On the Resurrection, Fragments — Historical footnotes

They say, then, if the body shall rise entire, and in possession of all its members, it necessarily follows that the functions of the members shall also be in existence; that the womb shall become pregnant, and the male also discharge his function of generation, and the rest of the members in like manner. Now let this argument stand or fall by this one assertion. For this being proved false, their whole objection will be removed. Now it is indeed evident that the members which discharge functions discharge those functions which in the present life we see but it does not follow that they necessarily discharge the same functions from the beginning. And that this may be more clearly seen, let us consider it thus. The function of the womb is to become pregnant; and of the member of the male to impregnate. But as, though these members are destined to discharge such functions, it is not therefore necessary that they from the beginning discharge them (since we see many women who do not become pregnant, as those that are barren, even though they have wombs), so pregnancy is not the immediate and necessary consequence of having a womb; but those even who are not barren abstain from sexual intercourse, some being virgins from the first, and others from a certain time. And we see men also keeping themselves virgins, some from the first, and some from a certain time; so that by their means, marriage, made lawless through lust, is destroyed. And we find that some even of the lower animals, though possessed of wombs, do not bear, such as the mule; and the male mules do not beget their kind. So that both in the case of men and the irrational animals we can see sexual intercourse abolished; and this, too, before the future world. And our Lord Jesus Christ was born of a virgin, for no other reason than that He might destroy the begetting by lawless desire, and might show to the ruler that the formation of man was possible to God without human intervention. And when He had been born, and had submitted to the other conditions of the flesh,—I mean food, drink, and clothing,—this one condition only of discharging the sexual function He did not submit to; for, regarding the desires of the flesh, He accepted some as necessary, while others, which were unnecessary, He did not submit to. For if the flesh were deprived of food, drink, and clothing, it would be destroyed; but being deprived of lawless desire, it suffers no harm. And at the same time He foretold that, in the future world, sexual intercourse should be done away with; as He says, “The children of this world marry, and are given in marriage; but the children of the world to come neither marry nor are given in marriage, but shall be like the angels in heaven.” Let not, then, those that are unbelieving marvel, if in the world to come He do away with those acts of our fleshly members which even in this present life are abolished.

But again, of those who maintain that the flesh has no resurrection, some assert that it is impossible; others that, considering how vile and despicable the flesh is, it is not fit that God should raise it; and others, that it did not at the first receive the promise. First, then, in respect of those who say that it is impossible for God to raise it, it seems to me that I should show that they are ignorant, professing as they do in word that they are believers, yet by their works proving themselves to be unbelieving, even more unbelieving than the unbelievers. For, seeing that all the heathen believe in their idols, and are persuaded that to them all things are possible (as even their poet Homer says, “The gods can do all things, and that easily;” and he added the word “easily” that he might bring out the greatness of the power of the gods), many do seem to be more unbelieving than they. For if the heathen believe in their gods, which are idols (“which have ears, and they hear not; they have eyes, and they see not”), that they can do all things, though they be but devils, as saith the Scripture, “The gods of the nations are devils,” much more ought we, who hold the right, excellent, and true faith, to believe in our God, since also we have proofs [of His power], first in the creation of the first man, for he was made from the earth by God; and this is sufficient evidence of God’s power; and then they who observe things can see how men are generated one by another, and can marvel in a still greater degree that from a little drop of moisture so grand a living creature is formed. And certainly if this were only recorded in a promise, and not seen accomplished, this too would be much more incredible than the other; but it is rendered more credible by accomplishment. But even in the case of the resurrection the Saviour has shown us accomplishments, of which we will in a little speak. But now we are demonstrating that the resurrection of the flesh is possible, asking pardon of the children of the Church if we adduce arguments which seem to be secular and physical: first, because to God nothing is secular, not even the world itself, for it is His workmanship; and secondly, because we are conducting our argument so as to meet unbelievers. For if we argued with believers, it were enough to say that we believe; but now we must proceed by demonstrations. The foregoing proofs are indeed quite sufficient to evince the possibility of the resurrection of the flesh; but since these men are exceedingly unbelieving, we will further adduce a more convincing argument still, —an argument drawn not from faith, for they are not within its scope, but from their own mother unbelief,—I mean, of course, from physical reasons. For if by such arguments we prove to them that the resurrection of the flesh is possible, they are certainly worthy of great contempt if they can be persuaded neither by the deliverances of faith nor by the arguments of the world.

But the proof of the possibility of the resurrection of the flesh I have sufficiently demonstrated, in answer to men of the world. And if the resurrection of the flesh is not found impossible on the principles even of unbelievers, how much more will it be found in accordance with the mind of believers! But following our order, we must now speak with respect to those who think meanly of the flesh, and say that it is not worthy of the resurrection nor of the heavenly economy, because, first, its substance is earth; and besides, because it is full of all wickedness, so that it forces the soul to sin along with it. But these persons seem to be ignorant of the whole work of God, both of the genesis and formation of man at the first, and why the things in the world were made. For does not the word say, “Let Us make man in our image, and after our likeness?” What kind of man? Manifestly He means fleshly man, For the word says, “And God took dust of the earth, and made man.” It is evident, therefore, that man made in the image of God was of flesh. Is it not, then, absurd to say, that the flesh made by God in His own image is contemptible, and worth nothing? But that the flesh is with God a precious possession is manifest, first from its being formed by Him, if at least the image is valuable to the former and artist; and besides, its value can be gathered from the creation of the rest of the world. For that on account of which the rest is made, is the most precious of all to the maker.

But, in truth, He has even called the flesh to the resurrection, and promises to it everlasting life. For where He promises to save man, there He gives the promise to the flesh. For what is man but the reasonable animal composed of body and soul? Is the soul by itself man? No; but the soul of man. Would the body be called man? No, but it is called the body of man. If, then, neither of these is by itself man, but that which is made up of the two together is called man, and God has called man to life and resurrection, He has called not a part, but the whole, which is the soul and the body. Since would it not be unquestionably absurd, if, while these two are in the same being and according to the same law, the one were saved and the other not? And if it be not impossible, as has already been proved, that the flesh be regenerated, what is the distinction on the ground of which the soul is saved and the body not? Do they make God a grudging God? But He is good, and will have all to be saved. And by God and His proclamation, not only has your soul heard and believed on Jesus Christ, and with it the flesh, but both were washed, and both wrought righteousness. They make God, then ungrateful and unjust, if, while both believe on Him, He desires to save one and not the other. Well, they say, but the soul is incorruptible, being a part of God and inspired by Him, and therefore He desires to save what is peculiarly His own and akin to Himself; but the flesh is corruptible, and not from Him, as the soul is. Then what thanks are due to Him, and what manifestation of His power and goodness is it, if He purposed to save what is by nature saved and exists as a part of Himself? For it had its salvation from itself; so that in saving the soul, God does no great thing. For to be saved is its natural destiny, because it is a part of Himself, being His inspiration. But no thanks are due to one who saves what is his own; for this is to save himself. For he who saves a part himself, saves himself by his own means, lest he become defective in that part; and this is not the act of a good man. For not even when a man does good to his children and offspring, does one call him a good man; for even the most savage of the wild beasts do so, and indeed willingly endure death, if need be, for the sake of their cubs. But if a man were to perform the same acts in behalf of his slaves, that man would justly be called good. Wherefore the Saviour also taught us to love our enemies, since, says He, what thank have ye? So that He has shown us that it is a good work not only to love those that are begotten of Him, but also those that are without. And what He enjoins upon us, He Himself first of all does.

But again, of those who maintain that the flesh has no resurrection, some assert that it is impossible; others that, considering how vile and despicable the flesh is, it is not fit that God should raise it; and others, that it did not at the first receive the promise. First, then, in respect of those who say that it is impossible for God to raise it, it seems to me that I should show that they are ignorant, professing as they do in word that they are believers, yet by their works proving themselves to be unbelieving, even more unbelieving than the unbelievers. For, seeing that all the heathen believe in their idols, and are persuaded that to them all things are possible (as even their poet Homer says, “The gods can do all things, and that easily;” and he added the word “easily” that he might bring out the greatness of the power of the gods), many do seem to be more unbelieving than they. For if the heathen believe in their gods, which are idols (“which have ears, and they hear not; they have eyes, and they see not”), that they can do all things, though they be but devils, as saith the Scripture, “The gods of the nations are devils,” much more ought we, who hold the right, excellent, and true faith, to believe in our God, since also we have proofs [of His power], first in the creation of the first man, for he was made from the earth by God; and this is sufficient evidence of God’s power; and then they who observe things can see how men are generated one by another, and can marvel in a still greater degree that from a little drop of moisture so grand a living creature is formed. And certainly if this were only recorded in a promise, and not seen accomplished, this too would be much more incredible than the other; but it is rendered more credible by accomplishment. But even in the case of the resurrection the Saviour has shown us accomplishments, of which we will in a little speak. But now we are demonstrating that the resurrection of the flesh is possible, asking pardon of the children of the Church if we adduce arguments which seem to be secular and physical: first, because to God nothing is secular, not even the world itself, for it is His workmanship; and secondly, because we are conducting our argument so as to meet unbelievers. For if we argued with believers, it were enough to say that we believe; but now we must proceed by demonstrations. The foregoing proofs are indeed quite sufficient to evince the possibility of the resurrection of the flesh; but since these men are exceedingly unbelieving, we will further adduce a more convincing argument still, —an argument drawn not from faith, for they are not within its scope, but from their own mother unbelief,—I mean, of course, from physical reasons. For if by such arguments we prove to them that the resurrection of the flesh is possible, they are certainly worthy of great contempt if they can be persuaded neither by the deliverances of faith nor by the arguments of the world.

But again, of those who maintain that the flesh has no resurrection, some assert that it is impossible; others that, considering how vile and despicable the flesh is, it is not fit that God should raise it; and others, that it did not at the first receive the promise. First, then, in respect of those who say that it is impossible for God to raise it, it seems to me that I should show that they are ignorant, professing as they do in word that they are believers, yet by their works proving themselves to be unbelieving, even more unbelieving than the unbelievers. For, seeing that all the heathen believe in their idols, and are persuaded that to them all things are possible (as even their poet Homer says, “The gods can do all things, and that easily;” and he added the word “easily” that he might bring out the greatness of the power of the gods), many do seem to be more unbelieving than they. For if the heathen believe in their gods, which are idols (“which have ears, and they hear not; they have eyes, and they see not”), that they can do all things, though they be but devils, as saith the Scripture, “The gods of the nations are devils,” much more ought we, who hold the right, excellent, and true faith, to believe in our God, since also we have proofs [of His power], first in the creation of the first man, for he was made from the earth by God; and this is sufficient evidence of God’s power; and then they who observe things can see how men are generated one by another, and can marvel in a still greater degree that from a little drop of moisture so grand a living creature is formed. And certainly if this were only recorded in a promise, and not seen accomplished, this too would be much more incredible than the other; but it is rendered more credible by accomplishment. But even in the case of the resurrection the Saviour has shown us accomplishments, of which we will in a little speak. But now we are demonstrating that the resurrection of the flesh is possible, asking pardon of the children of the Church if we adduce arguments which seem to be secular and physical: first, because to God nothing is secular, not even the world itself, for it is His workmanship; and secondly, because we are conducting our argument so as to meet unbelievers. For if we argued with believers, it were enough to say that we believe; but now we must proceed by demonstrations. The foregoing proofs are indeed quite sufficient to evince the possibility of the resurrection of the flesh; but since these men are exceedingly unbelieving, we will further adduce a more convincing argument still, —an argument drawn not from faith, for they are not within its scope, but from their own mother unbelief,—I mean, of course, from physical reasons. For if by such arguments we prove to them that the resurrection of the flesh is possible, they are certainly worthy of great contempt if they can be persuaded neither by the deliverances of faith nor by the arguments of the world.

Those, then, who are called natural philosophers, say, some of them, as Plato, that the universe is matter and God; others, as Epicurus, that it is atoms and the void; others, like the Stoics, that it is these four—fire, water, air, earth. For it is sufficient to mention the most prevalent opinions. And Plato says that all things are made from matter by God, and according to His design; but Epicures and his followers say that all things are made from the atom and the void by some kind of self-regulating action of the natural movement of the bodies; and the Stoics, that all are made of the four elements, God pervading them. But while there is such discrepancy among them, there are some doctrines acknowledged by them all in common, one of which is that neither can anything be produced from what is not in being, nor anything be destroyed or dissolved into what has not any being, and that the elements exist indestructible out of which all things are generated. And this being so, the regeneration of the flesh will, according to all these philosophers, appear to be possible. For if, according to Plato, it is matter and God, both these are indestructible and God; and God indeed occupies the position of an artificer, to wit, a potter; and matter occupies the place of clay or wax, or some such thing. That, then, which is formed of matter, be it an image or a statue, is destructible; but the matter itself is indestructible, such as clay or wax, or any other such kind of matter. Thus the artist designs in the clay or wax, and makes the form of a living animal; and again, if his handiwork be destroyed, it is not impossible for him to make the same form, by working up the same material, and fashioning it anew. So that, according to Plato, neither will it be impossible for God, who is Himself indestructible, and has also indestructible material, even after that which has been first formed of it has been destroyed, to make it anew again, and to make the same form just as it was before. But according to the Stoics even, the body being produced by the mixture of the four elementary substances, when this body has been dissolved into the four elements, these remaining indestructible, it is possible that they receive a second time the same fusion and composition, from God pervading them, and so re-make the body which they formerly made. Like as if a man shall make a composition of gold and silver, and brass and tin, and then shall wish to dissolve it again, so that each element exist separately, having again mixed them, he may, if he pleases, make the very same composition as he had formerly

But, in truth, He has even called the flesh to the resurrection, and promises to it everlasting life. For where He promises to save man, there He gives the promise to the flesh. For what is man but the reasonable animal composed of body and soul? Is the soul by itself man? No; but the soul of man. Would the body be called man? No, but it is called the body of man. If, then, neither of these is by itself man, but that which is made up of the two together is called man, and God has called man to life and resurrection, He has called not a part, but the whole, which is the soul and the body. Since would it not be unquestionably absurd, if, while these two are in the same being and according to the same law, the one were saved and the other not? And if it be not impossible, as has already been proved, that the flesh be regenerated, what is the distinction on the ground of which the soul is saved and the body not? Do they make God a grudging God? But He is good, and will have all to be saved. And by God and His proclamation, not only has your soul heard and believed on Jesus Christ, and with it the flesh, but both were washed, and both wrought righteousness. They make God, then ungrateful and unjust, if, while both believe on Him, He desires to save one and not the other. Well, they say, but the soul is incorruptible, being a part of God and inspired by Him, and therefore He desires to save what is peculiarly His own and akin to Himself; but the flesh is corruptible, and not from Him, as the soul is. Then what thanks are due to Him, and what manifestation of His power and goodness is it, if He purposed to save what is by nature saved and exists as a part of Himself? For it had its salvation from itself; so that in saving the soul, God does no great thing. For to be saved is its natural destiny, because it is a part of Himself, being His inspiration. But no thanks are due to one who saves what is his own; for this is to save himself. For he who saves a part himself, saves himself by his own means, lest he become defective in that part; and this is not the act of a good man. For not even when a man does good to his children and offspring, does one call him a good man; for even the most savage of the wild beasts do so, and indeed willingly endure death, if need be, for the sake of their cubs. But if a man were to perform the same acts in behalf of his slaves, that man would justly be called good. Wherefore the Saviour also taught us to love our enemies, since, says He, what thank have ye? So that He has shown us that it is a good work not only to love those that are begotten of Him, but also those that are without. And what He enjoins upon us, He Himself first of all does.

even before we learned the truth. If then the Saviour said this, and proclaimed salvation to the soul alone, what new thing, beyond what we heard from Pythagoras and Plato and all their band, did He bring us? But now He has come proclaiming the glad tidings of a new and strange hope to men. For indeed it was a strange and new thing for God to promise that He would not keep incorruption in incorruption, but would make corruption incorruption. But because the prince of wickedness could in no other way corrupt the truth, he sent forth his apostles (evil men who introduced pestilent doctrines), choosing them from among those who crucified our Saviour; and these men bore the name of the Saviour, but did the works of him that sent them, through whom the name itself has been spoken against. But if the flesh do not rise, why is it also guarded, and why do we not rather suffer it to indulge its desires? Why do we not imitate physicians, who, it is said, when they get a patient that is despaired of and incurable, allow him to indulge his desires? For they know that he is dying; and this indeed those who hate the flesh surely do, casting it out of its inheritance, so far as they can; for on this account they also despise it, because it is shortly to become a corpse. But if our physician Christ, God, having rescued us from our desires, regulates our flesh with His own wise and temperate rule, it is evident that He guards it from sins because it possesses a hope of salvation, as physicians do not suffer men whom they hope to save to indulge in what pleasures they please.