τῆς ἡμετέρας ζωῆς ποιήσασθαι, τὴν ἡμῶν ἐλπίδα ἐν ἑαυτῷ τε πλεῖστα ἀνατυπωσάμενος εἰς τὴν τῆς ἀληθείας αὐτοῦ πρὸς ἡμᾶς σύστασιν, μέρος αὐτοῦ εἶχεν ἀποθέσθαι, μέρος δὲ ἐξεγεῖραι κατὰ τὴν μυθώδη σου ἀνασκευὴν καὶ πλήθους λογισμῶν ματαίων συλλογήν, ὦ φιλόνεικε. αὐτὸς γὰρ εὐθὺς διελέγχων σου τὸν τρόπον φάσκει λέγων ὅτι «ἐὰν μὴ ὁ κόκκος τοῦ σίτου πεσὼν εἰς τὴν γῆν ἀποθάνῃ, μόνος μένει· ἐὰν δὲ πέσῃ καὶ ἀποθάνῃ, πολλοὺς κόκκους φέρει». καὶ τίνα ἄρα ἔλεγε κόκκον; παντί τῳ σαφές ἐστι καὶ ὡμολόγηται παντὶ τῷ κόσμῳ ὅτι περὶ ἑαυτοῦ ἔλεγε, τουτέστιν περὶ τοῦ σώματος τῆς σαρκὸς τῆς ἁγίας ἧς ἀπὸ Μαρίας εἴληφε καὶ ὅλης αὐτοῦ τῆς ἐνανθρωπήσεως. τὸ δὲ πεσεῖν καὶ ἀποθανεῖν, ὡς λέγει «ὅπου τὸ πτῶμα, ἐκεῖ συναχθήσονται οἱ ἀετοί», περὶ τῆς αὐτοῦ τριημέρου τοῦ σώματος κοιμήσεως ἔλεγεν, ὡς καὶ αὐτὸς ὁμολογήσεις· ἡ γὰρ θεότης αὐτοῦ ἀκοίμητος ἄπτωτος ἀκράτητος ἄτρεπτος. ἀπέθανε τοίνυν ὁ κόκκος τοῦ σίτου καὶ ἀνέστη. ὅλος οὖν ὁ κόκκος ἀνέστη ἢ λεῖμμα αὐτοῦ; ἀνέστη ἄλλος κόκκος παρὰ τὸν ὄντα ἢ αὐτὸς ὁ ὢν εἰς τὸ εἶναι; * τὸ διὰ τοῦ Ἰωσὴφ κεκηδευμένον ἐν σινδόνι καὶ ἐν μνήματι καινῷ τεθὲν ἀνέστη, πάντως ὅτι οὐκ ἀρνήσῃ. τίνα τοίνυν εὐηγγελίζοντο ἐγηγέρθαι οἱ ἄγγελοι ταῖς γυναιξίν; ὥς φασι «τίνα ζητεῖτε; Ἰησοῦν τὸν Ναζωραῖον; ἀνέστη, οὐκ ἔστιν ὧδε. δεῦτε, ἴδετε τὸν τόπον». ὡσεὶ ἔλεγε· δεῦτε, ἴδετε τὸν τόπον καὶ συνετίσατε τὸν Ὠριγένην, ὅτι οὐκ ἔνι λεῖμμα κείμενον ἐνταῦθα, ἀλλὰ ὅλον ἀνέστη. καὶ ὅπως γνῷς ὅτι ὅλον ἀνέστη, φησίν «ἀνέστη, οὐκ ἔστιν ὧδε», ἵνα ἀποκρούσῃ σου τὴν φλυαρίαν, ὅτι λεῖμμα αὐτοῦ οὐκ ἐγκατελείφθη, ἀλλ' αὐτὸ τὸ ἡλωθέν, αὐτὸ τὸ νυχθὲν τῇ λόγχῃ, αὐτὸ τὸ κρατηθὲν ὑπὸ τῶν Φαρισαίων, αὐτὸ τὸ ἐμπτυσθὲν ἀνέστη. 68. Καὶ τί μοι τὰ πλήθη λέγειν πρὸς ἔλεγχον τούτου τοῦ ἐλεεινοῦ τῆς τε ἐν αὐτῷ γενηθείσης φλυαρίας; ἄρα οὖν ὡς ἀνέστη καὶ ἑαυτοῦ τὸ σῶμα ἤγειρεν, οὕτως καὶ ἡμᾶς ἐγερεῖ. ἀπὸ τούτου γὰρ 2.512 ἔδειξεν ὁ ἅγιος ἀπόστολος τὴν ἡμῶν ἐλπίδα, φήσας ὅτι «πῶς λέγουσί τινες ἐν ὑμῖν ὅτι ἀνάστασις νεκρῶν οὐκ ἔστιν; εἰ δὲ ἀνάστασις νεκρῶν οὐκ ἔστι, οὐδὲ Χριστὸς ἐγήγερται. εἰ δὲ Χριστὸς οὐκ ἐγήγερται, κενὸν ἄρα καὶ τὸ κήρυγμα ἡμῶν, ματαία καὶ ἡ πίστις ἡμῶν, εὑρισκόμεθα δὲ καὶ ψευδομάρτυρες τοῦ θεοῦ, ὅτι εἴπαμεν ὅτι ἤγειρε τὸν Χριστὸν ὃν οὐκ ἤγειρε» καὶ τὰ ἑξῆς. καὶ ὕστερον ἐπιφέρει λέγων «δεῖ τὸ φθαρτὸν τοῦτο ἐνδύσασθαι ἀφθαρσίαν καὶ τὸ θνητὸν τοῦτο ἐνδύσασθαι ἀθανασίαν»· καὶ οὐκ εἶπε τὸ θνητὸν μόνον οὐδὲ τὸ φθαρτὸν μόνον οὐδὲ τὴν ἀθάνατον ψυχήν, ἀλλὰ τὸ φθαρτὸν τοῦτο μετὰ προσθήκης τοῦ τοῦτο καὶ τὸ θνητὸν τοῦτο μετὰ προσθήκης τοῦ τοῦτο. αὐτὸς οὖν ὅλος ὁ κόκκος αὐτοῦ ἀνέστη καὶ οὐ μέρος ἀνέστη ἀλλὰ ὅλος ἀνέστη καὶ οὐκ ἄλλος κόκκος παρὰ τὸν ὄντα ἀνέστη ἀλλὰ αὐτὸς ὁ πεσὼν ἐν τῷ μνήματι ὅλος ἀνέστη. καὶ πῶς ἰσχύει σου ἡ κενοφωνία; δύο γὰρ κόκκους οἶδεν ἡ θεία γραφὴ εἰρημένους, ἕνα ἐν τῷ εὐαγγελίῳ καὶ ἕνα παρὰ τῷ