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Origenes, Fragmenta ex libris De resurrectione

Editors' preface

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EX LIBRO PRIMO ORIGENIS DE RESURRECTIONE (17).

From the First Book of Origen On the Resurrection.

Quomodo enim non videtur absurdum, ut hoc corpus quod pro Christo pertulit cicatrices, et pariter

For how does it not seem absurd that this body which has borne scars for Christ, and equally

Editors' notes and page, col. 91

Footnotes

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Joan. X, 3.

John 10:3.

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Matth. VII, 7.

Matthew 7:7.

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Luc. II, 9.

Luke 11:9 [printed "II, 9", a misprint for XI, 9].

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Heb. III, 14.

Hebrews 3:14.

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Desumptum est hocce fragmentum ex Apologia Pamphili pro Origene.

This fragment is taken from Pamphilus's Apology for Origen.

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Editors' prose

MONITUM AD LIBROS DE RESURRECTIONE.

NOTICE ON THE BOOKS ON THE RESURRECTION.

Eusebius Hist. eccl. lib. VI, cap. 24, inter opera quae Origenem Alexandriae composuisse narrat, recenset De resurrectione libros duos. Scripti sunt ante libros Περὶ ἀρχῶν, quandoquidem lib. I Περὶ ἀρχῶν, cap. 10, laudantur his verbis: « De quo (nimirum de Resurrectione) in aliis quidem libris quos De resurrectione scripsimus, plenius disputavimus, et quid nobis de hoc videretur, ostendimus. Sed et nunc pauca inde repetere non videtur absurdum. » Hieronymus in libro quodam qui citatur a Rufino in Apologia secunda adversus Hieronymum, indiculum texens librorum Origenis, non solum ait eum scripsisse De resurrectione libros duos, sed et alios De resurrectione dialogos duos. Cum ergo aliquo sensu dici queat Origenes quatuor De resurrectione libros scripsisse, idcirco forte idem Hieronymus epist. 38, alias 61, librum citat De resurrectione quartum. Contra hos Origenis libros De resurrectione scripsit Methodius episcopus insignem De resurrectione dialogum teste Hieronymo in libro De script. eccles., et Maximo in scholiis ad librum ecclesiasticae Hierarchiae Dionysii, cap. 7. Ex hoc Methodii Dialogo egregia habes fragmenta apud Epiphanium in haeresi Origenistarum, et apud Photium in Bibliotheca. Scripti sunt etiam super ea quaestione adversus Origenem ab Hammone Adrianopolita libri, sed quorum hodie nihil superest. Huetius Origenianorum lib. II, quaest. 9, alios enumerat scriptores, quibus si fides habenda sit, variorum et e diametro fere oppositorum criminum de resurrectione reus fuerit Origenes necesse est. Denique tot scatere erroribus ejus De resurrectione libri Hieronymo videbantur, ut in epistola 41, alias 65, exclamet: « Quis Latinorum ausus est unquam transferre libros ejus De resurrectione, Περὶ ἀρχῶν, Στρωματέας, et Τόμους? quis per infame opus se ipsum voluit infamari? » Verumtamen Pamphilus martyr in Apologia sua pro Origene aliis testimoniis quae ex illius commentariis tum in Isaiam prophetam, tum in psalmos I, XV et XVIII protulit, ut eum de resurrectione admodum catholice sensisse ostendat, praemisit etiam e libro illius primo et e libro secundo De resurrectione aliquot loca quae hocce Monitum excipiunt, quaeque catholicae fidei omnino consonant. His addere poterat sanctus martyr quae de resurrectione scripta reperiuntur lib. III Contra Celsum, num. 41, his verbis: Εἴπερ δυνατὸν ἀμείβειν ποιότητας τὴν ὑποκειμένην πάσαις ποιότησιν ὕλην· πῶς οὐ δυνατὸν καὶ τὴν σάρκα τοῦ Ἰησοῦ ἀμείψασαν ποιότητας γεγονέναι τοιαύτην, ὁποίαν ἐχρῆν εἶναι τὴν ἐν αἰθέρι καὶ τοῖς ἀνωτάτω αὐτοῦ πολιτευομένην, οὐκέτι ἔχουσαν τὰ τῆς σαρκικῆς ἀσθενείας ἴδια; « Si materiae qualitatibus omnibus subjectae mutari possint qualitates, cur fieri non potuit ut caro Jesu, mutatis qualitatibus, talis evaserit, qualem oportuit esse eam, quae in aethere, eoque superioribus locis versaretur, nihilque haberet eorum quae infirmae carnis propria sunt? » Carnis ergo resurrectionem in Salvatore ac proinde in nobis confitetur. Confer quae habet lib. IV Contra Celsum, num. 57; lib. V, num. 17, 18, 19, 20, 21, 22, 23; lib. VI, num. 29; lib. I Περὶ ἀρχῶν, cap. 10; et ex singulorum locorum accurata collatione fateberis nihil illis inesse quod catholico de resurrectione dogmati non possit aptari, si modo quasdam exceperis quaestiunculas quas luxurians Origenis ingenium curiosius persequens, paulo longius progreditur. Vide animadversiones nostras in Origenianorum lib. II, quaest. 9.

Eusebius, Ecclesiastical History, book VI, chapter 24, among the works which he relates that Origen composed at Alexandria, lists two books On the Resurrection. They were written before the books On First Principles, since in book I of On First Principles, chapter 10, they are cited in these words: "On which (namely, on the Resurrection) we have disputed more fully in other books which we wrote On the Resurrection, and have shown what seemed to us on this matter. But even now it does not seem absurd to repeat a few things from there." Jerome, in a certain book which is cited by Rufinus in his second Apology against Jerome, drawing up a little list of the books of Origen, says not only that he wrote two books On the Resurrection, but also two other dialogues On the Resurrection. Since, then, it can in some sense be said that Origen wrote four books On the Resurrection, it is perhaps for that reason that the same Jerome, in letter 38 (otherwise 61), cites a fourth book On the Resurrection. Against these books of Origen Methodius the bishop wrote a notable dialogue On the Resurrection, on the testimony of Jerome in the book On Ecclesiastical Writers, and of Maximus in the scholia on Dionysius's book of the Ecclesiastical Hierarchy, chapter 7. Of this Dialogue of Methodius you have excellent fragments in Epiphanius, in the heresy of the Origenists, and in Photius, in the Bibliotheca. Books were also written on that question against Origen by Hammon of Adrianople, but of them nothing survives today. Huet, in book II of the Origeniana, question 9, enumerates other writers, by whom, if credit is to be given them, Origen must have been guilty of various and almost diametrically opposed crimes concerning the resurrection. Finally, his books On the Resurrection seemed to Jerome to teem with so many errors that in letter 41 (otherwise 65) he exclaims: "Which of the Latins has ever dared to translate his books On the Resurrection, On First Principles, the Stromateis, and the Tomes? Who has wished to defame himself through an infamous work?" Nevertheless Pamphilus the martyr, in his Apology for Origen, to the other testimonies which he brought forward from his commentaries both on Isaiah the prophet and on Psalms 1, 15 and 18, to show that he held a thoroughly catholic view of the resurrection, also prefixed from his first book and from his second book On the Resurrection some passages, which follow this Notice, and which are wholly in accord with the catholic faith. To these the holy martyr could have added what is found written on the resurrection in book III Against Celsus, number 41, in these words: Εἴπερ δυνατὸν … ἴδια; "If the qualities of matter, which is subject to all qualities, can be changed, why could it not come about that the flesh of Jesus, its qualities having been changed, became such as it behoved that flesh to be which was to dwell in the aether and the places higher than it, and was to have nothing of those things which are proper to weak flesh?" He therefore confesses the resurrection of the flesh in the Saviour, and consequently in us. Compare what he has in book IV Against Celsus, number 57; book V, numbers 17, 18, 19, 20, 21, 22, 23; book VI, number 29; book I On First Principles, chapter 10; and from an accurate collation of the several passages you will admit that there is nothing in them which cannot be fitted to the catholic dogma of the resurrection, provided only that you except certain little questions in which Origen's luxuriant genius, pursuing them too curiously, goes somewhat too far. See our remarks in the Origeniana, book II, question 9.

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cum anima persecutionum toleravit saeva tormenta, carcerum quoque ac vinculorum et verberum supplicia pertulit, igne etiam cruciatum, ferro caesum est, insuper et bestiarum cruentos morsus, crucis patibula, ac diversa poenarum genera perpessum est, tantorum certaminum praemiis defraudetur? Quippe si sola anima quae non sola certaverit, coronetur, et corporis sui vasculum quod ei cum magno labore servivit, nulla agonis et victoriae

with the soul endured the fierce torments of persecutions, bore the punishments of prisons also and bonds and stripes, was tortured too with fire, mangled with iron, and furthermore suffered the bloody bites of beasts, the gibbets of the cross, and diverse kinds of penalties, should be defrauded of the rewards of such great contests? For if the soul alone, which did not contend alone, should be crowned, and the vessel of its body, which served it with great labour, should obtain no rewards of the contest and victory,

praemia consequatur, quomodo non contra omnem rationem esse videtur, ut naturalibus vitiis atque ingenitae libidini propter Christum caro resistens, et virginitatem obtinens cum ingenti labore, qui continentiae labor utique aut major corporis quam animae est, aut certe utriusque aequalis est, praemiorum tempore altera velut indigna rejiciatur, altera veniat ad coronam? Quae res sine dubio aut injustitiae alicujus Deum, aut impossibilitatis accusat.

how does it not seem to be contrary to all reason that the flesh, resisting natural vices and inborn lust for Christ's sake, and maintaining virginity with vast labour—which labour of continence is assuredly either greater of the body than of the soul, or at least equal of both—at the time of rewards the one should be rejected as unworthy, and the other come to the crown? Which thing without doubt accuses God either of some injustice or of impossibility.

EX LIBRO SECUNDO ORIGENIS DE RESURRECTIONE (18).

From the Second Book of Origen On the Resurrection.

Nos vero post corruptionem mundi eosdem ipsos futuros esse homines dicimus, licet non eodem statu, neque in iisdem passionibus. Non enim iterum ex conventione viri et mulieris erunt, sed verbi gratia, ea ratio quae continet Pauli substantiam (Pauli autem nunc dico corporalis) salva permanet; et cum voluerit Deus secundum ea quae dicta sunt per sacramentum tubarum in novissima tuba facere ut mortui resurgant, per illam ipsam substantialem rationem quae salva permanet, de terrae pulvere suscitantur a mortuis ex omnibus locis ii quibus ratio illa substantiae corporalis in ipsis corporibus permanebat, quae in terram prolapsa Dei voluntate iterum suscitantur. Et hoc arbitror asserere volentem dixisse Apostolum in prima Epistola ad Corinthios. Post assertionem enim resurrectionis mortuorum, cum proposuisset sibi ea quae possent ab aliis objici de resurrectione mortuorum, sic ait : « Sed dicit aliquis : Quomodo resurgunt mortui? Quo autem corpore venient? Stulte, tu quod seminas, non vivificatur, nisi prius moriatur. Et quod seminas, non quod futurum est corpus seminas, sed nudum granum, ut puta tritici, aut alicujus caeterorum. Deus autem dat illi corpus prout vult. » Cum enim manifestissime ostendisset quia mortui resurgunt, et certum esset quia Salvator noster cum ipso corpore resurrexit quod susceperat ex Maria, non autem satis clarum esset quomodo resurrecturi essent caeteri, vel quale corpus habituri : comparat resurrectionem seminibus quae seminantur in terra, ut puta grano frumenti, quod cum ceciderit in terram, corrumpitur; sed rationis illius virtus quae est insita in interioribus ejus medullis; ipsa rationis virtus assumpta adjacentem sibi terram, vel aquae humorem, sed et aeris circumstantem temperiem, caloris quoque sufficientem recipiens fomitem, per divinam potentiam in corpus culmi vel spicae consurgit : et hoc est quod dicit : « Tu quod seminas non vivificatur, nisi prius moriatur. Et quod seminas, non corpus quod futurum est, seminas. » Ergo hoc quod cadit ut semen in terram corpus nostrum, comparatum est grano frumenti.

But we say that after the corruption of the world the very same men will exist, although not in the same state, nor in the same passions. For they will not again be from the union of man and woman, but, for example, that principle which holds together the substance of Paul (and I now mean of the bodily Paul) remains safe; and when God wills, according to the things spoken through the mystery of the trumpets, at the last trumpet to cause the dead to rise, through that very substantial principle which remains safe there are raised up from the dead out of the dust of the earth from all places those in whom that principle of bodily substance remained in their bodies themselves, which having fallen into the earth are raised up again by the will of God. And I think that the Apostle, wishing to assert this, spoke in the first Epistle to the Corinthians. For after the assertion of the resurrection of the dead, having set before himself the things that could be objected by others concerning the resurrection of the dead, he says thus: "But someone says: How do the dead rise? And with what body will they come? Foolish man, what you sow is not quickened unless it first dies. And what you sow, you sow not the body that shall be, but a bare grain, for instance of wheat, or of some one of the rest. But God gives it a body according as He wills." (1 Cor. 15:35–38) For when he had most manifestly shown that the dead rise, and it was certain that our Saviour rose with the very body which He had taken from Mary, yet it was not sufficiently clear how the rest were to rise, or what sort of body they were to have, he compares the resurrection to seeds that are sown in the earth, for instance to a grain of wheat, which when it has fallen into the earth is corrupted; yet the virtue of that principle which is implanted in its inner marrow—that very virtue of the principle, taking to itself the adjacent earth, or the moisture of water, as well as the surrounding temperature of the air, and receiving also a sufficient kindling of heat—rises up through divine power into the body of a stalk or ear; and this is what he says: "What you sow is not quickened unless it first dies. And what you sow, you sow not the body that shall be." Therefore this body of ours, which falls as a seed into the earth, has been compared to a grain of wheat.

Et assertis his per hujusmodi consequentiam post pauca addidit etiam haec :

And having asserted these things by a sequence of this kind, after a little he added these things also:

Quod autem omnis illa repromissio resurrectionis

Now that all that promise of the resurrection

Editors' notes and page, col. 93

Footnotes

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I Cor. XV, 35 seqq.

1 Corinthians 15:35 and following.

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Item ex Apologia Pamphili pro Origene.

Likewise from Pamphilus's Apology for Origen.

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mortuorum de hoc corpore sit quod mortuum relinquitur, sanctae Scripturae multis modis hoc ostendunt. Sed et ipsa hoc Domini nostri Jesu Christi resurrectio declarat, qui primogenitus ex mortuis dicitur.

of the dead concerns this body which is left dead, the holy Scriptures show this in many ways. Moreover, the very resurrection of our Lord Jesus Christ, Who is called the firstborn from the dead, also declares this.

Post haec quibusdam per medium latius disputatis adjecit etiam ista :

After these things, when certain matters had been disputed at greater length in between, he added these things also:

Sicut enim plus habet omnis rationabilis anima his quae vel crescendi, vel nutriendi, vel motus solius officium exhibere dicuntur : sic ea ratio quae in humano corpore est, multo amplius habet, quam quae in reliquis est corporibus, ex eo quod etiam cum corruptum fuerit corpus humanum, subsistere rursum potest Dei virtute conservatum et custoditum usque ad resurrectionis suae tempus. Quod autem ubicunque fuerit, restituatur, id est ab omni in quocunque jacuerit loco, ita ait Joannes in Revelatione sua : « Et reddidit mare mortuos quos habebat in se, et mors et infernus reddiderunt mortuos suos qui erant in eis. » Forte enim, ut ego puto, mare hic pro humido omni appellatum est elemento, infernus autem pro aere, mors vero pro terra. Quasi quamdam namque cognationem his inter se invicem habentibus, corpus nostrum pulverem mortis vocat Scriptura, vel terram, vel corpus mortis. Sane qualis fuerit uniuscujusque praeparatio in hac vita, talis erit et resurrectio ejus. Qui beatius hic vixerit, corpus ejus in resurrectione diviniore splendore fulgebit, et apta ei mansio beatorum tribuetur locorum; huic vero qui in malitia consumpserit tempus sibi vitae praesentis indultum, tale dabitur corpus quod sufficere et perdurare tantummodo possit in poenis. Et arbitror quod hanc differentiam volens ostendere Paulus apostolus dicit : « Alia caro animalium, alia volucrum, alia piscium, » et caetera quae enumeravit Apostolus. Sed sicut non est putandum, quod animalium corpus accepturus sit peccator, aut volucrum, aut piscium, sic neque solis aut lunae, aut stellarum formam sperandum est accipere eos qui resurgent in gloria; sed exempli causa dicta esse haec ab Apostolo sentiendum est, ut designetur per haec quod alii pro meritis suis honorabiliores et clariores erunt, beatiora quoque habitacula sortituri : aliorum vero indignissimus et abjectissimus pro gestorum scelere erit status, qui etiam mutis animalibus dignus sit comparari.

For just as every rational soul has more than those which are said to perform the function of growing, or nourishing, or motion alone, so that principle which is in the human body has much more than that which is in the remaining bodies, from the fact that even when the human body has been corrupted, it can subsist again, preserved and guarded by the power of God until the time of its resurrection. And that wherever it may have been, it is restored, that is, from every place in which it may have lain, John speaks thus in his Revelation: "And the sea gave up the dead which it had in it, and death and hell gave up their dead which were in them." (Rev. 20:13) For perhaps, as I think, the sea is here named for all the moist element, and hell for the air, and death for the earth. For since these have as it were a certain kinship with one another, the Scripture calls our body the dust of death, or earth, or the body of death. Assuredly, of whatever sort the preparation of each one has been in this life, of such sort also will be his resurrection. He who has lived more blessedly here, his body in the resurrection will shine with a more divine splendour, and a fitting mansion of blessed places will be assigned to him; whereas to him who has consumed in malice the time of the present life granted to him, such a body will be given as may only suffice and endure in punishments. And I think that the Apostle Paul, wishing to show this difference, says: "There is one flesh of beasts, another of birds, another of fishes" (1 Cor. 15:39), and the rest that the Apostle enumerated. Yet just as it is not to be supposed that a sinner is going to receive the body of beasts, or of birds, or of fishes, so neither is it to be hoped that those who will rise in glory will receive the form of the sun or moon or stars; but it is to be understood that these things were spoken by the Apostle by way of example, so that through these things it may be indicated that some, in accordance with their merits, will be more honourable and more bright, destined also to obtain more blessed dwellings, while the state of others, in accordance with the wickedness of their deeds, will be most unworthy and most abject, worthy even to be compared to dumb animals.

Editors' notes and page, col. 94

Footnotes

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Apoc. XX, 13.

Revelation 20:13.

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I Cor. XV, 33.

1 Corinthians 15:33 [the numeral reads "33" at this resolution; the verse quoted is 15:39, so the print may be "39" or a misprint; check at higher zoom].

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ORIGENIS FRAGMENTUM DE RESURRECTIONE (19).

A Fragment of Origen On the Resurrection.

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.

Concerning Lazarus and the rich man a difficulty may be raised: the simpler folk supposing these things to have been spoken as though both were with their bodies receiving what was due to the things done in life; whereas the more accurate, since after the resurrection no one is left in life, suppose that these things did not take place at the resurrection; for the rich man says: "I have five brothers, and lest they come into this place of torment, send Lazarus to report to them the things here" (Luke 16:27–28); and through these things they inquire into the tongue, and the finger, and the bosom of Abraham, and the reclining. And perhaps the form of the soul immediately upon its departure, being of like form with the gross and earthly body, can be taken in this way. Whenever, at any rate, any of those who have fallen asleep has been recorded as appearing, he has been seen like in form to that which he had when he had the flesh.

Editors' notes and page, col. 95

Footnotes

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(87) ‹anchor: quae hic fiunt› · call in col 95 (Latin)

Luc. XVI, 27, 28.

Luke 16:27–28.

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Marc. XII, 23.

Mark 12:23.

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E libro S. Methodii De resurrectione affert hoc Origenis fragmentum Photius in Biblioth. cod. 224. Sed e quonam Origenis libro illud necnon alterum sequens deprompserit Methodius, incertum est. Ut autem quid in eo sibi velit Adamantius possis assequi, vide quae de animarum statu post mortem docet lib. II contra Celsum, num. 60, et libro VII, num. 5; item adnotationes ad lib. I De principiis, cap. 1, num. 7.

Photius, in the Bibliotheca, cod. 224, quotes this fragment of Origen from St Methodius's book On the Resurrection. But from which of Origen's books Methodius drew it, and the next one too, is uncertain. To grasp what Adamantius means by it, see what he teaches on the state of souls after death in Contra Celsum, book 2, no. 60, and book 7, no. 5; also the notes on De principiis, book 1, ch. 1, no. 7.

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PG 11:96

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.

Then: Moreover, Samuel too, appearing, as is plain, and being visible, shows that he was clothed with a body; especially if we should be compelled by the proofs to hold that the substance of the soul is incorporeal, and to declare it so. Moreover, the rich man being punished, and the poor man resting in the bosom of Abraham, who before the coming of the Saviour and before the consummation of the age, and therefore before the resurrection, are said, the one to be punished in Hades, and the other to rest in the bosom of Abraham, teach that even now, upon its departure, the soul uses a body.

Ἐκ τῶν Μεθοδίου.

From the works of Methodius.

Φράσας (Ὠριγένης) ἀποφήνασθαι τὸν Κύριον, ὡς « οἱ τῆς ἀναστάσεως τευξόμενοι ἔσονται τότε ὡς ἄγγελοι, » 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. »

He (Origen), having stated that the Lord declared that "those who attain to the resurrection will then be as angels," where the Sadducees tempt Him (Mark 12:25), went on: "Now the angels, being outside the flesh, are in the height of blessedness, and therefore of glory also; and so for us too, who are to be made equal to the angels, it must of necessity be that we likewise are stripped of flesh as they are."

Editors' notes and page, col. 96

Footnotes

(20) ‹anchor: not visible in the foot images› · call in col 96

Ἁπλουστέρων. Alias, ἁπλούστερον.

"Of the simpler" (haplousterōn). Elsewhere: "more simply" (haplousteron).

(printed under page 52)

(21) ‹anchor: not visible in the foot images› · call in col 96

Ἀκριβεστέρων. Alias, ἀκριβέστερον.

"Of the more exact" (akribesterōn). Elsewhere: "more exactly" (akribesteron).

(printed under page 52)

(22) ‹anchor: not visible in the foot images› · call in col 96

Ἀνάκλισιν. Alias, ἀνάκλησιν.

"Reclining" (anaklisin). Elsewhere: "recall" (anaklēsin).

(printed under page 52)

(23) ‹anchor: not visible in the foot images› · call in col 96

Ὅμοιος. Alias, ὁμοίως.

"Like" (homoios). Elsewhere: "likewise" (homoiōs).

(printed under page 52)

(24) ‹anchor: διὰ τοῦτο πρὸ τῆς› · call in col 96

Πρὸ τῆς. Alias, περὶ τῆς.

"Before the" (pro tēs). Elsewhere: "concerning the" (peri tēs).

(printed under page 52)

(25) ‹anchor: σαρκῶν ὡσαύτως› · call in col 96

Σαρκῶν ὡσαύτως. Quod ait necesse esse ut in resurrectione carne nudemur, id intelligit de carne corruptibili et infirmitatibus adhuc obnoxia; neque enim futuri hominum in resurrectione status cum angelico comparationem omnino adaequatam esse voluit. Vide Monitum.

"Of flesh likewise." When he says that in the resurrection we must be stripped of flesh, he means flesh that is corruptible and still subject to weaknesses; for he did not mean the comparison between the future state of human beings in the resurrection and that of the angels to be exact in every respect. See the Monitum.

(printed under page 52)