John Chrysostom, On the First Letter to the Corinthians

But some one will say, How are the dead raised? and with what manner of body do they come? Thou foolish one, that which thou thyself sowest is not quickened, except it die.

Gentle and lowly as the apostle is to a great degree every where, he here adopts a style rather pungent, because of the impiety of the gainsayers. He is not however content with this, but he also employs reasons and examples, subduing thereby even the very contentious. And above he saith, “Since by man came death, by man came also the resurrection of the dead;” but here he solves an objection brought in by the Gentiles. And see how again he abates the vehemence of his censure; in that he said not, “but perhaps ye will say,” but he set down the objector indefinitely, in order that, although employing his impetuous style with all freedom, he might not too severely wound his hearers. And he states two difficulties, one touching the manner of the resurrection, the other, the kind of bodies. For of both they on their part made a question, saying, “How is that which hath been dissolved raised up?” and, “with what manner of body do they come?” But what means, “with what manner of body?” It is as if they had said, “with this which hath been wasted, which hath perished, or with some other?”

Then, to point out that the objects of their enquiry are not questionable but admitted points, he at once meets them more sharply, saying, “Thou foolish one, that which thou thyself sowest is not quickened, except it die.” Which we also are wont to do in the case of those who gainsay things acknowledged.

[2.] And wherefore did he not at once appeal to the power of God? Because he is discoursing with unbelievers. For when his discourse is addressed to believers, he hath not much need of reasons. Wherefore having said elsewhere, “He shall change the body of your humiliation, that it may be fashioned like to the body of his glory,” (Philip. iii. 2.) and having indicated somewhat more than the resurrection, he stated no analogies, but instead of any demonstration, brought forward the power of God, going on to say, “according to the working whereby He is able to subject all things to Himself.” But here he also urges reasons. That is, having established it from the Scriptures, he adds also in what comes after, these things over and above, with an eye to them who do not obey the Scriptures; and he saith, “O foolish one, that which Thou sowest:” i.e., “from thyself thou hast the proof of these things, by what thou doest every day, and doubtest thou yet? Therefore do I call thee foolish because of the things daily done by thine own self thou art ignorant, and being thyself an artificer of a resurrection, thou doubtest concerning God.” Wherefore very emphatically he said, “what Thou sowest307 σὺ ο σπείρεις.,” thou who art mortal and perishing.308 “Our apostle’s inference is as firm and strong, as it is emphatical; Stulte! Tu quod seminas &c. O fool! That which THOU sowest &c. The force or emphasis may be gathered thus. If God doth give a body unto that seed which thou sowest for thine own use and benefit, much more will the same God give a body unto the seed which He Himself doth sow, seeing the end why He sows it, is not thy temporal benefit or commodity, but His own immortal glory.” Dr. Jackson’s Works, vol. iii. 438. See also vol. iii. 433–443.

And see how he uses expressions appropriate to the purpose he had in view: thus, “it is not quickened,” saith he, “except it die.” Leaving, you see, the terms appropriate to seed, as that “it buds,” and “grows,” and “is dissolved,” he adopts those which correspond to our flesh, viz. “it is quickened,” and, “except it die;” which do not properly belong to seeds, but to bodies.

And he said not, “after it is dead it lives,” but, which is a greater thing, “therefore it lives, because it dies.” Seest thou, what I am always observing, that he continually gives their argument the contrary turn? Thus what they made a sure sign of our not rising again, the same he makes a demonstration of our rising. For they said, “the body rises not again, because it is dead.” What then doth he, retorting their argument, say? “Nay, but unless it died, it could not rise again: and therefore it rises again, because it died.” For as Christ more clearly signifies this very thing, in the words, “Except a grain of wheat fall into the ground and die, it abideth by itself alone: but if it die, it beareth much fruit:” (John xii. 24.) thence also Paul, drawing this example, said not, “it doth not live,” but, “is not quickened;” again assuming the power of God and showing that not the nature of the ground, but God Himself, brings it all to pass.

And what can be the reason that he did not bring that forward, which was more akin to the subject: I mean, the seed of mankind? (For our generation too begins from a sort of decay, even as that of the corn.) Because it was not of equal force, but the latter was a more complete instance: for he wants a case of something that perished entirely, whereas this was but a part; wherefore he rather alleges the other. Besides, that proceeds from a living body and falls into a living womb; but here it is no flesh, but the earth into which the seed is cast, and into the same it is dissolved, like the body which is dead. Wherefore on this account too the example was more appropriate.

[3.] Ver. 37. “And he who soweth, soweth not that body that shall be309 This seems like a different reading: but it appears afterwards that S. Chrysostom read the verse as it stands. He quotes it therefore here in substance, not verbatim..”

For the things before spoken meet the question, “how they are raised;” but this, the doubt, “with what manner of body they come.” But what is, “thou sowest not that body which shall be?” Not an entire ear of corn, nor new grain. For here his discourse no longer regards the resurrection, but the manner of the resurrection, what is the kind of body which shall rise again; as whether it be of the same kind, or better and more glorious. And he takes both from the same analogy, intimating that it will be much better.

But the heretics, considering none of these things, dart in upon us and say, “one body falls and another body rises again. How then is there a resurrection? For the resurrection is of that which was fallen. But where is that wonderful and surprising trophy over death, if one body fall and another rise again? For he will no longer appear to have given back that which he took captive. And how can the alleged analogy suit the things before mentioned?” Why, it is not one substance that is sown, and another that is raised, but the same substance improved. Else neither will Christ have resumed the same body when He became the first-fruits of them that rise again: but according to you He threw aside the former body, although it had not sinned, and took another. Whence then is that other? For this body was from the Virgin, but that, whence was it? Seest thou to what absurdity the argument hath come round? For wherefore shows He the very prints of the nails? Was it not to prove that it is that same body which was crucified, and the same again that rose from the dead? And what means also His type of Jonah? For surely it was not one Jonah that was swallowed up and another that was cast out upon dry land. And why did He also say, “Destroy this temple, and in three days I will raise it up?” For that which was destroyed, the same clearly He raised again. Wherefore also the Evangelist added, that “He spake of the temple of His body.” (John ii. 19, 21.)

What is that then which he saith, “Thou sowest not the body that shall be?” i.e. not the ear of corn: for it is the same, and not the same; the same, because the substance is the same; but not the same, because this is more excellent, the substance remaining the same but its beauty becoming greater, and the same body rising up new. Since if this were not so, there were no need of a resurrection, I mean if it were not to rise again improved. For why did He at all pull down His house, except He were about to build it more glorious?

This now, you see, he said to them who think that it is utter corruption310 τὴν αὐτὴν φθοράν. The reading is perhaps corrupt.. Next, that none again might suspect from this place that another body is spoken of, he qualifies the dark saying, and himself interprets what he had spoken, not allowing the hearer to turn his thoughts from hence in any other direction. What need is there then of our reasonings? Hear himself speaking, and explaining the phrase, “Thou sowest not the body that shall be.” For he straightway adds, “but a bare grain, it may chance of wheat, or of some other kind;” i.e., it is not the body that shall be; not so clothed, for instance; not having a stalk and beard, but “a bare grain, it may chance of wheat, or of some other kind.”

Ver. 38. “But God giveth it a body even as it pleased Him.”

“Yes,” saith one, “but in that case it is the work of nature.” Of what nature, tell me? For in that case likewise God surely doeth the whole; not nature, nor the earth, nor the rain. Wherefore also he making these things manifest, leaves out both earth and rain, atmosphere, sun, and hands of husbandmen, and subjoins, “God giveth it a body as it pleased Him.” Do not thou therefore curiously inquire, nor busy thyself with the how and in what manner, when thou hearest of the power and will of God.

“And to each seed a body of its own.” Where then is the alien matter which they speak of? For He giveth to each “his own.” So that when he saith, “Thou sowest not that which shall be,” he saith not this, that one substance is raised up instead of another, but that it is improved, that it is more glorious. For “to each of the seeds,” saith he, “a body of its own.”

[4.] From hence in what follows, he introducing also the difference of the resurrection which shall then be. For do not suppose, because grain is sown and all come up ears of corn, that therefore there is also in the resurrection an equality of honor. For in the first place, neither in seeds is there only one rank, but some are more valuable, and some inferior. Wherefore also he added, “to each seed a body of its own.”

However, he is not content with this, but seeks another difference greater and more manifest. For that thou mayest not, when hearing, as I said, that all rise again, suppose that all enjoy the same reward; he laid before even in the preceding verses the seeds of this thought, saying, “But each in his own order.” But he brings it out here also more clearly, saying,

Ver. 39. “All flesh is not the same flesh.” For why speak I, saith he, in respect of seeds? In respect of bodies let us agitate this point, concerning which we are discoursing now. Wherefore also he addeth, and saith,

“But there is one flesh of men, another flesh of beasts, another of birds, and another of fishes.”

Ver. 40. “There are also celestial bodies, and bodies terrestrial; but the glory of the celestial is one, and the glory of the terrestrial is another.”

Ver. 41. “There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory.”

And what means he by these expressions? Wherefore from the resurrection of the body did he throw himself into the discourse of the stars and the sun? He did not throw himself out, neither did he break off from his purpose; far from it: but he still keeps to it. For whereas he had established the doctrine concerning the resurrection, he intimates in what follows that great will be then the difference of glory, though there be but one resurrection. And for the present he divides the whole into two: into “bodies celestial,” and “bodies terrestrial.” For that the bodies are raised again, he signified by the corn: but that they are not all in the same glory, he signifies by this. For as the disbelief of the resurrection makes men supine, so again it makes them indolent to think that all are vouchsafed the same reward. Wherefore he corrects both. And the one in the preceeding verses he had completed; but this he begins now. And having made two ranks, of the righteous and of sinners, these same two he subdivides again into many parts, signifying that neither righteous nor sinners shall obtain the same; neither righteous men, all of them, alike with other righteous, nor sinners with other sinners.

Now he makes, you see, first, one separation between righteous and sinners, where he says, “bodies celestial, and bodies terrestrial:” by the “terrestrial” intimating the latter, and by the “celestial,” the former. Then farther he introduces a difference of sinners from sinners, saying, “All flesh is not the same flesh, but there is one flesh of fishes, another of birds, and another of beasts.” And yet all are bodies; but some are in more, and some in lesser vileness. And that in their manner of living too, and in their very constitution.

And having said this, he ascends again to the heaven, saying, “There is one glory of the sun, and another glory of the moon.” For as in the earthly bodies there is a difference, so also in the heavenly; and that difference no ordinary one, but reaching even to the uttermost: there being not only a difference between sun and moon, and stars, but also between stars and stars. For what though they be all in the heaven? yet some have a larger, others a less share of glory. What do we learn from hence? That although they be all in God’s kingdom, all shall not enjoy the same reward; and though all sinners be in hell, all shall not endure the same punishment. Wherefore he added,

Ver. 42. “So also is the resurrection of the dead.”

“So,” How? with considerable difference. Then leaving this doctrine as sufficiently proved, he again comes to the proof itself of the resurrection and the manner of it, saying,

[5.] “It is sown in corruption, it is raised in incorruption.” And observe his consideration. As in the case of seeds, he used the term proper to bodies, saying, “it is not quickened, except it die:” so in the case of bodies, the expression belonging to seeds, saying, “it is sown in corruption, it is raised in incorruption.” He said not, “is produced311 φύεται.,” that thou mightest not think it a work of the earth, but is “raised.” And by sowing here, he means not our generation in the womb, but the burial in the earth of our dead bodies, their dissolution, their ashes. Wherefore having said, “it is sown in corruption, it is raised in incorruption,” he adds,

Ver. 43. “It is sown in dishonor.” For what is more unsightly than a corpse in dissolution? “It is raised in glory.”

“It is sown in weakness.” For before thirty days the whole is gone, and the flesh cannot keep itself together nor hold out for one day. “It is raised in power.” For there shall nothing prevail against it for all the future.

Here is why he stood in need of those former analogies, lest many on hearing of these things, that they are “raised in incorruption and glory and power,” might suppose that there is no difference among those who rise again. For all indeed rise again, both in power and in incorruption; and in this glory of their incorruption yet are not all in the same state of honor and safety.

Ver. 44. “It is sown a natural body, it is raised a spiritual body. There is a natural body, and there is a spiritual body.”

What sayest thou? Is not “this” body spiritual? It is indeed spiritual, but that will be much more so. For now oftentimes both the abundant grace of the Holy Ghost flies away on men’s committing great sins; and again, the Spirit continuing present, the life312 τῆς ψυχῆς ἡ ζωὴ: “the life of the animal soul:” alluding to the threefold being of the perfect man, in spirit, and soul, and body: c.f. 1 Thess. v. 23. of the flesh depends on the soul: and the result in such a case is a void, without the Spirit313 τούτου χωρίς. i.e., the remains, when deprived of the natural life, are an empty vessel without the Holy Ghost, in that Its quickening Power is not put forth in them for the time.. But in that day not so: rather he abides continually in the flesh of the righteous, and the victory shall be His, the natural soul also being present314 i.e. It is true the body may be called spiritual, because of the Spirit’s indwelling: but it is not wholly and entirely so. For sometimes the Spirit leaves men when they sin, and even when the Spirit does not leave them, vitality leaves the body, which then becomes untenanted; whereas at the resurrection the body being quickened, the Spirit remains in them for ever. [This seems to be a satisfactory explanation of a passage difficult in the original, (satis tenebricosa as Dr. Field says,) and quite uncertain as to the text. C.].

For either it was some such thing which he intimated by saying, “a spiritual body,” or that it shall be lighter and more subtle and such as even to be wafted upon air; or rather he meant both these. And if thou disbelieve the doctrine, behold the heavenly bodies which are so glorious and (for this time) so durable, and abide in undecaying tranquillity; and believe thou from hence, that God can also make these corruptible bodies incorruptible and much more excellent than those which are visible.

[6.] Ver. 45. “So also it is written, (Gen. ii. 7.) the first man Adam became a living soul: the last Adam became a life-giving Spirit.”

And yet the one indeed is written, but the other not written. How then said he, “it is written?” He modified the expression according to the issue of events: as he is wont continually to do: and indeed as it is the way of every prophet. For so Jerusalem, the prophet said, should be “called a city of righteousness;” (Is. i. 26.) yet it was not so called. What then? Did the prophet speak false? By no means. For he is speaking of the issue of events. And that Christ too should be called Immanuel; (Is. vii. 14.) yet was he not so called. But the facts utter this voice; so also here, “the last Adam became a life-giving Spirit.”

And these things he said that thou mayest learn that the signs and pledges both of the present life and of that which is to come have already come upon us; to wit, of the present life, Adam, and of the life to come, Christ. For since he sets down the better things as matters of hope, he signifies that their beginning hath already come to pass, and their root and their fountain been brought to light. But if the root and the fountain be evident to all, there is no need to doubt of the fruits. Wherefore he saith, “The last Adam became a life-giving Spirit.” And elsewhere too, He “shall quicken your mortal bodies through His Spirit that dwelleth in you.” (Rom. vii. 11.) It is the Spirit’s work then to quicken.

Further, lest any should say, “why are the worse things the elder? and why hath the one sort, to wit, the natural, come to pass not merely as far as the first-fruits, but altogether; the other as far as the first-fruits only?”—he signifies that the principles also of each were so ordered315 i.e. Why does the worst principle come first? Why is the natural principle wholly developed not only in Adam, the first-fruits, but in us and all mankind? And why is the spiritual principal which is to produce the resurrection, not yet developed in us, but only in Christ our first-fruits? The answer is, So is the will of God, by whose ordinance it is that the natural should come first, the spiritual afterwards..

Ver. 46. “For that is not first,” saith he, “which is spiritual, but that which is natural, then that which is spiritual.”

And he saith not, why, but is content with the ordinance of God, having the evidence from the facts testifying to that most excellent œconomy of God, and implying that our state is always going forward to the better; at the same time by this also adding credibility to his argument. For if the lesser have come to pass, much more ought we to expect the better.

[7.] Since then we are to enjoy so great blessings, let us take our station in this array, and bewail not the departed, but rather those that have ended their life ill. For so the husbandman, when he sees the grain dissolving, doth not mourn; rather, as long as he beholds it continuing solid in the ground he is in fear and trembling, but when he sees it dissolved rejoices. For the beginning of the future crop is its dissolving. So let us also then rejoice when the corruptible house falls, when the man is sown. And marvel not if he called the burial “a sowing;” for, in truth, this is the better sowing: inasmuch as that sowing is succeeded by deaths and labors and dangers and cares; but this, if we lived well, by crowns and rewards; and that, by corruption and death but this by incorruption and immortality, and those infinite blessings. To that kind of sowing there went embraces and pleasures and sleep: but to this, only a voice coming down from heaven, and all is at once brought to perfection. And he that rises again is no more led to a life full of toil, but to a place where anguish and sorrow and sighing are fled away.

If thou requirest protection and therefore mournest thy husband, betake thyself to God, the common Protector and Saviour and Benefactor of all, to that irresistible alliance, to that ready aid, to that abiding shelter which is every where present, and is as a wall unto us on every side.

“But your intercourse was a thing desirable and lovely.” I too know it. But if thou wilt trust sound reason with this grief, and wilt consider with thyself who hath taken him away, and that by nobly bearing it thou offerest thy mind as a sacrifice to our God, even this wave will not be too strong for thee to stem. And that which time brings to pass, the same do thou by thy self-command. But if thou shalt yield to weakness, thine emotion will cease indeed in time, but it will bring thee no reward.

And together with these reasons collect also examples, some in the present life, some in the Holy Scriptures. Consider that Abraham slew his own son, and neither shed a tear nor uttered a bitter word. “But he,” you say, “was Abraham.” Nay, thou surely hast been called to a nobler field of action316 μεὶζονα σκάμματα.. And Job grieved indeed, but so much as was proper for a father who loved his children and was very solicitious for the departed; whereas what we now do, is surely the part of haters and enemies. For if when a man was taken up to court and crowned, thou wert smiting thyself and lamenting, I should not say that thou wast a friend of him who was crowned, but a great enemy and adversary. “Nay,” say you, “not even as it is do I mourn for him, but for myself.” Well, but this is not the part of an affectionate person, to wish for thine own sake that he were still in the conflict and subject to the uncertainty of the future, when he might be crowned and come to anchor; or that he should be tossed in mid ocean, when he might have been in port.

[8.] “But I know not whither he hath gone,” say you. Wherefore knowest thou not, tell me? For according as he lived well or otherwise, it is evident whither he will go. “Nay, on this very account I lament,” say you, “because he departed being a sinner317 Bingham observes, lib. xv. cap. 3. sect. 16. “Another reason for praying for the dead was, they conceived all men to die with some remainders of frailty and corruption, and therefore desired that God would deal with them according to His mercy, and not in strict justice according to their merits.” “These prayers,” he proceeds to say, see lib. xxiii. cap. 3. sect. 3. and 13. “are not made upon the Romish supposition of the soul’s being in purgatory or any place of torment, but on principles that perfectly overthrow it.” For they call those for whom they offer, Saints including among them the Blessed Virgin, the Apostles and Prophets: and they represent them as having ‘pleased God,’ “being at rest,” “sleeping in Christ,” “departed in His Faith,” and other equivalent expressions. Vid. Brett’s Liturgies, p. 270–272. Ed. 1838. See also Bp. Bull, vol. ii. 261. Oxford Ed..” This is a mere pretext and excuse. For if this were the reason of thy mourning for the departed, thou oughtest to have formed and corrected him, when he was alive. The fact is thou dost every where look to what concerns thyself, not him.

But grant that he departed with sin upon him, even on this account one ought to rejoice, that he was stopped short in his sins and added not to his iniquity; and help him as far as possible, not by tears, but by prayers and supplications and alms and offerings. For not unmeaningly have these things been devised, nor do we in vain make mention of the departed in the course of the divine mysteries, and approach God in their behalf, beseeching the Lamb Who is before us, Who taketh away the sin of the world;—not in vain, but that some refreshment may thereby ensue to them. Not in vain doth he that standeth by the altar cry out when the tremendous mysteries are celebrated, “For all that have fallen asleep in Christ, and for those who perform commemorations in their behalf318 These expressions are not verbatim either in St. Chrysostom’s or in any other of the Liturgies translated by Brett, but in substance they are in all..” For if there were no commemorations for them, these things would not have been spoken: since our service is not a mere stage show, God forbid! yea, it is by the ordinance of the Spirit that these things are done.

Let us then give them aid and perform commemoration for them. For if the children of Job were purged by the sacrifice of their father, why dost thou doubt that when we too offer for the departed, some consolation arises to them? since God is wont to grant the petitions of those who ask for others. And this Paul signified saying, “that in a manifold Person319 ἐν πολλῷ προσωπῷ: “in a great Person,” “the Person of a manifold Being, i.e., of the whole Church.” The common reading is ἐκ πολλῶν προσώπων. St. Chrysostom may have thought that the Apostle was alluding to the Liturgical Service as the voice of the whole mystical Body of Christ. See his comment on the place in Hom. 2 on 2 Cor. §. 3, 4. Ed. Bened. [The singular reading of Chrysostom in this place does not seem to be sustained by any Greek mss., but is represented in several codices of the old Itala version. On the principle of the durior lectio it might claim attention, but surely on no other ground. C.] your gift towards us bestowed by many may be acknowledged with thanksgiving on your behalf.” (2 Cor. i. 11.) Let us not then be weary in giving aid to the departed, both by offering on their behalf and obtaining prayers for them: for the common Expiation of the world is even before us. Therefore with boldness do we then intreat for the whole world, and name their names with those of martyrs, of confessors, of priests. For in truth one body are we all, though some members are more glorious than others; and it is possible from every source to gather pardon320 συγγνωμήν. for them, from our prayers, from our gifts in their behalf, from those whose names are named with theirs. Why therefore dost thou grieve? Why mourn, when it is in thy power to gather so much pardon for the departed?

[9.] Is it then that thou art become desolate and hast lost a protector? Nay, never mention this. For thou hast not surely lost thy God. And so, as long as thou hast Him, He will be better to thee than husband and father and child and kinsman: since even when they were alive, He it was who did all things.

These things therefore think upon, and say with David, “The Lord is my light and my Saviour321 σωτὴρ LXX., whom shall I fear? (Ps. xxvii. 1.) Say, Thou art a Father of the fatherless, and a Judge of the widows: “(Ps. lxviii. 5.) and draw down His aid, and thou shalt have Him to care for thee now more than before, by how much thou art in a state of greater difficulty.

Or hast thou lost a child? Thou hast not lost it; say not so. This thing is sleep, not death; removal, not destruction; a journeying from the worse unto the better322 The same idea is thus expressed by Tertullian. “Why mourn, if thy faith be that he hath not perished? Why bear impatiently his being withdrawn for a while, of whom thou believest that he will return? It is but a journey, which thou accountest death. It is not meet to mourn for him who is gone before, but simply to miss him and long for him.” De Patient. c. 9.. Do not then provoke God to anger; but propitiate Him. For if thou bearest it nobly, there will thence accrue some relief both to the departed and to thyself; but if the contrary, thou dost the more kindle God’s anger. For if when a servant was chastised by his master, thou didst stand by and complain, thou wouldest the more exasperate the master against thyself. Do not then so; but give thanks, that hereby also this cloud of sadness may be scattered from thee. Say with that blessed one, “the Lord gave, and the Lord hath taken away.” (Job i. 21.) Consider how many more well-pleasing in His sight have never received children at all, nor been called fathers. “Nor would I wish to have been so,” say you, “for surely it were better not to have had experience than after having tasted the pleasure to fall from it.” Nay, I beseech thee, say not so, provoke not thus also the Lord to wrath: but for what thou hast received, give Him thanks; and for what thou hast not to the end, give Him glory. Job said not that which thou sayest unthankfully, “it were better not to have received,” but both for the one he gave thanks, saying, “The Lord gave;” and for the other he blessed God, saying, “The Lord hath taken away, blessed be the name of the Lord for ever.” And his wife he thus silenced, justifying himself against her, and uttering those admirable words, “Have we received good at the hand of the Lord, and shall we not receive evil?” And yet after this a fiercer temptation befel him: yet was he not even thus unnerved, but in like manner bore it nobly and glorified God.

This also do thou, and consider with thyself that man hath not taken him, but God who made him, who more than thyself cares for him and knows what is good for him: who is no enemy nor lier-in-wait. See how many, living, have made life intolerable to their parents. “But seest thou not the right-hearted ones?” say you. I see these too, but even these are not so safe as thy child is. For though they are now approved, yet it is uncertain what their end will be; but for him thou hast no longer any fear, nor dost thou tremble lest anything should happen to him or he experience any change.

These things also do thou consider respecting a good wife and guardian of thine house, and for all things give thanks unto God. And even if thou shalt lose a wife, give thanks. Perhaps God’s will is to lead thee to continence, He calls thee to a nobler field of conflict, He was pleased to set thee free from this bond. If we thus command ourselves, we shall both gain the joy of this life and obtain the crowns which are to come, &c. &c.

ΟΜΙΛΙΑ ΜΑʹ. Ἀλλ' ἐρεῖ τις, Πῶς ἐγείρονται οἱ νεκροί; ποίῳ δὲ σώματι ἔρχονται; Ἄφρον, σὺ ὃ σπείρεις, οὐ ζωοποιεῖται, ἐὰν μὴ ἀποθάνῃ. αʹ. Ἥμερος ὢν σφόδρα καὶ ταπεινὸς ὁ Ἀπόστολος πανταχοῦ, ἐνταῦθα καὶ πληκτικώτερον τῷ λόγῳ κέχρηται διὰ τὴν ἀτοπίαν τῶν ἀντιλεγόντων. Οὐ μὴν ἀρκεῖται τούτῳ, ἀλλὰ καὶ λογισμοὺς καὶ παραδείγματα τίθησι, καὶ τὸν σφόδρα φιλόνεικον ταύτῃ χειρούμενος. Καὶ ἀνωτέρω μέν φησιν: Ἐπειδὴ δι' ἀνθρώπου ὁ θάνατος, καὶ δι' ἀνθρώπου ἡ ἀνάστασις: ἐνταῦθα δὲ ἀντίθεσιν λύει παρ' Ἑλλήνων εἰσαγομένην. Καὶ ὅρα πῶς πάλιν ὑποτέμνεται τὸ σφοδρὸν τῆς διαβολῆς. Οὐ γὰρ εἶπεν, Ἀλλ' ἴσως ἐρεῖτε, ἀλλ' ἀδιόριστον τέθεικε τὸν ἀντιλέγοντα, ἵνα μετὰ ἀδείας καταφορικῷ χρώμενος τῷ λόγῳ, μὴ σφόδρα πλήξῃ τοὺς ἀκούοντας: καὶ τίθησι δύο τὰς ἐπαπορήσεις, τοῦ τρόπου τῆς ἀναστάσεως, καὶ τῆς ποιότητος τῶν σωμάτων. Καὶ γὰρ περὶ ἀμφοτέρων ἠπόρουν λέγοντες: Πῶς ἐγείρεται τὸ διαλυθέν; καὶ, Ποίῳ σώματι ἔρχονται; Τί δέ ἐστι, Ποίῳ σώματι; Οἷον τούτῳ τῷ φθαρέντι, τῷ ἀπολωλότι, ἢ ἑτέρῳ τινί; Εἶτα δεικνὺς ὅτι οὐ τὰ ἀμφιβαλλόμενα ζητοῦσιν, ἀλλὰ τὰ ὡμολογημένα, εὐθέως πληκτικώτερον ἀπαντᾷ λέγων: Ἄφρον, σὺ ὃ σπείρεις οὐ ζωοποιεῖται, ἐὰν μὴ ἀποθάνῃ. Ὅπερ καὶ ἡμεῖς εἰώθαμεν ποιεῖν ἐπὶ τῶν τοῖς ὡμολογημένοις ἀντιλεγόντων. Καὶ τίνος ἕνεκεν οὐκ εὐθέως ἐπὶ τὴν δύναμιν τοῦ Θεοῦ κατέφυγεν; Ὅτι ἀπίστοις διαλέγεται. Ὅταν μὲν γὰρ πρὸς πιστοὺς αὐτῷ ὁ λόγος ᾖ, οὐ σφόδρα δεῖται λογισμῶν. Διόπερ εἰπὼν ἀλλαχοῦ, ὅτι Μετασχηματίσει τὸ σῶμα τῆς ταπεινώσεως ὑμῶν εἰς τὸ γενέσθαι σύμμορφον τῷ σώματι τῆς δόξης αὐτοῦ, καὶ πλέον τι τῆς ἀναστάσεως ἐνδειξάμενος, οὐ τέθεικε παραδείγματα, ἀλλ' ἀντὶ πάσης ἀποδείξεως τοῦ Θεοῦ τὴν δύναμιν εἰς μέσον ἤγαγε προσθεὶς καὶ εἰπὼν, Κατὰ τὴν ἐνέργειαν τοῦ δύνασθαι αὐτὸν καὶ ὑποτάξαι αὑτῷ τὰ πάντα. Ἐνταῦθα δὲ καὶ λογισμοὺς κινεῖ. Ἐπειδὴ γὰρ ἀπὸ τῶν Γραφῶν αὐτὸ κατεσκεύασε, καὶ ταῦτα προστίθησιν ἐκ περιουσίας λοιπὸν πρὸς τοὺς οὐ πειθομένους ταῖς Γραφαῖς, καί φησιν: Ἄφρον, σὺ ὃ σπείρεις. Τουτέστι, Παρὰ σαυτοῦ τὴν ἀπόδειξιν ἔχεις τούτων, δι' ὧν πράττεις καθ' ἑκάστην ἡμέραν, καὶ ἀμφιβάλλεις ἔτι; Διὰ ταῦτά σε ἄφρονα καλῶ, ὅτι τὰ καθ' ἡμέραν ὑπὸ σοῦ γινόμενα ἀγνοεῖς, καὶ αὐτὸς δημιουργὸς ἀναστάσεως ὢν περὶ Θεοῦ ἀμφιβάλλεις. Διὸ σφόδρα ἐμφαντικῶς εἶπε, Σὺ ὃ σπείρεις, σὺ ὁ θνητὸς καὶ ἀπολλύμενος. Καὶ ὅρα πῶς ταῖς λέξεσιν οἰκείως τῇ ὑποκειμένῃ κέχρηται ὑποθέσει. Οὐ ζωοποιεῖται γὰρ, φησὶν, ἐὰν μὴ ἀποθάνῃ. Τὰς γὰρ οἰκείας λέξεις τῶν σπερμάτων ἀφεὶς, οἷον τὸ βλαστάνει, καὶ φύεται, καὶ σήπεται, καὶ διαλύεται, τὰς καταλλήλους ἥρμοσε τῇ σαρκὶ τῇ ἡμετέρᾳ, τὸ Ζωοποιεῖται καὶ Ἀποθάνῃ, ὅπερ οὐ σπερμάτων κυρίως ἐστὶν, ἀλλὰ σωμάτων. Καὶ οὐκ εἶπεν, ὅτι Μετὰ τὸ ἀποθανεῖν ζῇ, ἀλλ', ὃ μεῖζόν ἐστιν, ὅτι Διὰ τοῦτο ζῇ, ἐπειδὴ ἀποθνήσκει. Ὁρᾷς ὅτι, ὅπερ ἀεὶ λέγω, εἰς τοὐναντίον ἀεὶ περιτρέπει τὸν λόγον. Ὃ γὰρ ἐποιοῦντο ἐκεῖνοι τεκμήριον τοῦ μὴ ἀνίστασθαι, τοῦτο τοῦ ἀνίστασθαι ποιεῖται ἀπόδειξιν: καὶ γὰρ ἔλεγον οὐκ ἀνίστασθαι, ἐπειδὴ ἀπέθανε. Τί οὖν αὐτὸς ἀντιστρέψας φησί; Καὶ μὴν εἰ μὴ ἀπέθανεν, οὐκ ἂν ἀνέστη: καὶ διὰ τοῦτο ἀνίσταται, ἐπειδὴ ἀπέθανε. Καθάπερ γὰρ ὁ Χριστὸς σαφέστερον αὐτὸ τοῦτο ἐνδείκνυται λέγων: Ὁ κόκκος τοῦ σίτου, ἐὰν πεσὼν εἰς τὴν γῆν μὴ ἀποθάνῃ, αὐτὸς μόνος μένει: ἐὰν δὲ ἀποθάνῃ, πολὺν καρπὸν φέρει: ἐκεῖθεν καὶ ὁ Παῦλος τὸ παράδειγμα τοῦτο ἑλκύσας, οὐκ εἶπεν, ὅτι Οὐ ζῇ, ἀλλ', Οὐ ζωοποιεῖται, πάλιν τοῦ Θεοῦ τὴν δύναμιν παραλαμβάνων, καὶ δεικνὺς ὅτι οὐχ ἡ τῆς γῆς φύσις, ἀλλ' αὐτὸς τὸ πᾶν ἐργάζεται. Καὶ τί δήποτε οὐχ ὅπερ οἰκειότερον ἦν, τοῦτο ἤγαγεν εἰς μέσον, τὸ σπέρμα λέγω τὸ ἀνθρώπινον; Καὶ γὰρ καὶ ἡ ἡμετέρα γέννησις ἀπὸ φθορᾶς ἄρχεται, ὥσπερ ἡ τοῦ σίτου. Ὅτι οὐκ ἦν ἴσον, ἀλλὰ τοῦτο πλέον. Ὁλόκληρον γάρ τι ζητεῖ φθειρόμενον, ἐκεῖνο δὲ μέρος ἦν: διόπερ τοῦτο εἰς μέσον ἄγει. Ἄλλως δὲ, ἐκεῖνο μὲν καὶ ἀπὸ ζῶντος πρόεισι, καὶ εἰς ζῶσαν ἐμπίπτει γαστέρα: ἐνταῦθα δὲ οὐκ εἰς σάρκα, ἀλλ' εἰς τὴν γῆν ὁ σπόρος καταβάλλεται, καὶ εἰς αὐτὴν διαλύεται, καθάπερ τὸ σῶμα τὸ τεθνηκός. Διὸ καὶ ταύτῃ οἰκειότερον ἦν τὸ ὑπόδειγμα. Καὶ ὁ σπείρων, οὐ τὸ σῶμα τὸ γενησόμενον σπείρει. Τὰ μὲν γὰρ ἔμπροσθεν εἰρημένα, πρὸς τὸ λέγειν πῶς ἐγείρονται: τοῦτο δὲ, πρὸς τὸ διαπορεῖν ποίῳ σώματι ἔρχονται. Τί δέ ἐστιν, Οὐ τὸ σῶμα τὸ γενησόμενον σπείρεις; Οὐ στάχυν ὁλόκληρον, οὐδὲ σῖτον νέον. Ἐνταῦθα γὰρ οὐκέτι πρὸς τὴν ἀνάστασιν ὁ λόγος, ἀλλὰ πρὸς τὸν τρόπον τῆς ἀναστάσεως, ποταπὸν τὸ σῶμα τὸ μέλλον ἀνίστασθαι, οἷον εἰ τοιοῦτον, ἢ βέλτιον καὶ λαμπρότερον: καὶ ἀμφότερα ἀπὸ τοῦ αὐτοῦ ὑποδείγματος λαμβάνει, δεικνὺς ὅτι πολλῷ βέλτιον. βʹ. Ἀλλ' οἱ αἱρετικοὶ μηδὲν τούτων συνιέντες ἐπιπηδῶσι, καὶ λέγουσιν, ὅτι Ἕτερον σῶμα πίπτει, καὶ ἕτερον σῶμα ἀνίσταται. Πῶς οὖν ἀνάστασις; τοῦ γὰρ πεσόντος ἐστὶν ἡ ἀνάστασις. Ποῦ δὲ τὸ θαυμαστὸν καὶ παράδοξον κατὰ τοῦ θανάτου νικητήριον, εἰ ἄλλο πίπτει, καὶ ἄλλο ἀνίσταται; οὐκέτι γὰρ φανήσεται ἐκεῖνος ἀποδοὺς ὅπερ ἔλαβεν αἰχμάλωτον. Πῶς δὲ τὸ ὑπόδειγμα ἁρμόσειεν ἂν τοῖς εἰρημένοις; οὐ γὰρ ἄλλη μὲν οὐσία σπείρεται, ἄλλη δὲ ἐγείρεται, ἀλλ' ἡ αὐτὴ βελτίων. Ἔσται δὲ οὐδὲ ὁ Χριστὸς τὸ αὐτὸ σῶμα ἀνειληφὼς, ἀπαρχὴ τῶν ἀνισταμένων γενόμενος: ἀλλὰ καθ' ὑμᾶς ἐκεῖνο μὲν ἔῤῥιψε, καίτοι γε οὐδὲν ἡμαρτηκὸς, ἕτερον δὲ ἔλαβεν. Πόθεν ἄρα τὸ ἕτερον; τοῦτο μὲν γὰρ ἐκ παρθένου, ἐκεῖνο δὲ πόθεν; Ὁρᾷς εἰς ὅσην ἀτοπίαν ὁ λόγος ἐξεκυλίσθη; Διὰ τί γὰρ καὶ τοὺς τύπους δείκνυσι τῶν ἥλων; οὐχὶ τοῦτο ἀποδεῖξαι θέλων, ὅτι αὐτὸ ἐκεῖνό ἐστι τὸ ἀνασκολοπισθὲν, καὶ αὐτὸ πάλιν ἀνέστη; Τί δὲ καὶ ὁ τύπος βούλεται αὐτῷ ὁ τοῦ Ἰωνᾶ; οὐ γὰρ δήπου ἄλλος μὲν κατεπόθη, ἄλλος δὲ εἰς τὴν γῆν ἐξηνέχθη Ἰωνᾶς. Τί δὲ καὶ ἔλεγε, Λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν; τὸν γὰρ λυόμενον δηλονότι τοῦτον καὶ ἀνίστη. Διὸ καὶ προσέθηκεν ὁ εὐαγγελιστὴς, ὅτι Ἐκεῖνος δὲ ἔλεγε περὶ τοῦ ναοῦ τοῦ σώματος αὑτοῦ. Τί οὖν φησιν, Οὐ τὸ σῶμα τὸ γενησόμενον σπείρεις; Τουτέστιν, οὐ τὸν ἄσταχυν: καὶ γὰρ αὐτός ἐστι, καὶ οὐκ αὐτός: αὐτὸς μὲν, ὅτι αὐτὴ ἡ οὐσία: οὐκ αὐτὸς δὲ, ὅτι βελτίων οὗτος, τῆς μὲν αὐτῆς οὐσίας μενούσης, μείζονος δὲ τῆς εὐπρεπείας γινομένης, καὶ καινοῦ τοῦ αὐτοῦ ἀνισταμένου: ἐπειδὴ εἰ μὴ τοῦτο ἦν, οὐδὲ ἀναστάσεως ἔδει, εἰ μὴ βέλτιον ἀνίστασθαι ἔμελλε. Τί γὰρ καὶ καθῄρει τὴν οἰκίαν, εἰ μὴ λαμπροτέραν ἔμελλε οἰκοδομεῖν; Τοῦτο τοίνυν πρὸς τοὺς νομίζοντας τὴν αὐτὴν εἶναι φθορὰν εἶπεν. Εἶτα, ἵνα μὴ ἄλλο τις πάλιν ὑποπτεύσῃ σῶμα ἐντεῦθεν εἰρῆσθαι, παραμυθεῖται τὸ αἴνιγμα, καὶ αὐτὸς ἑρμηνεύει τὸ εἰρημένον, μὴ συγχωρῶν τῷ ἀκροατῇ ἀλλαχοῦ περιάγειν τὴν ἔννοιαν τὴν ἐντεῦθεν. Τί τοίνυν δεῖ τῶν ἡμετέρων λόγων; Ἄκουσον αὐτοῦ λέγοντος καὶ ἑρμηνεύοντος τί ἐστιν: Οὐ τὸ σῶμα τὸ γενησόμενον σπείρεις. Εὐθέως γὰρ ἐπήγαγεν, Ἀλλὰ γυμνὸν κόκκον εἰ τύχοι σίτου, ἤ τινος τῶν τοιούτων σπερμάτων. Τουτέστιν, Οὐ τὸ σῶμα τὸ γενησόμενον: οἷον οὐχ οὕτω περιβεβλημένον, οὐδὲ καλάμην ἔχοντα καὶ ἀνθέρικας, Ἀλλὰ γυμνὸν κόκκον, εἰ τύχοι σίτου, ἤ τινος τῶν τοιούτων. Καὶ ὁ Θεὸς αὐτῷ δίδωσι σῶμα, καθὼς ἠθέλησε. Ναὶ, φησὶν, ἀλλ' ἐκεῖ τῆς φύσεως τὸ ἔργον ἐστί. Ποίας φύσεως, εἰπέ μοι; καὶ γὰρ καὶ ἐκεῖ τὸ πᾶν ὁ Θεὸς ἐργάζεται, οὐχ ἡ φύσις οὐδὲ ἡ γῆ οὐδὲ ὁ ὑετός. Διόπερ καὶ αὐτὸς ταῦτα δηλῶν, καὶ γῆν καὶ ὑετὸν καὶ ἀέρα καὶ ἥλιον καὶ χεῖρας γεωργικὰς ἀφεὶς, ἐπήγαγεν, ὅτι Ὁ Θεὸς αὐτῷ δίδωσι σῶμα, καθὼς ἠθέλησε. Μὴ τοίνυν περιεργάζου μηδὲ πολυπραγμόνει, πῶς καὶ τίνι τρόπῳ, ὅταν Θεοῦ δύναμιν καὶ θέλημα ἀκούσῃς. Καὶ ἑκάστῳ τῶν σπερμάτων τὸ ἴδιον σῶμα. Ποῦ τοίνυν τὸ ἀλλότριον; τὸ γὰρ ἴδιον δίδωσιν. Ὥστε ὅταν λέγῃ, Οὐ τὸ γενησόμενον σπείρεις, οὐ τοῦτο λέγει, ὅτι ἄλλη ἀντὶ ἄλλης οὐσίας ἀνίσταται, ἀλλ' ὅτι βελτίων, ὅτι λαμπροτέρα. Ἑκάστῳ γὰρ, φησὶ, τῶν σπερμάτων τὸ ἴδιον σῶμα. Ἐντεῦθεν λοιπὸν καὶ τὴν διαφορὰν εἰσάγει τῆς τότε ἐσομένης ἀναστάσεως. Μὴ γὰρ, ἐπειδὴ σῖτος σπείρεται καὶ πάντες στάχυες ἀνέρχονται, διὰ τοῦτο νομίσῃς καὶ ἐν τῇ ἀναστάσει ἰσοτιμίαν εἶναι. Μάλιστα μὲν γὰρ οὐδὲ ἐν τοῖς σπέρμασι μία τάξις, ἀλλὰ τὰ μὲν τιμιώτερα, τὰ δὲ καταδεέστερα. Διὸ καὶ ἐπήγαγεν, Ἑκάστῳ τὸ ἴδιον σῶμα. Πλὴν ἀλλ' οὐκ ἀρκεῖται τούτῳ, ἀλλ' ἑτέραν ζητεῖ διαφορὰν μείζονα καὶ σαφεστέραν. Ἵνα γὰρ μὴ ἀκούσας, ὅπερ ἔφην, ὅτι πάντες ἀνίστανται, πάντας τῶν αὐτῶν ἀπολαύειν νομίσῃς, προκατεβάλετο μὲν καὶ ἐν τοῖς ἔμπροσθεν τῆς ἐννοίας ταύτης τὰ σπέρματα, εἰπών: Ἕκαστος δὲ ἐν τῷ ἰδίῳ τάγματι. Ἐργάζεται δὲ αὐτὸ σαφέστερον καὶ ἐνταῦθα πάλιν λέγων: Οὐ πᾶσα σὰρξ ἡ αὐτὴ σάρξ. Τί λέγω γὰρ, φησὶν, ἐπὶ τῶν σπερμάτων; ἐπὶ τῶν σωμάτων γυμνάσωμεν αὐτὸ τοῦτο, περὶ ὧν ὁ λόγος ἡμῖν νῦν. Διὸ καὶ ἐπάγει λέγων: Ἄλλη μὲν σὰρξ ἀνθρώπων, ἄλλη δὲ κτηνῶν, καὶ ἄλλη πτηνῶν, καὶ ἄλλη ἰχθύων. Καὶ σώματα ἐπουράνια, καὶ σώματα ἐπίγεια: ἀλλ' ἑτέρα μὲν ἡ τῶν ἐπουρανίων δόξα, ἑτέρα δὲ ἡ τῶν ἐπιγείων: ἄλλη δόξα ἡλίου, καὶ ἄλλη δόξα σελήνης, καὶ ἄλλη δόξα ἀστέρων: ἀστὴρ γὰρ ἀστέρος διαφέρει ἐν δόξῃ. γʹ. Καὶ τί βούλεται αὐτῷ ταυτὶ τὰ ῥήματα; τίνος ἕνεκεν ἐκ τῆς ἀναστάσεως τῆς τῶν σωμάτων εἰς τὸν περὶ ἀστέρων καὶ ἡλίου λόγον ἐξέπεσεν; Οὐκ ἐξέπεσεν, οὐδὲ ἀπεῤῥάγη τῆς ὑποθέσεως, ἄπαγε, ἀλλ' ἔτι αὐτῆς ἔχεται. Ἐπειδὴ γὰρ τὸν περὶ τῆς ἀναστάσεως κατεσκεύασε λόγον, δείκνυσι λοιπὸν ὅτι πολλὴ τῆς δόξης τότε ἡ διαφορὰ, εἰ καὶ ἡ ἀνάστασις μία: καὶ διαιρεῖ εἰς δύο τὸ πᾶν τέως, εἰς τὰ ἐπουράνια καὶ τὰ ἐπίγεια. Ὅτι μὲν γὰρ τὰ σώματα ἀνίσταται, ἔδειξε διὰ τοῦ σίτου: ὅτι δὲ οὐκ ἐν τῇ αὐτῇ δόξῃ πάντα, δείκνυσιν ἐντεῦθεν. Ὥσπερ γὰρ τὸ ἀπιστεῖν τῇ ἀναστάσει ὑπτίους ποιεῖ, οὕτω πάλιν ῥᾳθύμους τὸ νομίζειν πάντας τῶν αὐτῶν ἀξιοῦσθαι. Διόπερ ἀμφότερα διορθοῦται: καὶ τὰ μὲν ἐν τοῖς ἔμπροσθεν ἀπήρτισε, τούτου δὲ ἄρχεται νῦν: καὶ ποιήσας δύο τάγματα δικαίων τε καὶ ἁμαρτωλῶν, αὐτὰ τὰ δύο ταῦτα εἰς πολλὰ πάλιν κατατέμνει μέρη, δεικνὺς ὅτι οὔτε δίκαιοι καὶ ἁμαρτωλοὶ τῶν αὐτῶν τεύξονται, οὔτε δίκαιοι πάντες δικαίοις ὁμοίως, οὔτε ἁμαρτωλοὶ ἁμαρτωλοῖς. Ποιεῖ τοίνυν πρώτην μίαν τομὴν δικαίων καὶ ἁμαρτωλῶν λέγων: Σώματα ἐπουράνια, καὶ σώματα ἐπίγεια: διὰ μὲν τῶν ἐπιγείων τούτους αἰνιττόμενος, διὰ δὲ τῶν ἐπουρανίων ἐκείνους. Εἶτα λοιπὸν τῶν ἁμαρτωλῶν διαφορὰν πρὸς ἁμαρτωλοὺς εἰσάγει, λέγων: Οὐ πᾶσα σὰρξ ἡ αὐτὴ σάρξ: ἀλλὰ ἄλλη μὲν ἰχθύων, ἄλλη δὲ πτηνῶν καὶ κτηνῶν. Καίτοι πάντα σώματα, ἀλλὰ τὰ μὲν ἐν πλείονι, τὰ δὲ ἐν ἐλάττονι εὐτελείᾳ. Καὶ ἐν ζωῇ δὲ ὁμοίως, καὶ ἐν αὐτῇ τῇ κατασκευῇ. Καὶ εἰπὼν τοῦτο, ἀναβαίνει πάλιν εἰς τὸν οὐρανὸν λέγων: Ἄλλη δόξα ἡλίου, καὶ ἄλλη δόξα σελήνης. Ὥσπερ γὰρ ἐν τοῖς ἐπιγείοις σώμασι διαφορὰ, οὕτω καὶ ἐν τοῖς ἐπουρανίοις, καὶ διαφορὰ, οὐχ ἡ τυχοῦσα, ἀλλὰ καὶ μέχρι τῶν ἐσχάτων. Οὐ γὰρ ἡλίῳ πρὸς σελήνην, οὐδὲ σελήνῃ πρὸς ἀστέρας διαφορὰ μόνον, ἀλλὰ καὶ ἄστρασι πρὸς ἀστέρας. Εἰ γὰρ καὶ πάντα ἐν οὐρανῷ, ἀλλὰ τὰ μὲν πλείονος, τὰ δὲ ἐλάττονος μετέχει δόξης. Τί τοίνυν ἐντεῦθεν καταμανθάνομεν; Ὅτι εἰ καὶ ἐν βασιλείᾳ πάντες, οὐ πάντες τῶν αὐτῶν ἀπολαύσονται: καὶ εἰ πάντες ἐν γεέννῃ οἱ ἁμαρτωλοὶ, οὐ πάντες τὰ αὐτὰ ὑπομενοῦσι. Διὸ καὶ ἐπήγαγεν: Οὕτω καὶ ἡ ἀνάστασις τῶν νεκρῶν. Οὕτω, πῶς; Ἐν διαφορᾷ πολλῇ. Εἶτα ἀφεὶς τοῦτον τὸν λόγον ὡς ἀρκούντως ἀποδειχθέντα, πάλιν ἐπ' αὐτὴν τῆς ἀναστάσεως τὴν ἀπόδειξιν καὶ τὸν τρόπον ἔρχεται, λέγων: Σπείρεται ἐν φθορᾷ, ἐγείρεται ἐν ἀφθαρσίᾳ. Καὶ θέα σύνεσιν: Ἐπὶ μὲν τῶν σπερμάτων τῷ τῶν σωμάτων ἐχρήσατο ὀνόματι λέγων: Οὐ ζωοποιεῖται, ἐὰν μὴ ἀποθάνῃ: ἐπὶ δὲ τῶν σωμάτων τῇ τῶν σπερμάτων προσηγορίᾳ, λέγων: Σπείρεται ἐν φθορᾷ, ἐγείρεται ἐν ἀφθαρσίᾳ. Οὐκ εἶπε, Φύεται, ἵνα μὴ τῆς γῆς ἔργον νομίσῃς, ἀλλ', Ἐγείρεται. Σπορὰν δὲ ἐνταῦθα, οὐ τὴν γένεσιν ἡμῶν λέγει τὴν ἐν μήτρᾳ, ἀλλὰ τὴν ταφὴν τὴν ἐν τῇ γῇ τῶν τετελευτηκότων σωμάτων, τὴν διάλυσιν, τὴν τέφραν. Διὸ εἰπὼν, Σπείρεται ἐν φθορᾷ, ἐγείρεται ἐν ἀφθαρσίᾳ, ἐπήγαγε: Σπείρεται ἐν ἀτιμίᾳ. Τί γὰρ εἰδεχθέστερον νεκροῦ διαῤῥυέντος; Ἐγείρεται ἐν δόξῃ. Σπείρεται ἐν ἀσθενείᾳ. Οὔπω γὰρ ἡμέραι τριάκοντα, καὶ τὸ πᾶν ἀπώλετο: καὶ κατασχεῖν ἑαυτὴν ἡ σὰρξ οὐ δύναται, οὐδὲ πρὸς μίαν ἀρκέσαι ἡμέραν. Ἐγείρεται ἐν δυνάμει. Τότε γὰρ αὐτοῦ οὐδὲν περιέσται λοιπόν. Διὰ δὴ τοῦτο καὶ ἐκείνων ἐδεήθη τῶν ὑποδειγμάτων, ἵνα μὴ ταῦτα ἀκούοντες πολλοὶ, ὅτι ἐν ἀφθαρσίᾳ καὶ δόξῃ καὶ δυνάμει ἐγείρονται, νομίσωσι μηδεμίαν εἶναι διαφορὰν τῶν ἀνισταμένων. Πάντες μὲν γὰρ ἀνίστανται, καὶ ἐν δυνάμει καὶ ἐν ἀφθαρσίᾳ καὶ ἐν δόξῃ ταύτῃ τῇ τῆς ἀφθαρσίας, οὐ μέντοι τῆς τιμῆς τῆς αὐτῆς οὐδὲ τῆς ἀσφαλείας πάντες. Σπείρεται σῶμα ψυχικὸν, ἐγείρεται σῶμα πνευματικόν. Ἔστι σῶμα ψυχικὸν, καὶ ἔστι σῶμα πνευματικόν. Τί λέγεις; τοῦτο δὲ οὐ πνευματικόν; Πνευματικὸν μὲν, ἀλλ' ἐκεῖνο πολλῷ πλέον. Νῦν μὲν γὰρ καὶ ἀφίπταται τοῦ Πνεύματος τοῦ ἁγίου πολλάκις ἡ πολλὴ χάρις, ἁμαρτανόντων μεγάλα τινῶν, καὶ τοῦ πνεύματος δὲ παρόντος τῆς ψυχῆς ἡ ζωὴ τῆς σαρκός: καὶ τὸ τοιοῦτο κενόν ἐστι τούτου χωρίς: τότε δὲ οὐχ οὕτως, ἀλλὰ διηνεκῶς παραμένει τῇ σαρκὶ τῶν δικαίων, καὶ αὐτοῦ ἔσται τὸ κράτος παρούσης καὶ τῆς ψυχῆς. Ἢ γάρ τι τοιοῦτον ᾐνίξατο, εἰπὼν, Πνευματικὸν, ἢ ὅτι κουφότερον ἔσται καὶ λεπτότερον, καὶ οἷον καὶ ἐπ' ἀέρος ὀχεῖσθαι, μᾶλλον δὲ ἀμφότερα. Εἰ δὲ ἀπιστεῖς τῷ λόγῳ, ὅρα τὰ ἐπουράνια σώματα τὰ οὕτω λαμπρὰ καὶ διαρκῆ τέως καὶ ἐν ἀγηράτῳ λήξει διαμένοντα, καὶ πίστευσον ἐντεῦθεν, ὅτι δύναται ὁ Θεὸς ποιῆσαι καὶ ταῦτα τὰ φθαρτὰ ἄφθαρτα καὶ πολλῷ βελτίω τῶν ὁρωμένων. Οὕτω καὶ γέγραπται: Ἐγένετο ὁ πρῶτος ἄνθρωπος Ἀδὰμ εἰς ψυχὴν ζῶσαν: ὁ ἔσχατος Ἀδὰμ εἰς πνεῦμα ζωοποιοῦν. Καίτοι τὸ μὲν γέγραπται, τὸ δὲ οὐ γέγραπται: πῶς οὖν εἶπεν, ὅτι Γέγραπται; Ἀπὸ τῆς τῶν πραγμάτων ἐκβάσεως αὐτὸ μετέφρασεν: ὅπερ ἔθος αὐτῷ συνεχῶς ποιεῖν. Καὶ γὰρ ἔθος τοῦτο προφήτου. Καὶ γὰρ τὴν Ἱερουσαλὴμ πόλιν δικαιοσύνης ἔφησεν ὁ προφήτης κληθήσεσθαι, καὶ οὐκ ἐκλήθη. Τί οὖν; ἐψεύσατο ὁ προφήτης; Οὐδαμῶς: τὴν γὰρ διὰ τῶν πραγμάτων ἔκβασιν λέγει. Καὶ τὸν Χριστὸν δὲ Ἐμμανουήλ: καὶ οὐδὲ αὐτὸς οὕτω κέκληται, ἀλλὰ τὰ πράγματα ταύτην ἀφίησι τὴν φωνήν. Οὕτω καὶ ἐνταῦθα, Ὁ ἔσχατος Ἀδὰμ εἰς πνεῦμα ζωοποιοῦν. δʹ. Ταῦτα δὲ εἶπεν, ἵνα μάθῃς ὅτι καὶ τῆς παρούσης ζωῆς καὶ τῆς μελλούσης τὰ σύμβολα ἤδη καὶ τὰ ἐνέχυρα ἔφθασε, τῆς μὲν παρούσης ὁ Ἀδὰμ, τῆς δὲ μελλούσης ὁ Χριστός. Ἐπειδὴ γὰρ τὰ χρηστότερα ἐν ἐλπίσι τίθησι, δείκνυσι τὴν ἀρχὴν ἤδη ἐκβεβηκυῖαν, καὶ τὴν ῥίζαν καὶ τὴν πηγὴν φανεῖσαν. Εἰ δὲ ἡ ῥίζα καὶ ἡ πηγὴ πᾶσι κατάδηλος, οὐδὲν δεῖ περὶ τῶν καρπῶν ἀμφιβάλλειν. Διὸ λέγει: Ὁ ἔσχατος Ἀδὰμ εἰς πνεῦμα ζωοποιοῦν: καὶ ἀλλαχοῦ δὲ, Ζωοποιήσει τὰ θνητὰ σώματα ὑμῶν διὰ τοῦ ἐνοικοῦντος αὐτοῦ Πνεύματος ἐν ὑμῖν. Ἄρα τοῦ Πνεύματος τὸ ζωοποιεῖν. Εἶτα ἵνα μή τις εἴπῃ, Διὰ τί πρεσβύτερα τὰ χείρονα, καὶ τὰ μὲν ὅλα ἐξέβη τὰ ψυχικὰ, οὐ μέχρι τῆς ἀπαρχῆς, τὰ δὲ ἕως τῆς ἀπαρχῆς μόνον; δείκνυσιν ὅτι καὶ αἱ ἀρχαὶ ἑκατέρων οὕτω διετάγησαν. Οὐ γὰρ πρῶτον, φησὶ, τὸ πνευματικὸν, ἀλλὰ τὸ ψυχικὸν, ἔπειτα τὸ πνευματικόν. Καὶ οὐ λέγει, διὰ τί, ἀλλ' ἀρκεῖται τῇ τοῦ Θεοῦ διατάξει, τὴν ἀπὸ τῶν πραγμάτων ψῆφον ἔχων μαρτυροῦσαν τῇ ἀρίστῃ τοῦ Θεοῦ οἰκονομίᾳ, καὶ δεικνὺς ὅτι ἐπὶ τὸ βέλτιον ἀεὶ τὰ ἡμέτερα πρόεισιν, ἅμα κἀντεῦθεν πιστούμενος τὸν λόγον. Εἰ γὰρ τὰ ἐλάττονα ἐξέβη, πολλῷ μᾶλλον τὰ βελτίω προσδοκᾷν χρή. Ἐπεὶ οὖν τοιούτων μέλλομεν ἀπολαύειν ἀγαθῶν, εἰς ταύτην ἑαυτοὺς κατατάξωμεν τὴν τάξιν, καὶ μὴ κλαίωμεν τοὺς ἀπιόντας, ἀλλὰ τοὺς κακῶς τὸν βίον καταλύοντας. Ἐπεὶ καὶ γεωργὸς, ὅταν ἴδῃ τὸν σῖτον διαλυόμενον, οὐ θρηνεῖ, ἀλλ' ἕως μὲν ἂν βλέπῃ στερεὸν ἐν τῇ γῇ μένοντα, δέδοικε καὶ τρέμει: ἐπειδὰν δὲ ἴδῃ διαλυθέντα, χαίρει. Ἀρχὴ γὰρ τῆς μελλούσης σπορᾶς ἡ διάλυσις. Οὕτω καὶ ἡμεῖς τότε χαίρωμεν, ὅταν πέσῃ ἡ οἰκία ἡ φθαρτὴ, ὅταν σπαρῇ ὁ ἄνθρωπος. Καὶ μὴ θαυμάσῃς, εἰ σπορὰν τὴν ταφὴν ἐκάλεσε: καὶ γὰρ αὕτη βελτίων ἡ σπορά. Ἐκείνην μὲν γὰρ διαδέχονται θάνατοι καὶ πόνοι καὶ κίνδυνοι καὶ φροντίδες, ταύτην δὲ, ἂν ὀρθῶς βιῶμεν, στέφανοι καὶ βραβεῖα: καὶ τὴν μὲν φθορὰ καὶ θάνατος, τὴν δὲ ἀφθαρσία καὶ ἀθανασία καὶ τὰ μυρία ἀγαθά: ἐπ' ἐκείνης τῆς σπορᾶς συμπλοκαὶ καὶ ἡδοναὶ καὶ ὕπνος, ἐπὶ ταύτης δὲ φωνὴ μόνον ἐκ τῶν οὐρανῶν καταβαίνουσα, καὶ πάντα ἀθρόως τελεσφορεῖται. Καὶ ὁ ἀνιστάμενος οὐκέτι λοιπὸν ἐπὶ βίον ἄγεται πολύμοχθον, ἀλλ' ἔνθα ἀπέδρα ὀδύνη καὶ λύπη καὶ στεναγμός. Εἰ δὲ καὶ προστασίαν ἐπιζητεῖς, καὶ διὰ τοῦτο θρηνεῖς τὸν ἄνδρα, ἐπὶ τὸν κοινὸν πάντων προστάτην καὶ σωτῆρα καὶ εὐεργέτην κατάφυγε τὸν Θεὸν, ἐπὶ τὴν ἄμαχον συμμαχίαν, ἐπὶ τὴν εὔκολον βοήθειαν, ἐπὶ τὴν διαρκῆ σκέπην τὴν πανταχοῦ παροῦσαν καὶ πανταχόθεν ἡμᾶς τειχίζουσαν, ἀλλ' ἡ συνήθεια ποθεινὸν καὶ ἐπέραστον. Οἶδα κἀγώ: ἀλλ' ἂν ἐπιτρέψῃς τῷ λογισμῷ τὸ πάθος, καὶ λογίσῃ πρὸς ἑαυτὴν τίς ὁ λαβὼν, καὶ ὅτι γενναίως ἐνεγκὼν θυσίαν τὴν γνώμην ἀναφέρεις τῷ Θεῷ, καὶ τοῦτο τὸ κῦμα δυνήσῃ διαδραμεῖν, καὶ ὅπερ ὁ χρόνος ἐργάζεται, τοῦτο ἡ φιλοσοφία ποιήσει: ἂν δὲ καταμαλακισθῇς, λήξει μὲν τῷ χρόνῳ τὸ πάθος, σοὶ δὲ οὐδένα τὸν μισθὸν οἴσει. Μετὰ δὲ τῶν λογισμῶν τούτων καὶ παραδείγματα σύλλεγε, τὰ ἐν τῷ παρόντι βίῳ, τὰ ἐν ταῖς θείαις Γραφαῖς: ἐννόησον ὅτι ὁ Ἀβραὰμ κατέσφαξε τὸν υἱὸν τὸν αὑτοῦ, καὶ οὔτε ἐδάκρυσεν οὔτε πικρὸν ῥῆμα ἐξέβαλεν. Ἀλλ' ἐκεῖνος Ἀβραὰμ, φησὶν, ἦν. Καὶ μὴν σὺ ἐπὶ μείζονα ἐκλήθης σκάμματα. Ὁ δὲ Ἰὼβ ἤλγησε μὲν, τοσοῦτον δὲ, ὅσον εἰκὸς πατέρα φιλόπαιδα καὶ σφόδρα κηδόμενον τῶν ἀπελθόντων: ὡς ἅ γε νῦν ποιοῦμεν ἡμεῖς, ἐχθρῶν καὶ πολεμίων ἐστίν. Οὐδὲ γὰρ, εἴ τινος εἰς βασίλεια ἀπενεχθέντος καὶ στεφανωθέντος ἔκοπτες σαυτὸν καὶ ἐθρήνεις, φίλον ἄν σε τοῦ στεφανωθέντος ἔφην εἶναι, ἀλλ' ἐχθρὸν σφόδρα καὶ πολέμιον. Ἀλλ' οὐδὲ νῦν ἐκεῖνον θρηνῶ, φησὶν, ἀλλ' ἐμαυτόν. Ἀλλ' οὐδὲ τοῦτο φιλοῦντος, τὸ θέλειν ἔτι ἐναγώνιον εἶναι ἐκεῖνον διὰ σαυτὸν καὶ ὑποκεῖσθαι τῇ ἀδηλίᾳ τοῦ μέλλοντος, παρὸν στεφανοῦσθαι καὶ προσορμεῖν, ἢ πελάγιον σαλεύειν, ἐξὸν ἐν λιμένι εἶναι. Ἀλλ' οὐκ οἶδα ποῖ κεχώρηκε, φησί. Διὰ τί οὐκ οἶδας; εἰπέ μοι: εἴτε γὰρ ὀρθῶς ἐβίου εἴτε ἑτέρως, δῆλον ποῦ χωρήσει. Δι' αὐτὸ γὰρ τοῦτο κόπτομαι, φησὶν, ὅτι ἁμαρτωλὸς ἀπῆλθε. Σκῆψις ταῦτα καὶ πρόφασις. Εἰ γὰρ διὰ τοῦτο ἀπελθόντα ἐθρήνεις, ζῶντα μεταπλάσαι ἐχρῆν καὶ ῥυθμίσαι. Ἀλλὰ τὰ σαυτοῦ σὺ πανταχοῦ σκοπεῖς, οὐ τὰ ἐκείνου. Εἰ δὲ καὶ ἁμαρτωλὸς ἀπῆλθε, καὶ διὰ τοῦτο δεῖ χαίρειν, ὅτι ἐνεκόπη τὰ ἁμαρτήματα, καὶ οὐ προσέθηκε τῇ κακίᾳ, καὶ βοηθεῖν, ὡς ἂν οἷόν τε ᾖ, οὐ δακρύειν, ἀλλ' εὐχαῖς καὶ ἱκετηρίαις καὶ ἐλεημοσύναις καὶ προσφοραῖς. Οὐ γὰρ ἁπλῶς ταῦτα ἐπινενόηται, οὐδὲ εἰκῆ μνήμην ποιούμεθα τῶν ἀπελθόντων ἐπὶ τῶν θείων μυστηρίων, καὶ ὑπὲρ αὐτῶν πρόσιμεν, δεόμενοι τοῦ Ἀμνοῦ τοῦ κειμένου τοῦ λαβόντος τὴν ἁμαρτίαν τοῦ κόσμου, ἀλλ' ἵνα τις ἐντεῦθεν αὐτοῖς γένηται παραμυθία: οὐδὲ μάτην ὁ παρεστὼς τῷ θυσιαστηρίῳ τῶν φρικτῶν μυστηρίων τελουμένων βοᾷ: Ὑπὲρ πάντων τῶν ἐν Χριστῷ κεκοιμημένων, καὶ τῶν τὰς μνείας ὑπὲρ αὐτῶν ἐπιτελούντων. Εἰ γὰρ μὴ ὑπὲρ αὐτῶν αἱ μνεῖαι ἐγένοντο, οὐδ' ἂν ταῦτα ἐλέχθη. Οὐ γάρ ἐστι σκηνὴ τὰ ἡμέτερα, μὴ γένοιτο: Πνεύματος γὰρ διατάξει ταῦτα γίνεται. εʹ. Βοηθῶμεν τοίνυν αὐτοῖς, καὶ μνείαν ὑπὲρ αὐτῶν ἐπιτελῶμεν. Εἰ γὰρ τοὺς παῖδας τοῦ Ἰὼβ ἐκάθαιρεν ἡ τοῦ πατρὸς θυσία, τί ἀμφιβάλλεις, εἰ καὶ ἡμῶν ὑπὲρ τῶν ἀπελθόντων προσφερόντων γίνεταί τις αὐτοῖς παραμυθία; Εἴωθε γὰρ ὁ Θεὸς καὶ ἑτέροις ὑπὲρ ἑτέρων χαρίζεσθαι. Καὶ τοῦτο ἐδείκνυ ὁ Παῦλος λέγων: Ἵνα ἐν πολλῷ προσώπῳ τὸ εἰς ἡμᾶς χάρισμα διὰ πολλῶν εὐχαριστηθῇ ὑπὲρ ὑμῶν. Μὴ δὴ ἀποκάμωμεν τοῖς ἀπελθοῦσι βοηθοῦντες, καὶ προσφέροντες ὑπὲρ αὐτῶν εὐχάς: καὶ γὰρ τὸ κοινὸν τῆς οἰκουμένης κεῖται καθάρσιον. Διὰ τοῦτο θαῤῥοῦντες ὑπὲρ τῆς οἰκουμένης δεόμεθα τότε, καὶ μετὰ μαρτύρων αὐτοὺς καλοῦμεν, μετὰ ὁμολογητῶν, μετὰ ἱερέων. Καὶ γὰρ ἓν σῶμά ἐσμεν ἅπαντες, κἂν λαμπρότερα μέλη μελῶν: καὶ δυνατὸν πάντοθεν συγγνώμην αὐτοῖς συναγαγεῖν, ἀπὸ τῶν εὐχῶν, ἀπὸ τῶν ὑπὲρ αὐτῶν δώρων, ἀπὸ τῶν μετ' αὐτῶν καλουμένων. Τί τοίνυν ἀλγεῖς, τί δὲ θρηνεῖς, ὁπότε τοσαύτην δυνατὸν συγγνώμην συναγαγεῖν τῷ ἀπελθόντι; Ἀλλ' ὅτι σὺ γέγονας ἔρημος καὶ προστάτην ἀπώλεσας; Ἀλλὰ μηδέποτε τοῦτο εἴπῃς: οὐδὲ γὰρ τὸν Θεὸν ἀπώλεσας. Ὥστε ἕως ἂν τοῦτον ἔχῃς, καὶ ἀνδρὸς αὐτὸς ἔσται σοι μείζων καὶ πατρὸς καὶ παιδὸς καὶ κηδεστοῦ: καὶ γὰρ καὶ ζώντων ἐκείνων, οὗτος ἦν ὁ τὰ πάντα ποιῶν. Ταῦτα τοίνυν ἐννόει, καὶ λέγε κατὰ τὸν Δαυΐδ: Κύριος φωτισμός μου καὶ σωτήρ μου, τίνα φοβηθήσομαι; εἰπὲ, Σὺ εἶ ὁ πατὴρ τῶν ὀρφανῶν, καὶ κριτὴς τῶν χηρῶν: καὶ ἐπίσπασαι αὐτοῦ τὴν βοήθειαν, καὶ μᾶλλον αὐτὸν ἕξεις νῦν προνοοῦντα ἢ πρότερον, ὅσον ἐν μείζονι κατέστης ἀπορίᾳ. Ἀλλὰ παιδίον ἀπώλεσας: Οὐκ ἀπώλεσας, μὴ λέγε: ὕπνος τὸ πρᾶγμά ἐστιν, οὐ θάνατος, μετάστασις, οὐκ ἀπώλεια, ἀποδημία ἀπὸ τῶν ἐλαττόνων ἐπὶ τὰ βελτίω. Μὴ δὴ παρόξυνε τὸν Θεὸν, ἀλλ' ἵλεω ποίει. Ἂν γὰρ ἐνέγκῃς γενναίως, ἔσται τις κἀντεῦθεν τῷ ἀπελθόντι καὶ σοὶ παραμυθία: ἂν δὲ τοὐναντίον, μᾶλλον ἐξάπτεις τὴν ὀργὴν τοῦ Θεοῦ. Καὶ γὰρ εἰ παιδὸς μαστιχθέντος ὑπὸ δεσπότου, σὺ παρεστὼς ἐδυσχέρανας, μειζόνως ἂν παρώξυνας κατὰ σεαυτοῦ τὸν δεσπότην. Μὴ δὴ ποίει τοῦτο, ἀλλ' εὐχαρίστει, ἵνα σοι καὶ ταύτῃ σκεδασθῇ τὸ νέφος τῆς ἀθυμίας: εἰπὲ κατὰ τὸν μακάριον ἐκεῖνον: Ὁ Κύριος ἔδωκεν, ὁ Κύριος ἀφείλετο: ἐννόησον ὅσοι μᾶλλόν σου εὐαρεστοῦντες οὐδὲ ἔλαβον τὴν ἀρχὴν παῖδας, οὐδὲ πατέρες ἐκλήθησαν. Οὐδὲ γὰρ ἐγὼ, φησὶν, ἐβουλόμην: καὶ γὰρ βέλτιον ἦν μηδὲ πεῖραν σχεῖν, ἢ μετὰ τὸ γεύσασθαι τῆς ἡδονῆς, ἐκπεσεῖν. Μὴ, παρακαλῶ, μὴ λέγε ταῦτα, μὴ παροργίσῃς καὶ ταύτῃ τὸν Δεσπότην: ἀλλ' ὑπὲρ μὲν ὧν ἔλαβες, εὐχαρίστησον: ὑπὲρ δὲ ὧν οὐκ εἰς τέλος ἔχεις, δόξαζε. Οὐκ εἶπεν ὁ Ἰὼβ, ὅτι Βέλτιον ἦν μὴ λαβεῖν τοῦτο, ὃ σὺ λέγεις ἀγνωμόνως, ἀλλὰ καὶ ὑπὲρ ἐκείνων ηὐχαρίστει λέγων: Ὁ Κύριος ἔδωκε: καὶ ὑπὲρ τούτων ηὐλόγει λέγων: Ὁ Κύριος ἀφείλετο: εἴη τὸ ὄνομα Κυρίου εὐλογημένον εἰς τοὺς αἰῶνας. Καὶ τὴν γυναῖκα οὕτως ἐπεστόμιζε δικαιολογούμενος πρὸς αὐτὴν, καὶ τὰ θαυμαστὰ ἐκεῖνα φθεγγόμενος ῥήματα: Εἰ τὰ μὲν ἀγαθὰ ἐδεξάμεθα παρὰ Κυρίου, τὰ δὲ κακὰ οὐχ ὑποίσομεν; Καίτοι γε μετὰ ταῦτα χαλεπώτερος γέγονεν ὁ πειρασμός: ἀλλ' ἐκεῖνος οὐδὲ οὕτως ἐξελύετο, ἀλλ' ὁμοίως ἔφερε γενναίως, καὶ ἐδόξαζε. Τοῦτο καὶ σὺ ποίει, καὶ λογίζου πρὸς σεαυτὸν, ὅτι οὐκ ἄνθρωπος ἔλαβεν, ἀλλ' ὁ Θεὸς ὁ ποιήσας, ὁ μᾶλλόν σου κηδόμενος, καὶ τὸ συμφέρον εἰδὼς, οὐ πολέμιός τις οὐδὲ ἐπίβουλος. Ὅρα πόσοι ζῶντες ἀβίωτον τὸν βίον τοῖς γονεῦσιν ἐποίησαν. Τοὺς δὲ γενναίους οὐχ ὁρᾷς; φησίν. Ὁρῶ καὶ τούτους, ἀλλὰ καὶ τούτων ἀσφαλέστερα τὰ κατὰ τὸν παῖδα τὸν σόν. Εἰ γὰρ καὶ εὐδοκιμοῦσιν, ἀλλ' ἐν ἀδήλῳ τὰ τοῦ τέλους αὐτῶν: ὑπὲρ δὲ ἐκείνου λοιπὸν οὐ δέδοικας οὐδὲ τρέμεις μή τι πάθῃ, ἢ μεταβολήν τινα δέξηται. Ταῦτα καὶ ἐπὶ γυναικὸς λογίζου καλῆς καὶ οἰκουροῦ, καὶ ὑπὲρ πάντων εὐχαρίστει τῷ Θεῷ, κἂν ἀπολέσῃς γυναῖκα, εὐχαρίστει. Ἴσως σε εἰς ἐγκράτειαν ἀγαγεῖν βούλεται ὁ Θεὸς, ἐπὶ μείζονα καλεῖ σκάμματα, ἐλευθερῶσαί σε τοῦ δεσμοῦ ἠθέλησεν. Ἂν οὕτω φιλοσοφῶμεν, καὶ τὴν παροῦσαν εὐθυμίαν κερδανοῦμεν, καὶ τῶν μελλόντων ἐπιτευξόμεθα στεφάνων, καὶ τὰ ἑξῆς.