de Resurrectione

A question can be raised concerning Lazarus and the rich man; the simpler ones thinking that these things were said as both receiving with their bodies what they deserved for the things done in life; but the more precise ones, since after the resurrection no one is left in life, thinking that these things did not happen at the resurrection; for the rich man says, that "I have five brothers, and so that they may not come into this place of torment, send Lazarus to report to them the things here;" and through these things inquiring about the tongue, and the finger, and the bosom of Abraham, and the reclining. And perhaps the form of the soul at its departure, being of a similar appearance to the dense and earthly body, can be understood in this way. If, at any rate, anyone of the departed has been recorded as appearing, he has been seen as similar to the form he had when he had the flesh. Then; But also Samuel appearing, as is clear, being visible, shows that he was clothed in a body; especially if we are forced by proofs to declare that the essence of the soul is also incorporeal. But also the tormented rich man, and the poor man resting in the bosom of Abraham, before the coming of the Savior and before the consummation of the age, and for this reason before the resurrection, being said, the one to be tormented in Hades, the other to be resting in the bosom of Abraham, teach that even now at its departure the soul uses a body. From the works of Methodius. Origen, having said that the Lord declared, as "those who attain the resurrection will then be as an- gels," where the Sadducees tempt him, added: "But the angels, being outside of flesh in the height of blessedness, are for this reason also of glory; and so we who are about to be made equal to angels must likewise of necessity be naked of flesh as they are."

de Resurrectione

Περὶ τοῦ Λαζάρου καὶ τοῦ πλουσίου ἀπορεῖσθαι δύναται· τῶν μὲν ἁπλουστέρων οἰομένων ταῦτα λελέχθαι, ὡς ἀμφοτέρων μετὰ τῶν σωμάτων λαμβανόντων τὰ ἄξια τῶν τῷ βίῳ πεπραγμένων· τῶν δὲ ἀκριβεστέρων, ἐπεὶ μετὰ τὴν ἀνάστασιν οὐδεὶς ἐν βίῳ καταλείπεται, οὐκ ἐν τῇ ἀναστάσει οἰομένων ταῦτα γεγονέναι· λέγει γὰρ ὁ πλούσιος, ὅτι «πέντε ἀδελφοὺς ἔχω, καὶ ἵνα μὴ ἔλθωσιν εἰς τὸν τόπον τοῦτον τῆς βασάνου, πέμψον Λάζαρον ἀπαγγέλλοντα αὐτοῖς τὰ ἐνταῦθα·» καὶ διὰ τούτων ζητούντων τὴν γλῶσσαν, καὶ τὸν δάκτυλον, καὶ τοὺς κόλπους Ἀβραὰμ, καὶ τὴν ἀνάκλισιν. Καὶ τάχα τὸ τῆς ψυχῆς ἅμα τῇ ἀπαλλαγῇ σχῆμα ὁμοειδὲς ὂν τῷ παχεῖ καὶ γηΐνῳ σώματι δύναται οὕτως λαμβάνεσθαι. Εἴ ποτε γοῦν ἱστόρηταί τις τῶν κεκοιμημένων φαινόμενος, ὅμοιος ἑώραται τῷ ὅτε τὴν σάρκα εἶχε σχήματι. Εἶτα· Ἀλλὰ καὶ ὁ Σαμουὴλ φαινόμενος, ὡς δῆλόν ἐστιν, ὁρατὸς ὢν, παρίστησιν ὅτι σῶμα περιέκειτο· μάλιστα ἐὰν ἀναγκασθῶμεν ὑπὸ τῶν ἀποδείξεων τὴν οὐσίαν τῆς ψυχῆς ἀσώματον εἶναι καὶ ταύτην ἀποφήνασθαι. Ἀλλὰ καὶ ὁ κολαζόμενος πλούσιος, καὶ ὁ ἐν κόλποις Ἀβραὰμ πένης ἀναπαυόμενος, πρὸ τῆς παρουσίας τοῦ Σωτῆρος καὶ πρὸ τῆς συντελείας τοῦ αἰῶνος, καὶ διὰ τοῦτο πρὸ τῆς ἀναστάσεως λεγόμενοι ὁ μὲν ἐν ᾅδου κολάζεσθαι, ὁ δὲ ἐν κόλποις Ἀβραὰμ ἀναπαύεσθαι, διδάσκουσιν ὅτι καὶ νῦν τῇ ἀπαλλαγῇ σώματι χρῆται ἡ ψυχή. Ἐκ τῶν Μεθοδίου. Φράσας (Ὠριγένης) ἀποφήνασθαι τὸν Κύριον, ὡς «οἱ τῆς ἀναστάσεως τευξόμενοι ἔσονται τότε ὡς ἄγ- γελοι,» ἔνθα πειράζουσιν αὐτὸν οἱ Σαδδουκαῖοι, ἐπέφερεν· «Οἱ δὲ ἄγγελοι ἐκτὸς ὄντες σαρκὸς ἐν μακαριότητος ἀκρότητι, διὰ τοῦτο καὶ δόξης εἰσί· καὶ ἡμᾶς δὲ ἄρα ἐξισάζεσθαι μέλλοντας ἀγγέλοις ἀνάγκη δὴ σαρκῶν ὡσαύτως ἐκείνοις γυμνοὺς ἔσεσθαι δεῖν.»