藥箱（駁八十異端） 第 1 章 第 45/82 段

He could indeed have erased the scars, but he does not erase them, so that he might refute you, O you struck by God.

So then, it was the very body that had lain buried in the tomb for three days that was also the one that rose again in the resurrection.

For he showed both bones and skin and flesh, just as he said: 'See that a spirit does not have flesh and bones, as you see me having.'

In the incarnation, it is the very same, yet spiritual — the very body that was once coarse is now made subtle; the very body that was crucified is the very body that was once held fast but is now unable to be held, having been united and blended with the Godhead, no longer to be dissolved, but remaining forever, no longer dying.

For Christ has risen from the dead, the firstfruits of those who have fallen asleep;

and having risen, he no longer dies; death no longer has dominion over him.

But that you may also understand this — for what reason Christ is called the firstfruits of those who have fallen asleep, even though he was not the first to begin rising —

for before him, Lazarus and the son of the widow rose through him, and others also through Elijah and through Elisha.

But since all of those, having risen, died again, therefore Christ alone is the firstfruits of those who have fallen asleep.

For having risen, he no longer dies, just as the resurrection that is to come will likewise be, through his life and his love for mankind.

And if he is the firstfruits of those who have fallen asleep, and his whole body rose together with the Godhead, then it is plain that the whole of his incarnate humanity rose, with nothing of it left behind, neither body nor anything else;

for you will not abandon my soul to Hades, nor will you allow your Holy One to see corruption.

And the part concerning the soul in Hades signifies that it was not abandoned, while the part concerning the Holy One is meant to show the holy body which did not see corruption, but rose incorrupt on the third day and was united with incorruption forever.

But you, O fellow, assert that these bodies are the coats of skin — though the narrative sequence nowhere supports this — but rather because of the seeds sown in you from the beginning by the myth-mongering teaching of the Greeks, and because of the ill-disposed reasoning of unbelief concerning the resurrection thereby provoked in you; I mean, it was the Greeks who led you and taught you into this.

For, as it is said, 'the natural man does not receive the things of the Spirit;'

for they are foolishness to him, because they are spiritually discerned.

For if the tunics had come to be for Adam and his company before the disobedience, your falsehood would have been plausible and capable of deceiving;

but it appears at the time when Eve was formed —

from what, then, was she formed? Clearly, from a body.

For, as it is said, 'He cast a trance upon Adam, and he slept, and he took one of his ribs.'

And a rib is nothing other than a bone.

For he built up flesh in its place.

But since it is called flesh, how then can its later formation still be expected? And above it says, 'Let us make man according to our image and likeness.'

And it says, 'He took dust from the earth, and formed man.'

And dust and flesh are nothing other than body.

Then afterward, when Adam had risen from his sleep, he said, 'This is bone of my bones, and flesh of my flesh.'

But there were not yet any coats of skin; your allegorized falsehood did not yet exist.

So then, 'bone of my bones and flesh of my flesh' makes it plain that they were bodies, and that Adam and Eve were not bodiless.

And she took from the tree and ate, having been beguiled by the serpent and fallen into disobedience; and Adam heard the voice of God walking in the garden in the cool of the day, and Adam and Eve hid themselves among the trees.

And God says to Adam, 'Where are you?' And he, being convicted, answers, 'I heard your voice, and I hid, because I am naked.'

But what sort of nakedness, then, was he speaking of? Was he speaking of the soul, or of the body? And the fig leaves — what did they cover, the soul or the body? And God says, 'Who told you that you were naked, unless you have eaten of that tree alone which I commanded you not to eat from?' And he says, 'The woman whom you gave me — she gave me, and I ate.'

And whence was the woman given, if not from the rib — that is, from the body — before the tunics were given to them? And he says to the woman, 'What is this you have done?' And she said, 'The serpent deceived me, and I ate, and I also gave it to my husband.'

and pain was decreed also to the man — to eat his bread in the sweat of his brow.

And after this he says, 'Behold, Adam has become as one of us;'

lest he stretch out his hand and take also of the tree of life, and live forever.

But do not suppose, O hearer, that the Lord spoke in a declarative sense when he said, 'Behold, Adam has become as one of us;'

for he speaks reprovingly, censuring the presumption of Adam who was persuaded by the deceit of the serpent, saying:

'Has that which he supposed would come to pass, come to pass?' — that is, has Adam indeed become as one of us?

For Adam, having desired to become loftier, fell instead into the lesser state.

But as for the words, 'Let us cast him out, lest he stretch out his hand to the tree of life and eat, and live forever' -- God does not say this out of envy, but was caring for the vessel that had been diminished through itself, so that it might not remain diminished forever.

but, like an excellent potter, having returned the vessel that had been damaged through itself to its own clay, the earth, he might refashion at the resurrection the righteous man diminished in nothing, immortal in glory and able to enjoy the kingdom, and the unrighteous man, at the perfect resurrection, able to bear the punishment of judgment.

For God did not plant anything evil;

God forbid; rather, he himself planted that very tree, permitting him, at the acceptable and fitting time, by his own commandment, to take from it.

How then is the saying fulfilled, 'In whatever day you eat of it, you shall surely die,' if he was in fact going to eat of it? For certainly, having eaten, he would at some time fulfill the saying, 'You shall surely die.'

But to him who says this I say again: God, who knows the things to come before they happen, knowing even before his own commandment that, having been deceived, man would eat of it, appointed death on account of the transgression that was going to occur through him. For in this matter the heresies, being led astray, blaspheme God, saying, 'How good is the God of the law' -- because, they say, he was envious of Adam and cast him out, saying:

'Let us cast him out, lest he stretch out his hand and take of the tree of life, and live forever.'

But their folly, in slandering God, stands refuted.

For not only did he not forbid eating from the tree of life from the beginning, but he even urged it, saying, 'You may freely eat of every tree that is in paradise.'

And the tree of life was one among all the trees of paradise that were before the eyes of Adam.

He said not to eat only of the tree of the knowledge of good and evil.

But the insatiable mind of Adam, though guileless, and that of his wife Eve, once she had been deceived by the devil, acted instead contrary to the commandment.

Since, then, Adam had come to be in a state of diminishment through himself, God did not wish him to live forever in that diminished state, but, like an excellent potter, was pleased to turn back the vessel that had perished through itself into its own clay, so that in the regeneration he might again transform it from its own clay, as it were upon the wheel, refashioning and renewing the vessel, without diminishment, so that it might be able to live forever.

Hence, the first time he threatens death, but the second time he no longer speaks of death, but says, 'You are earth, and to earth you shall return,' not having delivered man over to death.

And after other things: 'And God made garments of skin, and clothed Adam and those with him, and cast them out of paradise.'

And you see that the empty talk you have newly invented is vain, O Origen.

For how long a time before this did Adam and those with him have bodies?

...provided by God? Whence the substance of the clouds, which covers the sky with its density? Whence the production of the gnat and the mosquito, by the command of God to his servant Moses? How did he change the wooden rod into a serpent, ensouled and crawling? Whence, by the hand of Moses, the change into snow? So also then, O unbeliever, God willed it, and made for Adam and those with him garments of skin by nature, without animals, without any human skill or manifold craftsmanship, willing it all at once -- just as from the beginning he willed at once, and heaven and all things came into being.

And concerning these things we have often spoken, both in other places and above.

And for those who wish to live, salvation is swift and their false belief is easily refuted, but for those who do not wish to accept salvation...

...not even a whole age of instruction would suffice for discussion, since their hearing is ever deaf, like the deaf asp that stops its ears, refusing to heed the voice of the charmer skillfully charming, according to the divine word.

But to the sons of truth, I think, it is of no small benefit, even though the argument here set forth by me is not stated at great length.

But I will come now to your argument concerning the resurrection, drawn from the first psalm.

For when you deceive those who do not know, insinuating your own opinion, O vain toiler, and say that some of the simpler people think the impious will not attain the resurrection, and afterward show these same simple folk being questioned again by you as to what kind of body the resurrection will have, and how you yourself, speaking in the person of those you call 'the simpler ones,' raise counter-objections -- for this too must plainly be said: you call those you term 'simpler' good men.

For the argument is not of yourself, nor is the credit due to your own reasoning, but to the truth that compels you to state the proofs of the excellence and goodness of the servants of God.

For even the proverb from outside [Scripture] says, 'Simple is the story of truth.'

And we are accustomed to call 'simple' those who are guileless, to whom praise is given by the Savior in many places, as in, 'Be innocent as doves,' and, 'Let the children come to me.'

For of such is the kingdom of heaven, that is, of the simplest ones.

But the simpler folk, as you say, answered you that the resurrection is of this very body which we now wear.

But when they were cross-questioned and asked by you:

'Of the whole, or of a part?' they answer in turn, saying, 'Of the whole body.'

But when you, following the method of your much idle talk, assert that this is impossible on account of the blood, flesh, hair, and the other things that flow from us through spittle and nostrils and excrements which have flowed out from bodies -- great indeed is the sorcery of your ill-believing, quack-physician's opinion, as our better and thrice-blessed elder, Methodius, has already refuted your myth-making at great length.

But you shall also hear a few words from us, small as we are.

For that which is always sought is sought as the purest thing, while the superfluous things cast off from the pure are not sought at all.

For the garment is whole from the moment it received its weaving on the loom, and it is that very thing which is cut from the loom, with nothing added to it and nothing taken away.

And when it is given to the fuller, it will not be demanded back from the fuller as something diminished, but it is received back from the fuller in its most perfect state.

So it is clear to all that it remains in its completeness, and the body has become no less, except for the removal of stains and impurity.

And it is certainly not the case that, because it has cast off the stain, the craftsman will therefore be required by us to give back the garment along with the stain, but rather the garment itself, whole and sound and most pure.

And here is another example, again:

For not only is this the case in the body, but also creatures grow from us, so to speak -- lice and nits -- which are neither outside the body nor reckoned as belonging to the body.

And no one has ever sought to preserve the nit that has been excreted from the body -- rather, to destroy it -- nor the louse that has been generated from the flesh itself; nor would anyone consider the loss of these a damage.

So too with the things that flow from us -- even if it is indeed so, according to your argument -- these will not be foolishly sought after by us, nor would God bring them back into our constitution; but just as a stain, though it exists on the very garment, is cast off from it for the sake of propriety and would be left behind at the second [making], so that whole, complete garment, lacking nothing and having nothing superfluous, the Creator would bring forth by the goodness of his craft.

But if it were not so, O you whose mind has been corrupted by your verbose invention, then our Savior and Lord, the Son of God, who came to secure all safety for our life, having stamped our hope most fully upon himself for the establishment of his truth toward us, would have had to lay aside one part of himself and raise up another part, according to your fabricated reconstruction and your collection of a multitude of vain reasonings, O contentious one.

For he himself, at once refuting your way of thinking, declares, saying: 'Unless a grain of wheat, falling into the earth, dies, it remains alone;'

'but if it falls and dies, it bears much fruit.'

Now what grain, then, was he speaking of? It is clear to everyone, and acknowledged by the whole world, that he was speaking of himself, that is, of the body of holy flesh which he took from Mary, and of his whole incarnation.

And by 'falling and dying,' as he says, 'Where the carcass is, there the eagles will be gathered together,' he was speaking of the three-day sleep of his body, as you yourself will also acknowledge;

for his divinity is sleepless, unfallen, uncontained, unchangeable.

The grain of wheat, then, died and rose again.

Did, then, the whole grain rise, or a remnant of it? Did another grain, different from the one that existed, rise, or the very one that existed, unto being? That which was buried by Joseph in a linen cloth and laid in a new tomb rose again -- this you will by no means deny.

Whom, then, did the angels announce to the women as having risen? As they say, 'Whom do you seek? Jesus the Nazarene? He has risen; he is not here.'

'Come, see the place,' and make Origen understand that no remnant lies here, but the whole has risen.

And so that you might know that the whole rose, it says, 'He has risen; he is not here' -- in order to refute your idle talk -- because no remnant of him was left behind, but that very body which had been nailed, that very body which had been pierced by the spear, that very body which had been seized by the Pharisees, that very body which had been spat upon, rose again.

And why should I recount to you the many proofs against this pitiable man and the idle talk that has arisen in him? Therefore, just as he rose and raised up his own body, so also will he raise us.

For from this the holy apostle demonstrated our hope, saying: '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.'

'But if Christ has not been raised, then our preaching is in vain, and our faith is also in vain; and we are found to be false witnesses of God, because we testified that God raised Christ, whom he did not raise' -- and so on.

And afterward he adds, saying: 'This corruptible must put on incorruption, and this mortal must put on immortality.'

And he did not say merely 'the mortal,' nor merely 'the corruptible,' nor 'the immortal soul,' but 'this corruptible,' adding the word 'this,' and 'this mortal,' likewise adding the word 'this.'

His own grain, then, rose whole; and not a part rose, but the whole rose; and no other grain, different from the one that existed, rose, but that very one which fell in the tomb rose, whole.

And this one grain makes plain the entire matter, according to what was perfectly wrought in him, which is the archetype of our resurrection.

For the Savior, both teaching and doing this, worked all things firmly for our confirmation.

For he immediately spoke of the grain, and raised up the grain, so that he might confirm for us in truth the faith of our hope of resurrection.

Taking this up in succession, the apostle, borne along by the Holy Spirit, recounting to us the glory of the saints that will be after the resurrection, again demonstrates the hope of the enjoyment of good things by means of the grain of wheat, proclaiming against the unbelievers:

'But you will say to me, How are the dead raised up? And with what body do they come?' And to him who says such things he says, 'Fool!'

For whoever doubts the resurrection at all is foolish and without understanding.

Then he says: 'Fool, that which you sow is not made alive unless it dies; and that which you sow, you do not sow the body that shall be, but a bare grain, perhaps of wheat or of some other grain, and it is not made alive unless it dies.'

'But God gives it a body as he has willed, and to each of the seeds its own body.'

And you see that the body is not changed into something else.

For no one who has sown barley looks for wheat, nor has anyone sown black cummin and found barley.

But that which is sown is the very thing that is raised up.

But if something of it should also be left behind below in the earth, and the sprout should arise from it,

here, in the case of this corruptible wheat, which does not come to judgment, that which is left behind is useless, while that which is raised up from it is more beautiful.

He wished to show forth its splendor because of the unbelief of those who do not eagerly await the hope of God.

For in truth the grain of wheat is exceedingly small.

Yet where in so small a grain are the roots, the stalks, the stems, the joints, and so many sheaths, and heads, and husks, and awns, and the grains that multiply?

But that we may speak yet more clearly, relating things similar to these:

and all these things while it is still in this world, still in this soulish body which at the same time becomes perfectly spiritual as well.

And taking from this the pledge as an example of the perfect budding that shall then be, when what is spoken is fulfilled: 'it is sown in dishonor, it is raised in glory;'

it is sown in weakness, it is raised in power.

Is that which is sown weak, not knowing where it is sown? How is that which is cast into the tomb and covered with dust, torn and crumbled and rendered senseless, not without honor? How is that which is raised, and abides forever, and in the hope of God's love for mankind obtains a kingdom in heaven, not honorable — where the righteous shall shine like the sun, where they shall be equal to angels, where they shall dance with the Bridegroom, where those about Peter sit upon twelve thrones judging the twelve tribes of Israel, where the righteous shall receive what eye has not seen nor ear heard, nor has entered into the heart of man, what God has prepared for those who love him? Our resurrection, then, is in God, and that of every man, both righteous and unrighteous, both faithless and faithful — some being raised to eternal life, others to eternal judgment.

And be silent, O Babylon, the ancient confusion renewed again for us;

be muzzled, O Sodom, and the cry of your great wickedness that rises up to God;

for the Deliverer shall come out of Zion, and shall turn away ungodliness from Jacob; and he shall sound the trumpet, and the dead shall be raised, and we shall be caught up to meet him in the air;

as also our most excellent elder and blessed Methodius said, and building upon these same things we ourselves have added.

For from each phrase that is joined together, one can see the fruits it yields.

For the holy apostle, distinguishing the form of the two manners, gathered them into one hope from the words 'we shall be caught up in the clouds to meet him,' so that he might show that it is truly this very body, and not another besides this one, that is raised;

for he who is caught up has not yet died.

And showing that we shall not precede the resurrection of the dead, so that he might demonstrate that what is impossible with men is easily attainable and possible with God — for 'we who are alive shall by no means precede those who have fallen asleep' and their resurrection — he showed the living being caught up as well, so that from the living he might show that the bodies of the dead are raised whole and entire, and from the fact that they take precedence over the living who remain, he might demonstrate the power of God.

'For the dead shall rise, and those in the tombs shall be raised,' says the prophet.

And that I may not pass over in silence what was said concerning the resurrection by the prophet Ezekiel in his own apocryphal book, I shall set these things forth here as well.

For speaking in riddles, he relates, concerning the just judgment in which soul and body share together, that a certain king in his kingdom had all his subjects enrolled as soldiers, and had no civilian except only two — one lame and one blind — and each of them dwelt separately and lived apart on his own.

And when the king made a wedding feast for his own son, he invited all who were in his kingdom, but disregarded the two civilians, the lame man and the blind man;

and they were indignant within themselves, and devised a plot to work against the king.

Now the king had a garden, and from a distance the blind man spoke to the lame man, saying, 'How great would our portion of bread have been among the crowds who were invited to the feast? Come then, let us take revenge on him, just as he has treated us.'

And the other asked, 'In what way?' And he said, 'Let us go into his garden and destroy there the things of the garden.'

And he said, 'And how can I, being lame and unable to walk?' And the blind man said, 'How can I myself do anything, not seeing where I am going? But let us devise a scheme.'

Plucking the grass nearby and plaiting a rope, he threw it to the blind man and said, 'Take hold, and come toward me by means of the rope.'

And when he did as he was instructed, when he arrived, the lame man says, 'Come, be feet for me and carry me, and I will become eyes for you, guiding you from above to the right and to the left.'

And having done this, they went down into the garden;

then, whether they did wrong or did not do wrong, nevertheless footprints appeared in the garden.

They were astonished to find footprints in the garden, and reported this to the king, saying, 'All are soldiers in your kingdom, and no one is a civilian.'

'Whence, then, are the footprints of civilians in the garden?' And he wondered — as indeed the parable of the apocryphal book plainly speaks, hinting at things in terms suited to man, though God is ignorant of nothing.

And the narrative says that he summoned the lame man and the blind man, and asked the blind man, 'Did you not go down into the garden?' And he said, 'Alas, my lord;'

'you see our infirmity, you know that I do not see where I walk.'

Then coming to the lame man, he asked him too, 'Did you go down into my garden?' And answering he said, 'O lord, do you wish to embitter my soul over my infirmity?'

And so then the judgment remains at a standstill.

What then does the just judge do? Having discerned in what manner the two had been joined together, he places the lame man upon the blind man, and examines both with scourges, and they are not able to deny it.

Each convicts the other — the lame man saying to the blind man, 'Did you not carry me and take me there?' and the blind man to the lame man, 'Were you not my eyes?' Thus the body is joined to the soul, and the soul to the body, for the conviction of their shared work, and the judgment is rendered complete concerning both, body and soul, for the deeds that were done, whether good or bad.

For everyone who gathers to himself the labor of others' thoughts brings forth injustice for himself and for those who are persuaded by him;

he dug a pit and hollowed it out, and he shall fall into the hole that he made.

But if anyone has anything to say against all these things, let him come forward;

if anyone wishes to act against God, let him dare to do so.

For the mighty God will not grow weary, nor hunger, nor thirst; nor is there any tracing out of his understanding, by which he raises up bodies that have been dissolved, by which he saves what is perishing, by which he gives life to what is dead, by which he clothes the corruptible with incorruption, by which he brings the fallen grain to resurrection, by which he leads what was sown and died into greater splendor, renewing it;

as is set forth in many scriptures, hinting at our resurrection.

'I will exalt you, O Lord, for you have upheld me' — renewing my house, that is, the body that had fallen — 'and you have not made my enemies rejoice over me.'

And Solomon likewise in Proverbs, preparing everything of hope for that readiness which awaits there, exhorted, saying, 'Prepare your works for the departure' — calling 'departure' the release from this present life — and 'prepare yourself,' he says, 'for the field,' extending this admonition equally to all, both those in the country and those in the city, both the learned and those who practice menial trades, for whom there is no work to be sought in the field;

For what preparation concerning the ploughed field is there for linen-workers and silversmiths, for poets and prose-writers? For, collectively and altogether, the word has called all without distinction, adding 'prepare yourself for the field' — hinting at nothing other than this: that for every man, both citizen and rustic, the field is the laying-down of the body, the end that comes through burial. Then afterward, signifying this same hope of resurrection, he says, 'and you shall rebuild your house.'

He did not say, 'you shall build the house';

for it was once built in the formation within the womb, when our mothers conceived each of us in that formation;

but the resurrection from the earth, or from the field, is no longer a building but a rebuilding, on account of the demolition brought upon it in the collapse of burial;

'... I will rebuild it' — or, 'I build it' — he being wisdom itself, and possessed of such understanding as cannot be traced out by men, by which, even though our bodies have been scattered into inaccessible places — some reduced to ashes, some in the sea, some destroyed by flesh-devouring birds, some by wild beasts, some ruined by worms — he nevertheless brings them together.

For if he made the things that exist to be, out of things that did not exist, how much more readily shall he restore that which exists to its own former state? — so that he may render a just judgment, so that he may not judge one thing in place of another, so that he may not deprive that which has labored of its due.

For if enjoyment belongs to the soul, and likewise the inheritance of the kingdom of heaven, let the body also partake of whatever it desires;

then let those with Gideon revel in luxury, and not be ill-treated in sheepskins and goatskins; let John not labor in vain, wearing a garment made of camel's hair; let us not buffet the flesh in withdrawal; let us not subject our bodies to hardship in chastity!

But if indeed the body shares with the soul in its manner of life, in chastity, in fasting, and in the other virtues, God is not so unjust as to deprive the one who has labored of his labor's reward, and fail to repay the recompense to the body that has labored together with the soul.

For otherwise the judgment will immediately be found to be idle;

for if the soul should be found utterly alone, it would object, when being judged, that the cause of sin does not lie with it, but that fornication, adultery, and licentiousness belong to that corruptible and earthly body;

'For since it departed from me, none of these things have been done by me' — and it would be easily excused, thereby nullifying the judgment of God.

But if God should bring the body forward by itself — for he is able, as has already been shown by me above through Ezekiel —

— even though this deed occurred by way of a parable, yet its form was brought to completion as an allegory of the truth that was then set forth in parable, so that bone was joined to bone, and joint to joint; and though the bones were dry and there was not yet soul nor spirit moving within them, the bodies were immediately assembled and, according to the word of the prophet, were made firm.