On the Resurrection 1.25–1.34

Methodius of Olympus · On the Resurrection · late 3rd cent. (disputed) · place unknown · 7 passages

Greek text: Bonwetsch, GCS 27 (Greek text and German translation of the Old Slavonic: G. N. Bonwetsch, Methodius (GCS 27, 1917); OCR made for this site).English: Claude (claude-opus-5-5), public domain (CC0). Compare: Ante-Nicene Fathers, vol. 6 (1886).

Chapter 1

1.25Bonwetsch GCS 27:250

Ἢ μὲν οὖν Ωριγένης εἰς τὴν περὶ τῆς ἀναστάσεως ἐγχειρῶν πραγματείαν ἐσπούδασε, ποικιλωτάτην ἐπιδεικνύμενος εἰς αὐτὴν θεωρίαν. τοσαῦτα ὡς ἐν ἐπιτομῇ ἐνθυμοῦ δὲ καὶ τὰ τούτοις ἀναθεωρῶν ἐφεξῆς. λείπεται γὰρ τὰς ἀπὸ τῶν γραφῶν ἔτι πρὸς τοῖς εἰρημένοις μαρτυρίας παραλαβεῖν, ἵν᾿ ὥσπερ ἀνδριὰς πάντα τὰ μέρη συμμέτρως ὁ λόγος ἑαυτοῦ λαβὼν ὅλος ἐκ πλήρους ἡ κατεσκευασμένος, ἀλλὰ μηδὲν ἔχων ἐνδεὲς τῶν εἰς σχῆμα καὶ κάλλος συναγομένων. τί οὖν αἱ γραφαὶ συν άδουσι τούτοις. ἐπικρατύνουσαι πρὸς συμπλήρωσιν διαγωγῆς κρείττονος τὸν ἄνθρωπον, φραστέον. ταῦτα γὰρ ἐάν τις οἷός ω: ἣν μὴ παραχύπτων τοῦ ὅὄέξοντος, ἀκριβῶς νοεῖν, εἴσεται τὴν ἀνάστασιν ἐπὶ τούτου μὴ χρῆναι παραλαμβάνεσθαι τοῦ σώματος, ἅτε ἀδυνατοῦντος ἀτρέπτου δι᾿ αἰῶνος μένειν, ἀλλὰ ἐπὶ τοῦ πνευματικοῦ, ἐν ᾧ ὁ αὐτὸς ὁ καὶ νῦν ἐν τούτῳ διασῳζόμενος χαρακτὴρ τηρηθήσεται, ἵν᾽ ἕκαστος ἡμῶν καὶ κατὰ τὴν μορφὴν ὁ αὐτὸς ἢ, καθάπερ ἐλέχθη καὶ Ὠριγένει. οὕτω γὰρ ἐκεῖνος ἔσεσθαι τίθεται τὴν ἀνάστασιν. ῥευστοῦ γὰρ ὄντος τοῦ σώματος τοῦ ὑλικοῦ καὶ μηδέποτε μένοντος ἐφ᾽ ἑαυτῷ κἂν τὸ βραχύ, ἀλλὰ προσγινομένου καὶ ἀπογινομένου περὶ τὸ εἶδος τὸ χαρακτηρίζον τὸν ἄνθρωπον, ὑφ᾽ οὗ καὶ συγκρατεῖται τὸ σχῆμα, ἀνάγκη, φησί, τὴν ἀνάστασιν ἐπὶ μόνου τοῦ εἴδους σώζεσθαι δεῖν προσδοκᾶν. καὶ ἵνα μὴ εἴπῃς ὅτι Οὐ μανθάνω (συντόμως ἐκεῖνος γὰρ τοῦτο διέλαβεν). ἐγὼ δή σοι σαφέστερον ὧδε τὸν νοῦν τούτων ἐξηγήσομαι. ἤδη γὰρ πάντως ἑώρακας δέρμα ζῴου ἄλλο τι τοιοῦτο γεμισθὲν ὕδατος, ὅπως, ἐὰν πρὸς ὀλίγον κενούμενον πρὸς ὀλίγον πληροῖτο, ἀεὶ τὸ εἶδος τὸ αὐτὸ δείκνυσιν. οἷον γὰρ ἂν ἢ τὸ περιέχον, ἀνάγκη πρὸς αὐτὸ καὶ τὸ ἐντὸς σχηματίζεσθαι. φέρε γάρ. ὑπεκρέοντος τοῦ ὕδατος εἴ τις προσβάλλοι τοσοῦτον ὅσον ἐκχεῖται, μὴ ἰῶν τὸν ἀσκὸν ἀθρόως κενωθῆναι τοῦ ὕδατος, εἰ μὴ ἀνάγκη τοιοῦτο φαίνεσθαι τὸ προστιθέμενον οἷον καὶ τὸ πρῶτον, διὰ τὸ εἶναι καὶ τὸ περιέχον τὸ αὐτό, περὶ ὦ εἰσρεῖ καὶ ἀπορρεῖ τὸ ὕδωρ. καὶ δὴ καὶ τὸ σῶμα τοῦ τοις ὁ ἐθέλων ἀπεικάζειν οὐκ αἰδεσθήσεται. ὡσαύτως γὰρ καὶ τὰ ἀπὸ τῆς τροφῆς ἀντεισαγόμενα ἀντὶ τῶν ὑπεξωσθεισῶν σαρκῶν εἰς τὸ σχῆμα τοῦ περιέχοντος εἴδους μεταβαλοῦνται" καὶ ὁπόσον μὲν ἂν κατὰ τοὺς ὀφθαλμοὺς διαχυθῇ, τοῖς ὀφθαλμοῖς ἔοικεν, ὁπόσον δὲ κατὰ τὸ πρόσωπον, τῷ προσώπῳ, ὁπόσον δὲ κατὰ τὰ ἕτερα, τούτοις. ὥστε τὸν αὐτὸν ἕκαστον φαίνεσθαι, οὐκ οὐσῶν τῶν σαρκῶν ἐν ταὐτῷ τῶν πρώτων ὑποκειμένων, ἀλλὰ τοῦ εἴδους, ᾧ εἰδοποιοῦνται τὰ προσγιγνόμενα. καὶ τοίνυν εἰ μή ἐσμὲν οἱ αὐτοὶ κἂν ἐπ᾿ ὀλίγας ἡμέρας τῷ σώματι, ἀλλὰ τῷ εἴδει τῷ ἐν τῷ σώματι (τοῦτο γὰρ μόνον ἕστηκεν ἀπὸ γενέσεως), πολλῷ μᾶλλον οὐδὲ τότε οἱ αὐτοὶ κατὰ τὴν αὐτὴν σάρκα ἐσόμεθα, ἀλλὰ κατὰ τὸ εἶδος τὸ καὶ νῦν ἀεὶ διασῳζόμενον ἐν ἡμῖν καὶ μένον. ὃ γὰρ ἐκεῖ τὸ δέρμα, τοῦτο τὸ εἶδος ἐνθάδε· ὃ δὲ ἐκεῖ τὸ ὕδωρ ἐπὶ τῆς εἰκόνος, τοῦτο ἐνταῦθα τὸ προσγιγνόμενον καὶ ἀπογιγνόμενον. ὥσπερ οὖν νῦν τοῦ σώματος οὐχ ὄντος τοῦ αὐτοῦ, ὅμως ὁ χαρακτὴρ ὁ κατὰ τὴν αὐτὴν μορφὴν ὁ αὐτὸς σῴζεται, οὑτοσὶ καὶ τότε, οὐκ ὄντος τοῦ σώματος τοῦ αὐτοῦ. εἰς τὸ ἐνδοξότερον τὸ εἶδος αὐξηθὲν οὐκέτι ἐν φθαρτῷ, ἀλλ᾽ ἐν ἀπαθεῖ καὶ πνευματικῷ δειχθήσεται σώματι, ὥσπερ οἷον (τὸ) τοῦ Ἰησοῦ κατὰ τὴν μεταμόρφωσιν ἣν. ὅτε εἰς τὸ ὄρος ἀνέβη μετὰ Πέτρου. καὶ τοῦ Μωυσέως καὶ τοῦ Ἠλίου τῶν ὀφθέντων αὐτῷ. Καὶ ταῦτα μὲν οὖν μέχρι τοσούτου διεσκέφθω. οὗτος γὰρ ὡς ἐν κεφαλαίῳ τῶν Ὡριγένους δογματισμῶν ὁ νοῦς. ἐὰν δέ τις τῶν ἀμφισβητούντων προβαλλόμενος τὸ σῶμα τοῦ Χριστοῦ, διὰ τὸ »πρωτότοκον τῶν νεκρῶν« καὶ »ἀπαρχὴν« αὐτὸν εἰρῆσθαι. »τῶν κεκοιμημένων«, λέγοι ὅτι Καθάπερ ἐκεῖνος ἀνέστη, καὶ τὰ πάντων ὡσαύτως ἐκείνῳ δεῖ προσδοκᾶν ἀναστήσεσθαι (σώματα), ἵνα ὥσπερ Χριστὸς ἐγήγερται, »οὕτως καὶ ὁ θεὸς τοὺς κοιμηθέντας διὰ τοῦ Ἰησοῦ ἄξει σὺν αὐτῷ«, ἐγήγερται δὲ τὸ τοῦ Ἰησοῦ καὶ τὰς σάρκας ἔχον ἃς εἶχε καὶ τὰ ὀστᾶ, καθάπερ ἐπείσθη καὶ Θωμᾶς" λέξομεν, Ἀλλὰ τὸ τοῦ Χριστοῦ σῶμα οὐκ ἦν »ἐκ θελήματος ἀνδρός«, ἡδονῆς ὕπνῳ συνελθούσης, »ἐν ἀνομίαις συλληφθὲν καὶ κισσηθὲν ἐν ἁμαρτίαις«, ἀλλὰ ἐκ »πνεύματος ἁγίου καὶ δυνάμεως ὑψίστου« καὶ παρθένου, τὸ δὲ σὸν ὕπνος ἐστὶ καὶ ἡδονὴ καὶ δύπος. καὶ διὰ τοῦτο καὶ ὁ σοφὸς Σειράχ »ἐν γὰρ τῷ ἀποθνήσχειν ἄνθρωπον« ἀποφθέγγεται »κληρονομήσει ἑρπετὰ καὶ θηρία καὶ σκώληκας«. καὶ ἐν ὀγδοηκοστῷ ἑβδόμῳ ψαλμῷ" »μὴ τοῖς νεκροῖς ποιήσῃς θαυμάσια, ἢ ἰατροὶ ἀναστήσουσι καὶ ἐξομολογήσονταί σοι; μὴ διηγήσεταί τις ἐν τῷ τάφῳ τὸ ἔλεός σου καὶ τὴν ἀληθειάν σου ἐν τῇ ἀπωλείᾳ; μὴ γνωσθήσεται ἐν τῷ σκότει τὰ θαυμάσιά σου καὶ ἡ δικαιοσύνη σου ἐν γῇ ἐπιλελησμένῃ;« καὶ ἕτερα δὲ ῥήματα τοιαῦτα τῷ βουλομένῳ συνάγειν ἐκ τῶν γραφῶν πάρεστιν, ἃ ἐῶμεν, ἵνα μὴ πάντων ἡμεῖς εἰς πλῆθος μνημονεύσαντες πολυπλασίονα τῶν εἰρημένων αὐξήσωμεν τὸν λόγον.

Ē men oun Ōrigenēs eis tēn peri tēs anastaseōs encheirōn pragmateian espoudase, poikilōtatēn epideiknymenos eis autēn theōrian. tosauta hōs en epitomę̄ enthymou de kai ta toutois anatheōrōn ephexēs. leipetai gar tas apo tōn graphōn eti pros tois eirēmenois martyrias paralabein, hin᾿ hōsper andrias panta ta merē symmetrōs ho logos heautou labōn holos ek plērous hē kateskeuasmenos, alla mēden echōn endees tōn eis schēma kai kallos synagomenōn. ti oun hai graphai syn adousi toutois. epikratynousai pros symplērōsin diagōgēs kreittonos ton anthrōpon, phrasteon. tauta gar ean tis hoios ō: hēn mē parachyptōn tou hooexontos, akribōs noein, eisetai tēn anastasin epi toutou mē chrēnai paralambanesthai tou sōmatos, hate adynatountos atreptou di᾿ aiōnos menein, alla epi tou pneumatikou, en hǭ ho autos ho kai nyn en toutǭ diasǭzomenos charaktēr tērēthēsetai, hin᾽ hekastos hēmōn kai kata tēn morphēn ho autos ē, kathaper elechthē kai Ōrigenei. houtō gar ekeinos esesthai tithetai tēn anastasin. rheustou gar ontos tou sōmatos tou hylikou kai mēdepote menontos eph᾽ heautǭ kan to brachy, alla prosginomenou kai apoginomenou peri to eidos to charaktērizon ton anthrōpon, hyph᾽ hou kai synkrateitai to schēma, anankē, phēsi, tēn anastasin epi monou tou eidous sōzesthai dein prosdokan. kai hina mē eipę̄s hoti Ou manthanō (syntomōs ekeinos gar touto dielaben). egō dē soi saphesteron hōde ton noun toutōn exēgēsomai. ēdē gar pantōs heōrakas derma zǭou allo ti toiouto gemisthen hydatos, hopōs, ean pros oligon kenoumenon pros oligon plēroito, aei to eidos to auto deiknysin. hoion gar an ē to periechon, anankē pros auto kai to entos schēmatizesthai. phere gar. hypekreontos tou hydatos ei tis prosballoi tosouton hoson ekcheitai, mē iōn ton askon athroōs kenōthēnai tou hydatos, ei mē anankē toiouto phainesthai to prostithemenon hoion kai to prōton, dia to einai kai to periechon to auto, peri ō eisrei kai aporrei to hydōr. kai dē kai to sōma tou tois ho ethelōn apeikazein ouk aidesthēsetai. hōsautōs gar kai ta apo tēs trophēs anteisagomena anti tōn hypexōstheisōn sarkōn eis to schēma tou periechontos eidous metabalountai" kai hoposon men an kata tous ophthalmous diachythę̄, tois ophthalmois eoiken, hoposon de kata to prosōpon, tǭ prosōpǭ, hoposon de kata ta hetera, toutois. hōste ton auton hekaston phainesthai, ouk ousōn tōn sarkōn en tautǭ tōn prōtōn hypokeimenōn, alla tou eidous, hǭ eidopoiountai ta prosgignomena. kai toinyn ei mē esmen hoi autoi kan ep᾿ oligas hēmeras tǭ sōmati, alla tǭ eidei tǭ en tǭ sōmati (touto gar monon hestēken apo geneseōs), pollǭ mallon oude tote hoi autoi kata tēn autēn sarka esometha, alla kata to eidos to kai nyn aei diasǭzomenon en hēmin kai menon. ho gar ekei to derma, touto to eidos enthade; ho de ekei to hydōr epi tēs eikonos, touto entautha to prosgignomenon kai apogignomenon. hōsper oun nyn tou sōmatos ouch ontos tou autou, homōs ho charaktēr ho kata tēn autēn morphēn ho autos sǭzetai, houtosi kai tote, ouk ontos tou sōmatos tou autou. eis to endoxoteron to eidos auxēthen ouketi en phthartǭ, all᾽ en apathei kai pneumatikǭ deichthēsetai sōmati, hōsper hoion (to) tou Iēsou kata tēn metamorphōsin hēn. hote eis to oros anebē meta Petrou. kai tou Mōyseōs kai tou Ēliou tōn ophthentōn autǭ. Kai tauta men oun mechri tosoutou dieskephthō. houtos gar hōs en kephalaiǭ tōn Hōrigenous dogmatismōn ho nous. ean de tis tōn amphisbētountōn proballomenos to sōma tou Christou, dia to »prōtotokon tōn nekrōn« kai »aparchēn« auton eirēsthai. »tōn kekoimēmenōn«, legoi hoti Kathaper ekeinos anestē, kai ta pantōn hōsautōs ekeinǭ dei prosdokan anastēsesthai (sōmata), hina hōsper Christos egēgertai, »houtōs kai ho theos tous koimēthentas dia tou Iēsou axei syn autǭ«, egēgertai de to tou Iēsou kai tas sarkas echon has eiche kai ta osta, kathaper epeisthē kai Thōmas" lexomen, Alla to tou Christou sōma ouk ēn »ek thelēmatos andros«, hēdonēs hypnǭ synelthousēs, »en anomiais syllēphthen kai kissēthen en hamartiais«, alla ek »pneumatos hagiou kai dynameōs hypsistou« kai parthenou, to de son hypnos esti kai hēdonē kai dypos. kai dia touto kai ho sophos Seirach »en gar tǭ apothnēschein anthrōpon« apophthengetai »klēronomēsei herpeta kai thēria kai skōlēkas«. kai en ogdoēkostǭ hebdomǭ psalmǭ" »mē tois nekrois poiēsę̄s thaumasia, ē iatroi anastēsousi kai exomologēsontai soi? mē diēgēsetai tis en tǭ taphǭ to eleos sou kai tēn alētheian sou en tę̄ apōleią? mē gnōsthēsetai en tǭ skotei ta thaumasia sou kai hē dikaiosynē sou en gę̄ epilelēsmenę̄?« kai hetera de rhēmata toiauta tǭ boulomenǭ synagein ek tōn graphōn parestin, ha eōmen, hina mē pantōn hēmeis eis plēthos mnēmoneusantes polyplasiona tōn eirēmenōn auxēsōmen ton logon.

Proclus: "This, then, is what Origen strove to set out when he undertook the treatment of the resurrection, displaying a most varied speculation on it; so much, by way of summary. Consider it, and review in order what follows from it. For it remains to take up, in addition to what has been said, the testimonies from the Scriptures, so that the argument, like a statue, having all its parts in proportion, may be whole and fully finished, lacking nothing that contributes to shape and beauty. We must say, then, how the Scriptures agree with these things, confirming them for the bringing of man to a better way of life. For if anyone is able to understand these things exactly, not merely glancing past what is needed, he will know that the resurrection must not be understood of this body, since it cannot remain unchanged for ever, but of the spiritual body, in which the same character that is now preserved in this one will be kept, so that each of us may be the same in shape too, as was said by Origen as well. For this is how he lays down that the resurrection will be. Since the material body is in flux and never remains in itself even for a short time, but is added to and taken away around the form that characterizes the man, by which the shape too is held together, it is necessary, he says, to expect that the resurrection will preserve the form alone. And so that you may not say, 'I do not understand' (for he set this out concisely), I will explain the sense of these things to you more clearly, as follows. You have surely seen an animal's skin or something else of the kind filled with water: if it is emptied a little and filled a little, it always shows the same form. For whatever the container is like, the contents too must be shaped to it. Suppose, as the water flows out, someone adds as much as is poured out, not letting the skin be emptied of water all at once: must not what is added appear such as the first was, because the container too, around which the water flows in and out, is the same? And indeed whoever wishes to compare the body to these things will have no cause for shame. For in the same way what is brought in from food in place of the flesh that has been pushed out will change into the shape of the containing form; as much of it as is spread over the eyes resembles the eyes, as much as over the face, the face, as much as over the other parts, those parts; so that each person appears the same, not because the flesh consists of the same first substrates, but because of the form by which what is added is formed. And so, if we are not the same in body even for a few days, but are the same by the form that is in the body (for this alone has stood firm from birth), much more shall we not then be the same in the same flesh, but by the form that even now is always preserved in us and remains. What the skin is there, the form is here; and what the water is there, in the image, is here what is added and taken away. Just as now, though the body is not the same, the character in the same shape is preserved the same, so also then, though the body is not the same, the form, increased to greater glory, will be shown no longer in a corruptible body but in an impassible and spiritual body, as that of Jesus was at the transfiguration, when he went up the mountain with Peter, and those of Moses and Elijah, who were seen with him.

[26] "Let these things, then, be considered thus far; for this, in summary, is the sense of Origen's doctrines. But if one of those who dispute this puts forward the body of Christ, because he is called 'the firstborn of the dead' and 'the firstfruits of those who have fallen asleep,' and says that just as he rose, so the bodies of all must be expected to rise in the same way as his, so that, just as Christ has been raised, 'so also God will bring with him those who have fallen asleep through Jesus,' and the body of Jesus was raised having the flesh and the bones that it had, as Thomas too was persuaded, we shall say: But the body of Christ was not 'of the will of a man,' of 'pleasure coming together with sleep,' 'conceived in iniquities and conceived in sins,' but of 'the Holy Spirit and the power of the Most High' and of a virgin; whereas yours is sleep and pleasure and filth. And for this reason the wise Sirach too declares, 'For when a man dies, he will inherit creeping things and beasts and worms.' And in the eighty-seventh psalm: 'Will you work wonders for the dead, or will physicians raise them up and they confess you? Will anyone tell of your mercy in the tomb, and of your truth in destruction? Will your wonders be known in the darkness, and your righteousness in a land that is forgotten?' And other sayings of this kind are at hand for anyone who wishes to gather them from the Scriptures; we pass them over, so as not to swell our discussion to many times what has been said by recounting them all at length."

Matt 17:1 (allusion, high confidence) · Matt 17:3 (allusion, high confidence) · Col 1:18 (quotation, high confidence) · 1 Cor 15:20 (quotation, high confidence) · 1 Thess 4:14 (quotation, high confidence) · John 20:27 (allusion, high confidence) · Luke 24:39 (allusion, medium confidence) · John 1:13 (quotation, high confidence) · Ps 51:5 (50:7 LXX) (quotation, high confidence) · Luke 1:35 (quotation, high confidence) · Ps 88:10 (87:11 LXX) (quotation, high confidence) · Ps 88:11 (87:12 LXX) (quotation, high confidence) · Ps 88:12 (87:13 LXX) (quotation, high confidence)

Notes and citation

Summary: Proclus explains Origen's view with the image of a waterskin that keeps its shape while water flows in and out, and answers the appeal to Christ's risen flesh by stressing the difference between his virginal conception and ours.

The heading of chapter 26 survives in the OCR as a numeral inside the text (removed by a logged correction); the chapter begins at "[26]". The speaker heading 'Proclus' printed before chapter 25 had been staged at the end of ref 1.23.
Some phrases are garbled in the OCR ('not merely glancing past what is needed' is translated by sense). Matt 17:1-3; Col 1:18; 1 Cor 15:20; 1 Thess 4:14; John 20:27 (cf. Luke 24:39); John 1:13; Wis 7:2 ('pleasure coming together with sleep'); Ps 51:5 (LXX 50:7); Luke 1:35; Sir 10:11; Ps 88:10-12 (LXX 87:11-13; the Septuagint reads 'physicians').

Notes on the original text

Digital text corrected (OCR misreading; OCR misreadings; OCR: 6 for ὁ; OCR: Latin letters; OCR: Latin letters and misreadings; OCR: Latin letters for ᾧ; OCR: breathing; OCR: garbled hyphenation; OCR: garbled letters and split word; OCR: garbled word; OCR: garbled words; OCR: hyphenation and stray marks; OCR: joined words; OCR: leaked line number and garbled word; OCR: lost letter; OCR: split word; OCR: stray letter; OCR: stray letters; OCR: stray letters for quotation mark; OCR: stray mark; OCR: stray marks; OCR: ε for quotation mark; OCR: ε for ι; OCR: ο for ρ; OCR: ο for σ; OCR: ο for ω; OCR: π for σ; OCR: ς for quotation mark; OCR: χ for κ; chapter numeral (XXVI) removed; OCR Latin letters): ἔγχειρῶν → ἐγχειρῶν; ποιχιλωτάτην → ποικιλωτάτην; ἀνόριὰς → ἀνδριὰς; κατεσκευασμέvos. → κατεσκευασμένος,; 3 Ν ᾿ ΄ ᾿ \ ᾿ τί οὐν → τί οὖν; συμπλή- 3 υωσιν → συμπλήρωσιν; ἀχριβῶς γοεῖν → ἀκριβῶς νοεῖν; τοῦ πώματος → τοῦ σώματος; διασῳ]ζόμενος → διασῳζόμενος; “ριγένει → Ὠριγένει; τίθετιι → τίθεται; προσγινομένουν → προσγινομένου; συγχρατεῖται → συγκρατεῖται; ἐπὶ μό- ; Pot τοῦ → ἐπὶ μόνου τοῦ; Οὐ 4 μανθάνω (6x0! τεινῶς → Οὐ μανθάνω (συντόμως; πάντο)ς → πάντως; “περιέχον → περιέχον; ὑπεχρέοντος → ὑπεκρέοντος; ἀθουύως → ἀθρόως; φαίνεσθ αι τὸ προῦτιθ ἐμ! γον οἷον κεὴ → φαίνεσθαι τὸ προστιθέμενον οἷον καὶ; διὰ τὸ ει καὶ τὸ περιέχον τὸ er τό, → διὰ τὸ εἶναι καὶ τὸ περιέχον τὸ αὐτό,; τὸ τόωρ → τὸ ὕδωρ; κιὶ τὰ → καὶ τὰ; ἀντεἰὐσαγόμενα → ἀντεισαγόμενα; κατὰ Tut: ἀφθαλμοὺς διαχυθ, → κατὰ τοὺς ὀφθαλμοὺς διαχυθῇ,; ὑπόσον δὲ κατὰ τὸ πρόώοὠπον → ὁπόσον δὲ κατὰ τὸ πρόσωπον; ἕτεοα → ἕτερα; ad 0 εἰδοποιοῦνται → ᾧ εἰδοποιοῦνται; χὰν ἐπ᾿ → κἂν ἐπ᾿; σώματε (τοῦτο → σώματι (τοῦτο; διασῳζόμενον ἐν ἡμῖν κεὶ μένον → διασῳζόμενον ἐν ἡμῖν καὶ μένον; εἶδος: ἐνθάδε" → εἶδος ἐνθάδε·; προογιγνόμενον → προσγιγνόμενον; οὐχέτε ἐν φθαρτῷ, ἀλλ᾽ Er ἀπαθεῖ → οὐκέτι ἐν φθαρτῷ, ἀλλ᾽ ἐν ἀπαθεῖ; τοῦ Ἰησοῖ φρι χατὰ τὴν μεταμ μόρφωσιν → τοῦ Ἰησοῦ κατὰ τὴν μεταμόρφωσιν; εἰς τὸ ὁρος → εἰς τὸ ὄρος; ὀφθέντον → ὀφθέντων; ΧΧΥῚ. Kal ταῦτα → Καὶ ταῦτα; διεσκέφθο. → διεσκέφθω.; οὗτος γὰρ oc ἐν χεφαλαίῳ → οὗτος γὰρ ὡς ἐν κεφαλαίῳ; προβαλλόμεν ος → προβαλλόμενος; ᾿πρωτύτοκχον τῶν νεχρῶν« → »πρωτότοκον τῶν νεκρῶν«; »ἀπαρχὴνε → »ἀπαρχὴν«; »τῶν κικοιμημένωνςε, → »τῶν κεκοιμημένων«,; λέγοι ὅτε Καθάπερ → λέγοι ὅτι Καθάπερ; προσδοχᾶν → προσδοκᾶν; σὺν αὐτῷςε, → σὺν αὐτῷ«,; ᾿Ιλλὰ τὸ τοῦ → Ἀλλὰ τὸ τοῦ; νἐκ θελήματος ἀνδρόςς«, → »ἐκ θελήματος ἀνδρός«,; ὕπνῳ συνελθούσηςς, DEV → ὕπνῳ συνελθούσης, »ἐν; κισσηθὲν ἐν ἁμαρτίαιςε, → κισσηθὲν ἐν ἁμαρτίαις«,; ὑψφίστους → ὑψίστου«; καὶ 6 σοφὸς → καὶ ὁ σοφὸς; ἄνθρωπονε ἀποφθεγγεται → ἄνθρωπον« ἀποφθέγγεται; σκώληκαςς. → σκώληκας«.; UN τοῖς νεχροῖς → »μὴ τοῖς νεκροῖς; τάφῳ τ τὸ 12406 σου → τάφῳ τὸ ἔλεός σου; σον ἐν γῇ ἐπελε: λησμένην xul → σου ἐν γῇ ἐπιλελησμένῃ;« καὶ; di ῥήματα → δὲ ῥήματα; βουλ ομένῳ → βουλομένῳ; (ἐῶμεν,, ἕνα → ἐῶμεν, ἵνα; εἰς πλῆθομνημονεύσαντες → εἰς πλῆθος μνημονεύσαντες.

Extrabiblical texts: Wis 7:2 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation); Sir 10:11 (Sirach [in RC, EO, ETH canons]; quotation)

Topics: Eschatology, Christology

Cite (SBL): Methodius, Res. 1.25 (Bonwetsch GCS 27:250; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/methodius-de-resurrectione/1-25/#p-1-25). (abbreviation not yet checked)

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Translation: Greek passages translated by Claude from Bonwetsch's Greek text (GCS 27, 1917, OCR made for this site) and compared afterwards with ANF 6 where it translates them; chapters lost in Greek translated from Bonwetsch's German of the Old Slavonic (route 3), re-read against the German.

1.27Bonwetsch GCS 27:254

Ὡς οὖν ἐπαύσατο μόγις ὁ Πρόκλος καὶ σιγὴ τῶν παρόντων ἦν ἐπὶ πολύ, καταβληθέντων ἱκανῶς πρὸς ἀπιστίαν, καὶ ἐγὼ ἠσθόμην ὅτι τῷ ὄντι πεπαυμένος εἴη, ἠρέμα τὴν κεφαλὴν ἐπάρας καὶ ἀναπνεύσας, ὥσπερ οἱ πλέοντες τοῦ κύματος ἤδη λωφῶντος, ὑποτρέμων ἔτι καὶ σκοτιζόμενος (ἐβεβλήμην γάρ, ὡς πρὸς ὑμᾶς εἰρῆσθαι, τῇ δεινότητι κατηντλημένος τῶν λόγων) τρέπομαι πρὸς τὸν Αὐξέντιον, καὶ καλέσας αὐτόν Ὦ Αὐξέντιε, νομίζω, ἔφην, μὴ μάτην λελέχθαι τὸ ποιητικὸν σύν τε δύ᾽ ἐρχομένω" καὶ γὰρ οἱ ἀνταγωνισταὶ δύο. νῷ δὲ σθένος ἀμφότεροι ἀμφοτέρων περ σχῶμεν. συναντιλήπτορα γὰρ καὶ συναγωνιστὴν αἱροῦμαί σε τῆς πρὸς αὐτοὺς μάχης, μὴ ἡμῖν ὁ ᾿Αγλαοφῶν μετὰ Πρόκλου καὶ ᾿ὠριγένους τοῖς ἀνατρεπτιχοῖς καθ' ἡμῶν ὡπλισμένος λόγοις ἐκπέρσῃ τὴν ἀνάστασιν. ἄγε οὖν ἀντιπαραταξώμεθα. τῶν σοφισμάτων αὐτῶν μηδὲν τῶν ἀντιλογικῶν, οἷς οἱ δειλοὶ βάλλονται. φοβηθέντες. καὶ γὰρ οὐδὲν ἐν αὐτοῖς ὑγιὲς ὅλως οὐδὲ πάγιον, ἀλλὰ φαντασία μόνον εὐπρεπὴς ῥημάτων. πρὸς κατάπληξιν (μόνον. τῶν ἀκουόντων καὶ πειθὼ κατεσκευασμένη, οὐ τῆς ἀληθείας καὶ τοῦ συμφέροντος χάριν, ἀλλὰ τοῦ δόξαι τοῖς παροῦσι σοφοὺς τοὺς λόγους. ἐντεῦθεν γοῦν τοῖς πολλοῖς οἱ ἐκ τῶν εἰκότων ἔσθ᾽ ὅτε λόγοι πρὸς κάλλος καὶ ἡδονὴν πεποικιλμένοι μᾶλλον τῶν εἰς ἀκρίβειαν ἐξητασμένων νομίζονται σπουδαιότεροι. τῶν διδασκάλων οὐ πρὸς τὸ βέλτιον ἁμιλλωμένων ἔτι καὶ σεμνόν, ἀλλὰ πρὸς τὸ ἀρέσαι καὶ εὐημερῆσαι, καθάπερ οἱ σοφισταί. οἱ μισθὸν αἴρονται τῶν λόγων. ἐπευωνιζόμενοι τῆς σοφίας ἐπαίνοις. τὸ μέντοι παλαιὸν βραχὺ παντελῶς τὸ περὶ τὴν ἐξήγησιν ἦν, φιλοτιμουμένων μὴ τέρπειν ἀλλὰ ὠφελεῖν τοὺς παρόντας τῶν τότε. ἀφ᾽ οὗ δὲ λοιπὸν εἰς ῥᾳστώνην ἐπετράπη πᾶσιν ἑρμηνεύειν ἐξεῖναι τὰς γραφάς, καὶ πάντες εἰς τὸ ποιῆσαι μὲν τὸ καλὸν ἡμβλύνθησαν πλησθέντες οἰήματος, περὶ τὸ λογικεύεσθαι δὲ προέκοψαν καλλωπιζόμενοι ὡς πάντα γινώσχειν ὑπάρχοντες δεινοί, διδάσκεσθαι μὲν ὁμολογεῖν χρήζειν αἰδεσθέντες, φιλονικεῖν δὲ μᾶλλον καὶ προπηδᾶν. ὡς οἱ διδάσκαλοι. θρασυνθέντες γοῦν ἐντεῦθεν τοῦ μὲν εὐλαβοῦς καὶ πράου καὶ πάντα δύνασθαι ποιεῖν τὸν θεόν, ὡς ἐπηγγείλατο. πιστεύειν ὠλίσθησαν, εἰς δὲ ζητήσεις κενὰς καὶ βλασφημίας ἥκασι μὴ νοήσαντες ὡς οὐ τὰ ἔργα τῶν λόγων ἐπετηδεύθη χάριν, ἀλλὰ τῶν ἔργων οἱ λόγοι. ὥσπερ (ἐπ᾽ ἰατρικῆς δι᾿ ὧν τοὺς κάμνοντας σῴζεσθαι δεῖ τῶν λόγων ἔργοις κυρουμένων, ἵν᾽ ἡρμοσμένον ἡμῶν πάντα σύμφωνος ὁ νοῦς εἴη τοῖς ἀρίστοις λόγοις τὰ ἤθη τῇ γλώσσῃ συνῳδὰ παρέχων δίκην λύρας, ἀλλὰ μὴ ἄμουσα καὶ ἀσύμφωνα. ἐπὶ γὰρ τῷ κτήσασθαι κατὰ ἀλήθειαν (τὴν σοφίαν) ἀγωνίζεσθαι δεῖ τὸ δίκαιον ἀσκοῦντα καὶ οὐχ ἐπὶ τῷ δοκεῖν, χωλῶς ἐπιβαίνοντα σοφίας, καὶ πρὸς δόξαν μᾶλλον ἢ πρὸς ἀλήθειαν ἁμιλλώμενον, πρόθυρα καὶ προσχήματα καὶ πᾶσαν ὑποδυσάμενον τῆς ὑποχρίσεως τὴν σκευήν.

Hōs oun epausato mogis ho Proklos kai sigē tōn parontōn ēn epi poly, katablēthentōn hikanōs pros apistian, kai egō ēsthomēn hoti tǭ onti pepaumenos eiē, ērema tēn kephalēn eparas kai anapneusas, hōsper hoi pleontes tou kymatos ēdē lōphōntos, hypotremōn eti kai skotizomenos (ebeblēmēn gar, hōs pros hymas eirēsthai, tę̄ deinotēti katēntlēmenos tōn logōn) trepomai pros ton Auxention, kai kalesas auton Ō Auxentie, nomizō, ephēn, mē matēn lelechthai to poiētikon syn te dy᾽ erchomenō" kai gar hoi antagōnistai dyo. nǭ de sthenos amphoteroi amphoterōn per schōmen. synantilēptora gar kai synagōnistēn hairoumai se tēs pros autous machēs, mē hēmin ho ᾿Aglaophōn meta Proklou kai ᾿ōrigenous tois anatreptichois kath' hēmōn hōplismenos logois ekpersę̄ tēn anastasin. age oun antiparataxōmetha. tōn sophismatōn autōn mēden tōn antilogikōn, hois hoi deiloi ballontai. phobēthentes. kai gar ouden en autois hygies holōs oude pagion, alla phantasia monon euprepēs rhēmatōn. pros kataplēxin (monon. tōn akouontōn kai peithō kateskeuasmenē, ou tēs alētheias kai tou sympherontos charin, alla tou doxai tois parousi sophous tous logous. enteuthen goun tois pollois hoi ek tōn eikotōn esth᾽ hote logoi pros kallos kai hēdonēn pepoikilmenoi mallon tōn eis akribeian exētasmenōn nomizontai spoudaioteroi. tōn didaskalōn ou pros to beltion hamillōmenōn eti kai semnon, alla pros to aresai kai euēmerēsai, kathaper hoi sophistai. hoi misthon airontai tōn logōn. epeuōnizomenoi tēs sophias epainois. to mentoi palaion brachy pantelōs to peri tēn exēgēsin ēn, philotimoumenōn mē terpein alla ōphelein tous parontas tōn tote. aph᾽ hou de loipon eis rhąstōnēn epetrapē pasin hermēneuein exeinai tas graphas, kai pantes eis to poiēsai men to kalon hēmblynthēsan plēsthentes oiēmatos, peri to logikeuesthai de proekopsan kallōpizomenoi hōs panta ginōschein hyparchontes deinoi, didaskesthai men homologein chrēzein aidesthentes, philonikein de mallon kai propēdan. hōs hoi didaskaloi. thrasynthentes goun enteuthen tou men eulabous kai praou kai panta dynasthai poiein ton theon, hōs epēngeilato. pisteuein ōlisthēsan, eis de zētēseis kenas kai blasphēmias hēkasi mē noēsantes hōs ou ta erga tōn logōn epetēdeuthē charin, alla tōn ergōn hoi logoi. hōsper (ep᾽ iatrikēs di᾿ hōn tous kamnontas sǭzesthai dei tōn logōn ergois kyroumenōn, hin᾽ hērmosmenon hēmōn panta symphōnos ho nous eiē tois aristois logois ta ēthē tę̄ glōssę̄ synǭda parechōn dikēn lyras, alla mē amousa kai asymphōna. epi gar tǭ ktēsasthai kata alētheian (tēn sophian) agōnizesthai dei to dikaion askounta kai ouch epi tǭ dokein, chōlōs epibainonta sophias, kai pros doxan mallon ē pros alētheian hamillōmenon, prothyra kai proschēmata kai pasan hypodysamenon tēs hypochriseōs tēn skeuēn.

When Proclus had at last stopped, and there was a long silence among those present, who had been considerably cast down toward unbelief, and I perceived that he had really finished, I gently raised my head and drew breath, like sailors when the wave is already subsiding, still trembling and in darkness (for I had been struck, I tell you, and overwhelmed by the force of the arguments). I turned to Auxentius, called him and said: "Auxentius, I think the poet's line 'when two go together' was not said in vain; for our opponents are two. So let the two of us together have the strength of both. I choose you as my helper and fellow-combatant in the battle against them, lest Aglaophon, together with Proclus and Origen, armed with arguments meant to overthrow us, should lay waste the resurrection. Come then, let us draw up against them, fearing none of their contentious sophisms, by which the cowardly are struck down. For there is nothing at all sound or firm in them, only a specious show of words, contrived to astonish the hearers and to persuade them, not for the sake of the truth and of what is profitable, but so that the arguments may seem wise to those present. That is why arguments from probability, decked out for beauty and pleasure, are sometimes thought more serious by the many than those that have been examined for exactness, since the teachers no longer compete for what is better and dignified, but to please and win applause, like the sophists, who take a fee for their speeches and cheapen wisdom for the sake of praise. In ancient times, however, interpretation was altogether brief, since the men of that time were eager not to delight those present but to benefit them. But since then, for ease, all have been permitted to interpret the Scriptures; and all, filled with conceit, have grown dull in doing what is good but have advanced in argumentation, priding themselves on being clever at knowing everything, ashamed to admit that they need to be taught, but rather contentious and leaping forward as if they were the teachers. Emboldened by this, they slipped from believing with reverence and gentleness that God can do all things, as he promised, and have come to empty questionings and blasphemies, not understanding that deeds were not practised for the sake of words, but words for the sake of deeds. It is as in medicine, by which the sick are to be saved: the words are confirmed by deeds, so that our mind, being well tuned, may be in all things in harmony with the best words, offering a life that accords with the tongue, like a lyre, and not one that is unmusical and out of tune. For one must strive to acquire wisdom in truth, practising justice, and not merely to seem to, stepping lamely into wisdom and competing for reputation rather than for truth, having put on facades and pretences and the whole costume of hypocrisy.

Matt 19:26 (echo, medium confidence)

Notes and citation

Summary: The narrator, shaken by Proclus's speech, calls Auxentius to his aid and attacks the opponents' rhetoric and the presumption of those who interpret Scripture to win applause rather than to live rightly.

The Greek of this part is preserved in Photius, Bibliotheca, cod. 234, and by other excerptors. The narrator is called 'Methodius' in the speaker headings of the edition (Eubulius in the dialogue). 'When two go together' is Homer, Il. 10.224; the following words also echo Homer. 'Stepping lamely into wisdom' recalls Plato, Rep. 7.535d. 'God can do all things' echoes Matt 19:26.

Notes on the original text

Digital text corrected (OCR misreading; OCR misreadings; OCR: Latin letters; OCR: accent; OCR: breathing; OCR: joined words; OCR: lost breathing; OCR: split word; OCR: stray letter; OCR: stray letters; OCR: stray mark; OCR: υ for ο; OCR: χ for κ; OCR: ὁ for δ): σιγη τῶν παρὄντῶν ἦν». → σιγὴ τῶν παρόντων ἦν; τῷ ὀντι → τῷ ὄντι; ἐπάρακαὶ → ἐπάρας καὶ; εἰρῆσθαει → εἰρῆσθαι; ιῷ διὸ σθένος → νῷ δὲ σθένος; οπλισμένος → ὡπλισμένος; ἀνάστασι»ν. → ἀνάστασιν.; ἀντι λογικῶν → ἀντιλογικῶν; πάγιο». → πάγιον,; ὁημάτων → ῥημάτων; κατεὐχευασμένη᾽ → κατεσκευασμένη,; χάρι". → χάριν,; εἰχότων → εἰκότων; διδασχάλων → διδασκάλων; βέλτιον" ἁμιλλωμένων → βέλτιον ἁμιλλωμένων; πρὺς τὸ ἀρέσαι → πρὸς τὸ ἀρέσαι; χαθάπερ οἱ σοφισταί → καθάπερ οἱ σοφισταί; ἐξήγησιν ἡ», → ἐξήγησιν ἦν,; εἰς ῥᾳστώνην ἐπετράπη πᾶσιν ἑρμηνεύειν ἐξεῖναι τὰς Δι γραφάς → εἰς ῥᾳστώνην ἐπετράπη πᾶσιν ἑρμηνεύειν ἐξεῖναι τὰς γραφάς; πώντες → πάντες; πλὴσθέντες → πλησθέντες; λογικεύεσθαι δὶ προέκονραν καλλωσιεξόμενοι ὡς πώντα → λογικεύεσθαι δὲ προέκοψαν καλλωπιζόμενοι ὡς πάντα; dıδάσκαλοι... → διδάσκαλοι.; πώντα δύνασθαι → πάντα δύνασθαι; πιστεύεεν ὠλίσθησαν → πιστεύειν ὠλίσθησαν; σῴζεσθαι ὁεῖ → σῴζεσθαι δεῖ; ἐπὶ τῷ δυκεῖν → ἐπὶ τῷ δοκεῖν.

Extrabiblical texts: Homer, Il. 10.224 (Homer, Iliad; quotation); Plato, Rep. 7.535d (Plato (works); echo)

Topics: Scripture and canon, Heresy

Cite (SBL): Methodius, Res. 1.27 (Bonwetsch GCS 27:254; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/methodius-de-resurrectione/1-25/#p-1-27). (abbreviation not yet checked)

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1.28Bonwetsch GCS 27:256

Εἰσὶ γάρ, εἰσὶν οἱ λόγων τραγικῶς κεκοσμημένοι προβολαῖς καθάπερ γυναῖκες ἔξωθεν ὡραϊζόμεναι πρὸς ἀπάτην ἐντέχνως, ἐὰν μή τις πεφυλαγμένως αὐτοῖς τῶν ἔτι νεωτέρων προσβλέψῃ τῇ πίστει καὶ νηπτικῶς. ὅθεν εὐλαβητέον πρὸ τοῦ καταμαθεῖν ἀσφαλῶς εἰς τὴν καρδίαν εἰσδέξασθαι τὸν τοιούτων λόγον. καὶ γὰρ φθάνουσιν οἱ ἐξαπατῶντες πολλάκις τοὺς διδάσκοντας, καθάπερ δὴ καὶ αἱ Σειρῆνες τοὺς φεύγοντας αὐτὰς κρύπτουσαι μακρόθεν τὸ μισάνθρωπον τῇ καλλιφωνίᾳ. ἢ πῶς, ὦ Αὐξέντιε, ἔφην ἐγώ. σοι (δοκεῖ) ταῦτα τίθεσθαι; ΑΥΞ. καὶ ὃς ἀπεχρίνατο, Οὕτως καθάπερ καὶ σύ. ΜΕΘ. Οὐκοῦν πάντως τῶν ἑτεροδόξων τοὺς σοφιστὰς μιμητὰς εἰδώλων ἀληθείας εἶναι λέγωμεν, ἀλήθειαν μὴ γινώσκοντας, καθάπερ ζωγράφους; καὶ γὰρ οὗτοι μιμεῖσθαι μὲν ναυπηγοὺς καὶ πλοῖα καὶ κυβερνήτας ἐπιχειροῦσι, ναυπηγεῖν καὶ κυβερνᾶν οὐ γινώσκοντες. οὐκοῦν ἀποξέοντες, εἰ θέλεις, τὰ χρώματα πείθωμεν αὐτῶν τὰ θαυμάζοντα τὰς τοιαύτας γραφὰς παιδία. ὅτι οὔτε τὸ πλοῖον τοῦτο πλοῖόν ἐστιν οὔτε ὁ κυβερνήτης κυβερνήτης. ἀλλὰ τοῖχος ἔξωθεν πρὸς τέρψιν χρώμασι καὶ γραφαῖς κεκοσμημένος, καὶ ὅτι μιμηταὶ μὲν εἰδώλου πλοίου καὶ κυβερνήτου οἱ δημιουργήσαντές εἰσιν ἀπὸ τῶν χρωμάτων ταῦτα, καὶ οὐ πλοίου ἢ κυβερνήτου; ΑΥΞ. Μακρὸν τῷ ἀκοῦσαι ποθοῦντι τὸ προοίμιον. MEO. Ἀλλ᾽ ὠφέλιμον. ἔφην. ὦ ἄριστε. τὰ γὰρ ἀπὸ τῶν θεοπνεύστων γραμμάτων ῥήματα, οἷς ἐπιχρωματίζοντες ποικίλλουσιν ἑαυτῶν πρὸς ἀπάτην" οὗτοι τὴν δόξαν, δικαιοσύνην αὐθαδῶς καὶ ἀλήθειαν ὀνομάζοντες, οὐ γινώσκοντες ὅλως δικαιοσύνην, εἴ τις ἀφέλοιτο, πόσον οἴει γυμνωθέντας αὐτοὺς τῶν τοιούτων ὀνομάτων χλευασθήσεσθαι; ΑΥ̓́Ξ. Πάνυ πολύ, ἔφη. MEO. Πότερον οὖν, ὦ Αὐξέντιε, ἦν δὲ ἐγώ, σὺ βούλει ταύτης ἡγεμονεύειν τῆς ὁδοῦ, ἢ ἐγὼ ἡγῶμαι; ΑΥΞ. Εἰκός, ἔφη, σὲ ἡγεῖσθαι, σὺ γὰρ ἀεὶ κατάρχεις τοῦ λόγου.

Eisi gar, eisin hoi logōn tragikōs kekosmēmenoi probolais kathaper gynaikes exōthen hōraïzomenai pros apatēn entechnōs, ean mē tis pephylagmenōs autois tōn eti neōterōn prosblepsę̄ tę̄ pistei kai nēptikōs. hothen eulabēteon pro tou katamathein asphalōs eis tēn kardian eisdexasthai ton toioutōn logon. kai gar phthanousin hoi exapatōntes pollakis tous didaskontas, kathaper dē kai hai Seirēnes tous pheugontas autas kryptousai makrothen to misanthrōpon tę̄ kalliphōnią. ē pōs, ō Auxentie, ephēn egō. soi (dokei) tauta tithesthai? AUX. kai hos apechrinato, Houtōs kathaper kai sy. METh. Oukoun pantōs tōn heterodoxōn tous sophistas mimētas eidōlōn alētheias einai legōmen, alētheian mē ginōskontas, kathaper zōgraphous? kai gar houtoi mimeisthai men naupēgous kai ploia kai kybernētas epicheirousi, naupēgein kai kybernan ou ginōskontes. oukoun apoxeontes, ei theleis, ta chrōmata peithōmen autōn ta thaumazonta tas toiautas graphas paidia. hoti oute to ploion touto ploion estin oute ho kybernētēs kybernētēs. alla toichos exōthen pros terpsin chrōmasi kai graphais kekosmēmenos, kai hoti mimētai men eidōlou ploiou kai kybernētou hoi dēmiourgēsantes eisin apo tōn chrōmatōn tauta, kai ou ploiou ē kybernētou? AUX. Makron tǭ akousai pothounti to prooimion. MEO. All᾽ ōphelimon. ephēn. ō ariste. ta gar apo tōn theopneustōn grammatōn rhēmata, hois epichrōmatizontes poikillousin heautōn pros apatēn" houtoi tēn doxan, dikaiosynēn authadōs kai alētheian onomazontes, ou ginōskontes holōs dikaiosynēn, ei tis apheloito, poson oiei gymnōthentas autous tōn toioutōn onomatōn chleuasthēsesthai? AUX. Pany poly, ephē. MEO. Poteron oun, ō Auxentie, ēn de egō, sy boulei tautēs hēgemoneuein tēs hodou, ē egō hēgōmai? AUX. Eikos, ephē, se hēgeisthai, sy gar aei katarcheis tou logou.

"For there are, there truly are, people decked out with tragic displays of words, like women who adorn themselves outwardly with skill in order to deceive, unless one of those still young in the faith looks at them warily and soberly. Hence one must beware of admitting such people's argument into the heart before learning it securely. For deceivers often get the better even of those who teach, just as the Sirens, too, by the beauty of their voices hide their hatred of men from afar from those who flee them. Or how do these things seem to you to stand, Auxentius?" I said.

Auxentius: And he answered, "Just as they do to you."

Methodius: "Shall we not say, then, that the sophists among the heterodox are altogether imitators of images of truth, not knowing the truth, like painters? For painters too attempt to imitate shipwrights and ships and pilots, without knowing how to build ships or to steer. So, if you like, let us scrape away their colours and persuade their children, who marvel at such paintings, that this ship is not a ship, nor the pilot a pilot, but a wall decked out outwardly with colours and paintings to give pleasure; and that those who made these things out of colours are imitators of the image of a ship and a pilot, and not of a ship or a pilot."

Auxentius: "The preface is long for one who longs to hear."

Methodius: "But it is profitable, my excellent friend," I said. "For they use the words of the divinely inspired writings to colour and embellish their own opinion in order to deceive, boldly calling it justice and truth, though they do not know justice at all. If someone were to take these words away, how much do you think they would be mocked, stripped of such names?"

Auxentius: "Very much," he said.

Methodius: "Which then do you want, Auxentius," said I, "to lead on this road, or shall I lead?"

Auxentius: "It is fair," he said, "that you should lead; for you always begin the discussion."

Notes and citation

Summary: The narrator compares heterodox sophists to painters who imitate ships without knowing how to build or steer them, and Auxentius asks him to lead the reply.

The painter who imitates shipwrights and pilots without their knowledge is from Plato, Rep. 10.598b-c and 601c; the Sirens are from Homer, Od. 12. The heterodox are compared to the adorned harlot as in 1.1 (Prov 7:10).

Notes on the original text

Digital text corrected (OCR misreading; OCR misreadings; OCR: doubled letter; OCR: doubled letter; Latin letters in the speaker heading; OCR: garbled word; OCR: stray mark; OCR: ε for ι; OCR: χ for κ; leaked line number): χαθάπερ γυναῖχες → καθάπερ γυναῖκες; ὦ οἹὐξέντεε → ὦ Αὐξέντιε; τίθεσθθαι; AYE. → τίθεσθαι; ΑΥΞ.; οΟὐχοῦν πάντως τῶι ἱτεροδόξων → Οὐκοῦν πάντως τῶν ἑτεροδόξων; εἰδώλων» ἀληθείας → εἰδώλων ἀληθείας; ἀλήθειιν μὴ γενώσκοντας, χαθάπερ → ἀλήθειαν μὴ γινώσκοντας, καθάπερ; μιμεῖσθια → μιμεῖσθαι; οὐχοὖν ἀποξέοντες. εἰν θέλεις → οὐκοῦν ἀποξέοντες, εἰ θέλεις,; χρώ“(σι → χρώμασι; καὶ ὅτε μιμηταὶ → καὶ ὅτι μιμηταὶ; χυβερνήτου οἱ δημιουργήσωντές → κυβερνήτου οἱ δημιουργήσαντές; {ὴ κυβερνήτου); AYE. Μαχρὸν → ἢ κυβερνήτου; ΑΥΞ. Μακρὸν; ᾿1λλ᾽ → Ἀλλ᾽; γινώσχοντες ὁλὼς → γινώσκοντες ὅλως; γυμνωθθέντας → γυμνωθέντας; ὀνομάτων 20 χλευασθήσεσθαι → ὀνομάτων χλευασθήσεσθαι; ὦ ΔΜύυξέντιε → ὦ Αὐξέντιε; π ΑΞ. Ἱίκεος, ἔφ 4. σὺ → ΑΥΞ. Εἰκός, ἔφη, σὲ; σὲ γὰρ Zei κατάρχεις τοῦ λόγον. → σὺ γὰρ ἀεὶ κατάρχεις τοῦ λόγου..

Extrabiblical texts: Plato, Rep. 10.598b (Plato (works); allusion); Homer, Od. 12.39 (Homer, Odyssey; allusion)

Topics: Heresy, Scripture and canon

Cite (SBL): Methodius, Res. 1.28 (Bonwetsch GCS 27:256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/methodius-de-resurrectione/1-25/#p-1-28). (abbreviation not yet checked)

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1.29Bonwetsch GCS 27:258

ΜΕΘ. Οὐκοῦν ἐλέγετο (φέρε γὰρ πρὸς μέρος ἐξ ἀρχῆς ἀκολούθως τὸν Ἀγλαοφῶντος ἐξετάσωμεν νοῦν) ἡ χη τὸ σῶμα διὰ τὴν παράβασιν ὃ περικείμεθα τοῦτο ἀνειληφέναι, χρόνοις τοῖς ἄντ χωρὶς αὐτοῦ μακαρίως διάξασα; τοὺς γὰρ δερματίνους εἶναι χιτῶνας σώματα, εἰς ἃ] ἐνεῖυχθαι συνέβη τὰς ψυχάς, δίκην ὅπως ὧν ἔδρασαν νεκροφοροῦσαι παράσχωσιν. ἢ οὐ ταῦτα πρῶτον ἦν ἐν ἀρχῇ τὰ λεχθέντα ὑπὸ σοῦ, ἰατρέ; ἀλλ᾽ ἴθι ὑπόμνησον, ἐάν τί σοι φαίνομαι μὴ μεμνημένος. ΑΓΛ. Οὐδὲν νῦν ὑπομνήσεως εἰς τοῦτο δέῃ, αὐτὰ ταῦτα γὰρ ἢν ἐν πρώτοις ἡμῖν τὰ εἰρημένα. ΜΕΘ. Ti δέ; οὐχὶ καὶ τοῦτο ἐν τοῖς ἑξῆς ἐλέγετο πολλαχῶς: ὑπὸ σοῦ, ὡς ἐμπόδιον πρὸς τὴν κατάληψιν ἡμῖν τὸ σῶμα τῶν ὄντως ὄντων καὶ γνῶσιν διὰ τὰς πρὸς τὸ κοσμεῖν ἀσχολίας αὐτὸ καὶ θεραπεύειν γίγνεται καὶ τὰς ἄλλας τὰς περὶ τὴν ἐπιθυμίαν τῆς γαστρὸς προσβολάς, ἔτι τε βλασφημιῶν καὶ παντοίων αἴτιον ἁμαρτημάτων, διὰ τὸ μὴ δύνασθαι καθ᾽ ἑαυτὴν δίχα σώματος ὅλως ἁμαρτῆσαι ψυχήν" καὶ διὰ τοῦτο μετὰ τὴν ἐντεῦθεν ἀποδημίαν ἐκτὸς ἁμαρτήματος ὅπως ἔσοιτο καὶ παρακοῆς ἐν τοῖς οὐρανοῖς, ἔνθα καὶ τὰς διατριβὰς ἕξει μετὰ τῶν ἀγγέλων. ἐλευθέραν αὐτὴν καὶ γυμνὴν χρῆναι διαμεῖναι σώματος. ἐπειδήπερ τὸ σῶμα τοῦ μιαίνεσθαι τοῦτο καὶ ἁμαρτάνειν παραίτιον αὐτῇ καὶ συνεργὸν γίγνεται" ἄνευ γὰρ σώματος ἀμήχανον ἁμαρτῆσαι ψυχήν· ὅθεν ἵνα τὸν ἄπειρον ἀναμάρτητος αἰῶνα τηρηθῇ, οὐκέτι τὸ ταλαίπωρον αὐτὴν εἰς τὴν φθορὰν κάτω καὶ τὴν ἀδικίαν σῶμα λήψεσθαι; ΑΓΛ. Ἐλέχθη καὶ τοῦτο. ΜΕΘ. Τί δέ; καὶ καλῶς σοι τοῦτο καὶ ὀρθῶς, ἔφην, ἥγησαι λελέχθαι; ΑΓΛ. Καὶ τί σοι. ἔφη. τοῦτο διαφέρει. ἀλλὰ οὐχ ἐξελέγχεις τὸν λόγον; MEO. Οὐδέν. ἡν δὲ ἐγώ. ἀλλὰ δι᾿ ἃ εἴρηκας. ὅπως ἐξετάζηται ὁ λόγος. ἊΓΛ. Καλῶς καὶ ὀρθῶς, ἔφη. ΜΕΘ. Καλῶς δέ σοι δοκεῖ τίθεσθαι καὶ ὀρθῶς ὁ ἑαυτῷ τἀναντία λέγων καὶ ἀσύμφωνα; ἌΓΛ. Οὐδ᾽ ὁπωστιοῦν. ΜΕΘ. Ἀμούσως γὰρ οὗτος σοι φαίνεται τὴν ἀλήθειαν ὑποκρίνεσθαι; ΑΓΛ. Πάντων μάλιστα, ἔφη. ΜΕΘ. Οὐκ ἄρα ἀποδέχῃ τὸν τὰς ἁρμονίας ἐντείνοντα πρὸς τὸ ψευδὲς μέλος τῶν λόγων; ΑΓΛ. Οὐδ᾽ ὁπωστιοῦν. ΜΕΘ. Οὐκοῦν οὐδὲ σεαυτοῦ λέγοντος ἀμούσως οὐδ᾽ ὁτιοῦν ἀποδέξῃ. δοὺς γὰρ ἀσωμάτως ἡμαρτηκέναι τὰς ψυχάς, ἀποσφαλείσας τῆς ἐντολῆς, καὶ φράσας διὰ τὴν ἀνομίαν τοὺς χιτῶνας αὐταῖς ὕστερον τοὺς δερματίνους δεδωκέναι τὸν θεόν, ἵνα δίκην νεκροφοροῦσαι παράσχωσι, χιτῶνας τὰ σώματα φράσας. προϊόντος τοῦ λόγον ἐπιλαθόμενος ἃ τὸ πρῶτον ὑπέθου, μὴ δύνασθαι καθ᾽ ἑαυτὴν τὴν ψυχὴν ἁμαρτῆσαι λέγεις (οὐ πεφυκέναι γὰρ ὅλως πρὸς τοῦτο, ἀλλὰ παραίτιον αὐτῇ παντοίων» κακῶν τὸ σῶμα 7γιγονή var‘ 00er ποὺς τὸ μὴ ZU ἤναι πρὸς ἀδικίαν αἱ τὴν ae, καθάπερ GV »έ 3, καὶ πρόσθεν ὑπὸ τοῦ σώματος. οὕτως εἰς τοὺς αἰῶνος αὐτὴν ὁ ἐσεσθ en χαρὲς « αὐτοῦ. καίτοι πρῶτον εἰπὼν ἐν τῷ παραδείσῳ πρὸ τοῦ σώματος τὴν ψυχὴν, ὁπότε ἔτι μακαρία καὶ ἀναλγὴς ἦν, ἡμαρτηκέναι· παραβάσῃ γὰρ τὴν ἐντολήν, κεκρατυμμένης ἤδη διὰ τὴν πρὸς τὸν ὄφιν πειθὼ τῆς ἁμαρτίας, δεσμὸν αὐτῇ τὸ σῶμα δεδόσθαι τιμωρόν. ὥστε ἢ τὸ πρότερον ἢ τὸ ὕστερον οὐκ ὀρθῶς ἔχει. ἥτοι γὰρ πρὸ σώματος ἥμαρτε. καὶ οὐδέν τι μᾶλλον κἂν μὴ λάβῃ σῶμα ἁμαρτήσεται, καὶ μάταιος ἡ περὶ τοῦ μὴ ἀνίστασθαι τὸ σῶμα περισσολογία" ἢ μετὰ σώματος, καὶ οὐ δύνανται σῶμα οἱ χιτῶνες νομίζεσθαι εἶναι οἱ δερμάτινοι. εὐρίσκεται γὰρ πρὸ τῆς κατασκευῆς αὐτῶν ἀθετήσας ὁ ἄνθρωπος τὴν θείαν ἐντολὴν" οὗ καὶ χάριν οἱ χιτῶνες κατασκευάζονται, τὴν γύμνωσιν τὴν ἀπὸ τῆς ἁμαρτίας αὐτῶν προσγενομένην καλύψοντες. ἀλλὰ πότερον πείθω σε, καὶ ὁρᾷς ὡς ἑαυτῷ μαχόμενα ὑπέθου, καί σοι τοῦτο γεγένηται σαφές; ἢ οὐδέπω μανθάνεις, ὦ Αγλαοφῶν. ἔφην, ὁ λέγω; ΑΓΛ. Μανθάνω, ἔφη, καὶ οὐκέτι δέομαι δεύτερον ἀκοῦσαι" ἀλλὰ ἔλαθον ἐμαυτὸν οὐκ ὀρθῶς εἰπών. ἀνάγκη γάρ μοι δεδωκότι τοὺς δερματίνους χιτῶνας εἶναι τὰ σώματα ὁμολογεῖν, καὶ πρὶν εἰς τὸ σῶμα τὴν ψυχὴν ἐληλυθέναι ἡμαρτηκέναι, ἀνθ᾽ ὧν πρὸ τῆς κατασκευῆς αὐτῶν ἡ παράβασις ἐγένετο (διὰ τὴν παράβασιν γὰρ οἱ χιτῶνες αὐτοῖς κατασκευάζονται. καὶ οὐχ ἡ παράβασις διὰ τοὺς χιτῶνας γίγνεται). καὶ ἐκ ταύτης τῆς ὁμολογίας. συγκατατίθεσθαι, ὡς οὐ τὸ σῶμα τοῦτο παραίτιον κακίας ἐστίν, ἀλλ᾽ αὐτὴ ἡ ψυχὴ ἐν ἑαυτῇ. διὸ κἂν μὴ λάβῃ τὸ σῶμα. ἁμαρτήσεται, ἐπειδήπερ καὶ πρόσθεν ἥμαρτεν χωρὶς σώματος. καὶ ἀνόητον τὸ λέγειν ἀναβιῶναι μὴ δύνασθαι τὸ σῶμα διὰ τοῦτο, ἵνα μὴ παραίτιον τῇ ψυχῇ τοῦ ἁμαρτῆσαι γενηθῇ. ἁμαρτήσεται γάρ, ὥσπερ καὶ πρὸ τοῦ σώματος ἥμαρτεν, οὕτως καὶ μετὰ τὴν τοῦ σώματος ἀπόθεσιν, κἂν μὴ αὖθις τὸ σῶμα ἀπολάβῃ. ὅθεν ἀνάγκη μοι διὰ ταῦτα μήτε ἐμαυτοῦ μήτε ἄλλου ἀποδέχεσθαι λέγοντος, τοὺς δερματίνους χιτῶνας εἶναι τὰ σώματα. εἰ δὲ ἀποδεξαίμην. ὁμολογεῖν χρή μὲ καὶ τὰ εἰρημένα.

METh. Oukoun elegeto (phere gar pros meros ex archēs akolouthōs ton Aglaophōntos exetasōmen noun) hē chē to sōma dia tēn parabasin ho perikeimetha touto aneilēphenai, chronois tois ant chōris autou makariōs diaxasa? tous gar dermatinous einai chitōnas sōmata, eis ha] eneiychthai synebē tas psychas, dikēn hopōs hōn edrasan nekrophorousai paraschōsin. ē ou tauta prōton ēn en archę̄ ta lechthenta hypo sou, iatre? all᾽ ithi hypomnēson, ean ti soi phainomai mē memnēmenos. AGL. Ouden nyn hypomnēseōs eis touto deę̄, auta tauta gar ēn en prōtois hēmin ta eirēmena. METh. Ti de? ouchi kai touto en tois hexēs elegeto pollachōs: hypo sou, hōs empodion pros tēn katalēpsin hēmin to sōma tōn ontōs ontōn kai gnōsin dia tas pros to kosmein ascholias auto kai therapeuein gignetai kai tas allas tas peri tēn epithymian tēs gastros prosbolas, eti te blasphēmiōn kai pantoiōn aition hamartēmatōn, dia to mē dynasthai kath᾽ heautēn dicha sōmatos holōs hamartēsai psychēn" kai dia touto meta tēn enteuthen apodēmian ektos hamartēmatos hopōs esoito kai parakoēs en tois ouranois, entha kai tas diatribas hexei meta tōn angelōn. eleutheran autēn kai gymnēn chrēnai diameinai sōmatos. epeidēper to sōma tou miainesthai touto kai hamartanein paraition autę̄ kai synergon gignetai" aneu gar sōmatos amēchanon hamartēsai psychēn; hothen hina ton apeiron anamartētos aiōna tērēthę̄, ouketi to talaipōron autēn eis tēn phthoran katō kai tēn adikian sōma lēpsesthai? AGL. Elechthē kai touto. METh. Ti de? kai kalōs soi touto kai orthōs, ephēn, hēgēsai lelechthai? AGL. Kai ti soi. ephē. touto diapherei. alla ouch exelencheis ton logon? MEO. Ouden. hēn de egō. alla di᾿ ha eirēkas. hopōs exetazētai ho logos. AGL. Kalōs kai orthōs, ephē. METh. Kalōs de soi dokei tithesthai kai orthōs ho heautǭ tanantia legōn kai asymphōna? AGL. Oud᾽ hopōstioun. METh. Amousōs gar houtos soi phainetai tēn alētheian hypokrinesthai? AGL. Pantōn malista, ephē. METh. Ouk ara apodechę̄ ton tas harmonias enteinonta pros to pseudes melos tōn logōn? AGL. Oud᾽ hopōstioun. METh. Oukoun oude seautou legontos amousōs oud᾽ hotioun apodexę̄. dous gar asōmatōs hēmartēkenai tas psychas, aposphaleisas tēs entolēs, kai phrasas dia tēn anomian tous chitōnas autais hysteron tous dermatinous dedōkenai ton theon, hina dikēn nekrophorousai paraschōsi, chitōnas ta sōmata phrasas. proïontos tou logon epilathomenos ha to prōton hypethou, mē dynasthai kath᾽ heautēn tēn psychēn hamartēsai legeis (ou pephykenai gar holōs pros touto, alla paraition autę̄ pantoiōn» kakōn to sōma 7gigonē var‘ 00er pous to mē ZU ēnai pros adikian hai tēn ae, kathaper GV »e 3, kai prosthen hypo tou sōmatos. houtōs eis tous aiōnos autēn ho esesth en chares « autou. kaitoi prōton eipōn en tǭ paradeisǭ pro tou sōmatos tēn psychēn, hopote eti makaria kai analgēs ēn, hēmartēkenai; parabasę̄ gar tēn entolēn, kekratymmenēs ēdē dia tēn pros ton ophin peithō tēs hamartias, desmon autę̄ to sōma dedosthai timōron. hōste ē to proteron ē to hysteron ouk orthōs echei. hētoi gar pro sōmatos hēmarte. kai ouden ti mallon kan mē labę̄ sōma hamartēsetai, kai mataios hē peri tou mē anistasthai to sōma perissologia" ē meta sōmatos, kai ou dynantai sōma hoi chitōnes nomizesthai einai hoi dermatinoi. eurisketai gar pro tēs kataskeuēs autōn athetēsas ho anthrōpos tēn theian entolēn" hou kai charin hoi chitōnes kataskeuazontai, tēn gymnōsin tēn apo tēs hamartias autōn prosgenomenēn kalypsontes. alla poteron peithō se, kai horąs hōs heautǭ machomena hypethou, kai soi touto gegenētai saphes? ē oudepō manthaneis, ō Aglaophōn. ephēn, ho legō? AGL. Manthanō, ephē, kai ouketi deomai deuteron akousai" alla elathon emauton ouk orthōs eipōn. anankē gar moi dedōkoti tous dermatinous chitōnas einai ta sōmata homologein, kai prin eis to sōma tēn psychēn elēlythenai hēmartēkenai, anth᾽ hōn pro tēs kataskeuēs autōn hē parabasis egeneto (dia tēn parabasin gar hoi chitōnes autois kataskeuazontai. kai ouch hē parabasis dia tous chitōnas gignetai). kai ek tautēs tēs homologias. synkatatithesthai, hōs ou to sōma touto paraition kakias estin, all᾽ autē hē psychē en heautę̄. dio kan mē labę̄ to sōma. hamartēsetai, epeidēper kai prosthen hēmarten chōris sōmatos. kai anoēton to legein anabiōnai mē dynasthai to sōma dia touto, hina mē paraition tę̄ psychę̄ tou hamartēsai genēthę̄. hamartēsetai gar, hōsper kai pro tou sōmatos hēmarten, houtōs kai meta tēn tou sōmatos apothesin, kan mē authis to sōma apolabę̄. hothen anankē moi dia tauta mēte emautou mēte allou apodechesthai legontos, tous dermatinous chitōnas einai ta sōmata. ei de apodexaimēn. homologein chrē me kai ta eirēmena.

Methodius: "Was it not said, then (for let us examine Aglaophon's meaning in order, from the beginning), that the soul put on this body which we wear because of the transgression, having passed the earlier ages blessedly without it? For the garments of skins, you said, are bodies, in which the souls came to be wrapped, so that by carrying corpses about they might pay the penalty for what they did. Or were these not the first things said by you at the beginning, physician? Come, remind me, if I seem to you not to remember something."

Aglaophon: "There is no need of reminding about this now; these very things were among the first we said."

Methodius: "What then? Was not this also said by you, in many ways, in what followed: that the body is a hindrance to our apprehension and knowledge of the things that truly are, because of the occupations of adorning it and caring for it and the other assaults of the desire of the belly; and further that it is the cause of blasphemies and of sins of every kind, because the soul by itself, apart from the body, cannot sin at all; and that therefore, so that after its departure from here it may be free of sin and disobedience in the heavens, where it will have its dwelling with the angels, it must remain free and naked of the body, since the body becomes the soul's accomplice and fellow-worker in being defiled and sinning (for without a body it is impossible for the soul to sin); and hence, so that it may be kept sinless for the infinite age, it will no longer take the wretched body that drags it down to corruption and injustice?"

Aglaophon: "This too was said."

Methodius: "What then? Do you think," I said, "that this was said well and rightly?"

Aglaophon: "And what difference does that make to you?" he said. "Why do you not refute the argument?"

Methodius: "None," I said, "but I ask because of what you have said, so that the argument may be examined."

Aglaophon: "Well and rightly," he said.

Methodius: "And does one who says things that are contrary to themselves and discordant seem to you to lay them down well and rightly?"

Aglaophon: "Not in the least."

Methodius: "For he seems to you to play the part of truth unmusically?"

Aglaophon: "Most of all," he said.

Methodius: "Then you do not accept one who tunes his harmonies to the false melody of arguments?"

Aglaophon: "Not in the least."

Methodius: "Then neither will you accept yourself in the least when you speak unmusically. For you granted that souls sinned without bodies, having fallen away from the commandment, and you said that because of the lawlessness God later gave them the garments of skins, so that by carrying corpses about they might pay the penalty, calling the garments the bodies; yet as the argument went on you forgot what you first laid down, and you say that the soul cannot sin by itself (for it is not disposed to this by nature at all, but the body has become for it the accomplice of all kinds of evils), so that, in order that the soul may not be drawn to injustice by the body as before, it will be without the body for the ages. And yet you said first that the soul sinned in paradise before the body, while it was still blessed and free of pain; for when it had transgressed the commandment, sin having already been strengthened by its being persuaded by the serpent, the body was given to it as a punishing fetter. So either the former statement or the latter is not right. Either the soul sinned before the body, and then it will sin no less even if it does not receive a body, and all the superfluous talk about the body's not rising is futile; or it sinned with the body, and then the garments of skins cannot be held to be the body. For man is found to have set aside the divine commandment before they were made; and that is why the garments are made, to cover the nakedness that had come upon them from their sin. But do I persuade you? Do you see that you laid down things that fight against each other, and has this become clear to you? Or do you not yet understand what I say, Aglaophon?" I said.

Aglaophon: "I understand," he said, "and I do not need to hear it a second time; I did not notice that I had spoken incorrectly. For having granted that the garments of skins are the bodies, I must admit that the soul sinned even before it came into the body, since the transgression happened before they were made (for the garments are made for them because of the transgression; the transgression does not happen because of the garments); and from this admission I must agree that it is not this body that is the accomplice of evil, but the soul itself, in itself. So even if it does not receive the body it will sin, since it sinned before without a body. And it is foolish to say that the body cannot come back to life for this reason, so that it may not become the soul's accomplice in sinning. For it will sin after laying the body aside, just as it sinned before the body, even if it does not take the body back again. Hence, for these reasons, I must accept neither myself nor anyone else who says that the garments of skins are the bodies. If I did accept it, I would also have to admit what has just been said."

Gen 3:21 (allusion, high confidence) · Gen 3:7 (allusion, medium confidence)

Notes and citation

Summary: The narrator shows that Aglaophon contradicted himself: if the soul sinned before receiving the 'garments of skins', the body cannot be the cause of sin, and Aglaophon concedes.

The Greek of chapters 29 and following is preserved in excerpts (Photius, Bibliotheca, cod. 234; Epiphanius, Panarion 64) and printed by Bonwetsch with the Slavonic. The OCR of this page is poor; one clause ('so that, in order that the soul may not be drawn ... for the ages') is garbled and is translated by sense, and the clearest slips are corrected.
Gen 3:21 (garments of skins); Gen 3:1-7 (the serpent and the nakedness).

Notes on the original text

Digital text corrected (OCR misreading; OCR misreading (the sense requires 'be defiled'); OCR misreadings; OCR: 7) for ἢ; OCR: Latin letters in the speaker heading; OCR: accents; OCR: garbled letters; OCR: garbled word; OCR: garbled words; OCR: lost letter; OCR: stray letters; OCR: stray marks and a leaked line number; OCR: ε for ι; OCR: ξ for ζ; OCR: ο for ρ; OCR: φ for ψ; OCR: χ for κ): ΜὉ. Ουκοῦν ἐλέγιτο (φ-ἐρε γὰρ πρὸς μές vos → ΜΕΘ. Οὐκοῦν ἐλέγετο (φέρε γὰρ πρὸς μέρος; ἀχολούθως- τὸν ᾿γλαυφῶντος ἐξετάσωμι » νοῦν) → ἀκολούθως τὸν Ἀγλαοφῶντος ἐξετάσωμεν νοῦν); διὼ τὴν παράβασιν Ö περιχείμεθα τοῦτο ἀνελημρένε .. → διὰ τὴν παράβασιν ὃ περικείμεθα τοῦτο ἀνειληφέναι,; δερμαντίνονς εἶναι χιτῶρας → δερματίνους εἶναι χιτῶνας; φυχάς. δίκην ὕπῶς ὧν ἴόρασαν νεκροιοροῦσαι → ψυχάς, δίκην ὅπως ὧν ἔδρασαν νεκροφοροῦσαι; ἀεχθέντα → λεχθέντα; AL. Οὐδὲν → ΑΓΛ. Οὐδὲν; κατάλητεν ἡ ἡμῖν → κατάληψιν ἡμῖν; ὀντῶς ὀντῶν → ὄντως ὄντων; χοσμεῖν → κοσμεῖν; ἔτε τε βλασφημιῶν → ἔτι τε βλασφημιῶν; σι “ γ᾽ \ - " > τω ar \ " 5 πῶς ἔσοιτο → ὅπως ἔσοιτο; ἐλευθέρα» αὐτὴν καὶ γυμνὴν χρῆνιιε → ἐλευθέραν αὐτὴν καὶ γυμνὴν χρῆναι; χραίνεσθαι → μιαίνεσθαι; ὡμαρτῆσαι ψυχήν" → ἁμαρτῆσαι ψυχήν·; οὐχέτι τὸ ταλαντεῖον → οὐκέτι τὸ ταλαίπωρον; ἀδικίεων → ἀδικίαν; ΑΓΛ. Ar’ ἐλέχθη → ΑΓΛ. Ἐλέχθη; ME. Ti δέ: καὶ καλῶς σοι τοῖτο → ΜΕΘ. Τί δέ; καὶ καλῶς σοι τοῦτο; λελέχθαε; 411. Καὶ → λελέχθαι; ΑΓΛ. Καὶ; ἐξετάξηται → ἐξετάζηται; MEO. ΜΚαλῶς → ΜΕΘ. Καλῶς; MEO. ᾿Δἀμούσως → ΜΕΘ. Ἀμούσως; ὑποκρίγεσθαι; ATA. → ὑποκρίνεσθαι; ΑΓΛ.; ΕΘ. Οὐκ ἄρα → ΜΕΘ. Οὐκ ἄρα; χρὸς τὸ φευδὲς → πρὸς τὸ ψευδὲς; ἀποσφαλείσας κει γὼ τῆς ἐντολ HE. → ἀποσφαλείσας τῆς ἐντολῆς,; φράσας du τὴν ἀνομίαν τοὺς : χιτεῶμας «ὐ ταῖς UOTE ρον» τοὺς δερματίνους ὀεδωχέναι τὸ" θεών, ἵνα δίκην νεκοωφοροῖσαι πίράσχωσι → φράσας διὰ τὴν ἀνομίαν τοὺς χιτῶνας αὐταῖς ὕστερον τοὺς δερματίνους δεδωκέναι τὸν θεόν, ἵνα δίκην νεκροφοροῦσαι παράσχωσι; μὴ δύνασθαι za) ἑαυτὴν τὴν φυχὴν → μὴ δύνασθαι καθ᾽ ἑαυτὴν τὴν ψυχὴν; ὕλως → ὅλως; παραὐείσερ πρὸ τοῦ σώματος τὴν ΜῈ χη». → παραδείσῳ πρὸ τοῦ σώματος τὴν ψυχὴν,; ἀναλγὴς ἢν. ἡμαρτηκέναι" παραβάσῃ γὰρ τη» ἐντολήν, κεκρατυμμένης ηδη διὰ τὴν πρὺς τὸν ὁψιν πειθ τῆς ἁμαυτίας → ἀναλγὴς ἦν, ἡμαρτηκέναι· παραβάσῃ γὰρ τὴν ἐντολήν, κεκρατυμμένης ἤδη διὰ τὴν πρὸς τὸν ὄφιν πειθὼ τῆς ἁμαρτίας; ὥστε ἡ τὸ πρότερον ) τὸ ὕστερον → ὥστε ἢ τὸ πρότερον ἢ τὸ ὕστερον; δεομάτινοι → δερμάτινοι; ἀἄνθοώπος → ἄνθρωπος; 7) οὐδέπω → ἢ οὐδέπω; ATA. Δᾶᾳανθάνω, ἔφη. καὶ οὐχέτι → ΑΓΛ. Μανθάνω, ἔφη, καὶ οὐκέτι; ἀλλὰ οι ἔλαθον → ἀλλὰ ἔλαθον; (δεδωχότι τοὺὁερματίνους χιτῶνας εἰναι τὰ σώματι → δεδωκότι τοὺς δερματίνους χιτῶνας εἶναι τὰ σώματα; εἰς τὸ OU τὴν φυχὴν → εἰς τὸ σῶμα τὴν ψυχὴν; χαταὑχευῆς αὐτῶν ἡ παρώρασις → κατασκευῆς αὐτῶν ἡ παράβασις; κατασχευάζονται → κατασκευάζονται; dic τοῦτο ἰτὴν σάρχε)]) → διὰ τοῦτο; τῇ φυχῇ τοῦ ἁμαρτῆσαι → τῇ ψυχῇ τοῦ ἁμαρτῆσαι; κιὼὶὰ πρὸ → καὶ πρὸ; ἀνάγχη μοι διὰ ταῦτα μήτε ἐμαυτοῦ μήτε ἄλλου ἀποὁέχεσθαι λέγοντος, τοὺς θερματίνους → ἀνάγκη μοι διὰ ταῦτα μήτε ἐμαυτοῦ μήτε ἄλλου ἀποδέχεσθαι λέγοντος, τοὺς δερματίνους.

Topics: Eschatology

Cite (SBL): Methodius, Res. 1.29 (Bonwetsch GCS 27:258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/methodius-de-resurrectione/1-25/#p-1-29). (abbreviation not yet checked)

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1.30Bonwetsch GCS 27:261

ΜΕΘ. Τί δέ; οὐχὶ κἀκεῖνο, ἔφην, ὦ Αγλαοφῶν, δοκεῖ σοι μὴ ὀρθῶς ἔχειν; ΑΓΛ. Τὸ ποῖον; ΜΕΘ. To δὴ λέγειν, ἢν δὲ ἐγώ, δεσμὸν καὶ πέδας τὸ σῶμα μεμηχανῆσθαι κατὰ τῆς ψυχῆς. καὶ ὅτε καὶ ὁ προφήτης »δεσμίους γῆς« ἔφη ἡμᾶς διὰ τοῦτο, καὶ ὁ Δαυὶδ »πεπεδημένους«. ΑΓΛ. Καὶ ὅς, Οὐχ ἔχω σοι προχείρως ἀποκρίνασθαι, ἔφη· ἀλλ᾽ ἐν τί ἄλλῳ οὐ διαλέγει; ΜΕΘ. Καὶ ἐγὼ (ᾐσθόμην γὰρ ἐρυθριᾶν αὐτόν. φεύγοντα ἐλεγχθῆναι τὸν λόγον) Οἴει γάρ μὲ κατὰ φθόνον ἐπιχειρεῖν σε ἐλέγξαι. ἔφην, καὶ μὴ τὸ προκείμενον καταφανὲς φιλονεικεῖν ποιῆσαι; ἀλλ᾽. ὦ ἀγαθέ. μὴ ἀποκάμῃς ἀνερωτώμενος. ὁρᾷς γὰρ ὡς οὐ περὶ μικρῶν ἡμῖν εἰσιν οἱ λόγοι, ἀλλ᾽ ὅντινα χρὴ τρόπον πεπιστευκέναι· καὶ γὰρ οὐδὲν οἶμαι τοσοῦτον κακὸν ἀνθρώπῳ γενέσθαι. ὅσον ὁπόταν ψευδῆ περὶ τῶν ἀναγκαίων δοξάζοι. ἴθι οὖν προθύμως πρὸς τὰ ἐρωτώμενα ἀποσάφει. καὶ ἐάν τί σοι λέγειν ἀληθὲς μὴ δοκῶ, μᾶλλον τῆς ἀληθείας φροντίσας ἢ ἐμοῦ ἔλεγξον. μεῖζον γὰρ ἀγαθὸν τὸ ἐλεγχθῆναι τοῦ ἐλέγξαι νομίζω, ὅσῳ μεῖζόν ἐστι τὸ αὐτὸν ἀπαλλαγῆναι κακοῦ τοῦ ἄλλον ἀπαλλάξαι. φέρε οὖν παρ᾿ ἀλλήλους παραβάλλοντες τοὺς λόγους σκεπτώμεθα εἴ τι διοίσουσιν ἀλλήλων. καὶ γὰρ τυγχάνει περὶ ὧν ἀμφισβητοῦμεν οὐ πάνυ σμικρὰ ὄντα, ἀλλὰ περὶ ὧν εἰδέναι τε κάλλιστον, μὴ εἰδέναι τε αἴσχιστον. οὐκοῦν σὺ μὲν. οὐ νομίζεις ἀναβιῶναι τὸ σῶμα, νομίζω δὲ ἐγώ. ἌΓΛ. Πάνυ μὲν οὖν, ἔφη, καὶ δι᾿ ἃ εἴρηκα. ΜΕΘ. Καὶ σὺ δέ, ἡν δὲ ἐγώ. δεσμὸν αὐτὸ καὶ φυλακὴν καὶ σῆμα καὶ ἄχθος καὶ πέδας εἶναι ἔφης, ἐγὼ δὲ οὐ φημί. ΑΓΛ. Ἀληθῆ, ἔφη, μοι λέγεις. ΜΕΘ. Καὶ μὴν καὶ ἀκολασίας καὶ πλάνης καὶ λύπης καὶ θυμοῦ καὶ συλλήβδην τῶν ἄλλων ἁπάντων εἶναι παραίτιον αὐτὸ κακῶν ἔφης, ἃ ἐμποδίζουσιν ἡμῶν τὴν πρὸς τὸ κάλλιον ὁρμὴν τῆς ψυχῆς, μὴ ἐῶντα τῶν ὄντως ὄντων εἰς κατάληψιν ἡμᾶς καὶ γνῶσιν παρελθεῖν. κἂν γὰρ ἐπιχειρήσωμεν θηρεῦσαί τι τῶν ὄντων, ἀεὶ παρεμπίπτων ζόφος ζοφοῖ τὸν λογισμόν, μὴ ἐπιτρέπων ἡμᾶς ἐπισκοπῆσαι τὸ ἀληθὲς τρανῶς. ἀπάτης μὲν γὰρ ἡ διὰ τῶν ὤτων ἡμῶν πεπλήρωται αἴσθησις, ὡς ἔφης, ἀπάτης δὲ καὶ ἡ διὰ τῆς ὄψεως, ἀπάτης δὲ καὶ ἡ διὰ τῶν ἄλλων αἰσθήσεων. ΑΓΛ. Ὁρᾷς, ἔφη, ὦ Εὐβούλιε, ὡς ἐγὼ ἕτοιμός εἰμί σε ἐπαινεῖν. ὁπόταν ὀρθῶς διασαφῇς τοὺς λόγους;

METh. Ti de? ouchi kakeino, ephēn, ō Aglaophōn, dokei soi mē orthōs echein? AGL. To poion? METh. To dē legein, ēn de egō, desmon kai pedas to sōma memēchanēsthai kata tēs psychēs. kai hote kai ho prophētēs »desmious gēs« ephē hēmas dia touto, kai ho Dauid »pepedēmenous«. AGL. Kai hos, Ouch echō soi procheirōs apokrinasthai, ephē; all᾽ en ti allǭ ou dialegei? METh. Kai egō (ę̄sthomēn gar erythrian auton. pheugonta elenchthēnai ton logon) Oiei gar me kata phthonon epicheirein se elenxai. ephēn, kai mē to prokeimenon kataphanes philoneikein poiēsai? all᾽. ō agathe. mē apokamę̄s anerōtōmenos. horąs gar hōs ou peri mikrōn hēmin eisin hoi logoi, all᾽ hontina chrē tropon pepisteukenai; kai gar ouden oimai tosouton kakon anthrōpǭ genesthai. hoson hopotan pseudē peri tōn anankaiōn doxazoi. ithi oun prothymōs pros ta erōtōmena aposaphei. kai ean ti soi legein alēthes mē dokō, mallon tēs alētheias phrontisas ē emou elenxon. meizon gar agathon to elenchthēnai tou elenxai nomizō, hosǭ meizon esti to auton apallagēnai kakou tou allon apallaxai. phere oun par᾿ allēlous paraballontes tous logous skeptōmetha ei ti dioisousin allēlōn. kai gar tynchanei peri hōn amphisbētoumen ou pany smikra onta, alla peri hōn eidenai te kalliston, mē eidenai te aischiston. oukoun sy men. ou nomizeis anabiōnai to sōma, nomizō de egō. AGL. Pany men oun, ephē, kai di᾿ ha eirēka. METh. Kai sy de, hēn de egō. desmon auto kai phylakēn kai sēma kai achthos kai pedas einai ephēs, egō de ou phēmi. AGL. Alēthē, ephē, moi legeis. METh. Kai mēn kai akolasias kai planēs kai lypēs kai thymou kai syllēbdēn tōn allōn hapantōn einai paraition auto kakōn ephēs, ha empodizousin hēmōn tēn pros to kallion hormēn tēs psychēs, mē eōnta tōn ontōs ontōn eis katalēpsin hēmas kai gnōsin parelthein. kan gar epicheirēsōmen thēreusai ti tōn ontōn, aei parempiptōn zophos zophoi ton logismon, mē epitrepōn hēmas episkopēsai to alēthes tranōs. apatēs men gar hē dia tōn ōtōn hēmōn peplērōtai aisthēsis, hōs ephēs, apatēs de kai hē dia tēs opseōs, apatēs de kai hē dia tōn allōn aisthēseōn. AGL. Horąs, ephē, ō Euboulie, hōs egō hetoimos eimi se epainein. hopotan orthōs diasaphę̄s tous logous?

Methodius: "What then? Does not this too seem to you to be wrong, Aglaophon?" I said.

Aglaophon: "Which?"

Methodius: "To say," said I, "that the body was contrived as a fetter and shackles against the soul, and that this is why the prophet called us 'prisoners of the earth,' and David 'the shackled.'"

Aglaophon: And he said, "I cannot answer you offhand. Why not argue with someone else?"

Methodius: And I, noticing that he blushed and was trying to avoid having his argument refuted, said: "Do you think that I am trying to refute you out of envy, and not out of eagerness to make the matter before us plain? My good friend, do not tire of being questioned. You see that our discussion is not about small things, but about how one must believe; and I think that no evil so great can befall a man as holding false opinions about the necessary things. Come then, answer readily what you are asked; and if I seem to you to say anything untrue, care more for the truth than for me, and refute me. For I think that being refuted is a greater good than refuting, inasmuch as it is greater to be freed from evil oneself than to free another. Come then, let us set the arguments side by side and consider whether they differ from one another. For the things we dispute about happen to be not at all small, but things which it is finest to know and shameful not to know. You, then, do not believe that the body comes back to life, but I do."

Aglaophon: "Quite so," he said, "for the reasons I gave."

Methodius: "And you," said I, "said that it is a fetter and a prison and a tomb and a burden and shackles; but I do not say so."

Aglaophon: "You state my view truly," he said.

Methodius: "And moreover you said that it is the cause of licentiousness and error and grief and anger and, in short, of all the other evils, which hinder the impulse of our soul toward what is better, not allowing us to come to the apprehension and knowledge of the things that truly are. For even if we try to hunt down something of what is, a darkness always falls in and darkens our reasoning, not permitting us to examine the truth clearly. For perception through our ears is full of deception, as you said; full of deception, too, is perception through sight, and full of deception that through the other senses."

Aglaophon: "Do you see, Eubulius," he said, "that I am ready to praise you whenever you set out the arguments correctly?"

Lam 3:34 (allusion, medium confidence) · Ps 146:7 (145:7 LXX) (allusion, low confidence)

Notes and citation

Summary: The narrator presses Aglaophon to defend his claim that the body is a fetter and prison of the soul, restating his charges against the body before refuting them.

'Prisoners of the earth' (Lam 3:34) and 'the shackled' (Ps 146:7, LXX 145:7) take up Aglaophon's texts in 1.4. 'Being refuted is a greater good than refuting' is from Plato, Gorg. 458a; the list 'fetter, prison, tomb' recalls Plato (Phaed. 82e; Crat. 400c). The OCR has many slips; the clearest are corrected.

Notes on the original text

Digital text corrected (OCR misreadings; OCR: 7 for γ; OCR: Latin letters; OCR: Latin letters in the speaker heading; OCR: accents and stray mark; OCR: garbled word; OCR: garbled words; OCR: iota subscript; OCR: split words and misreadings; OCR: stray letter; OCR: stray mark; OCR: θ for β; OCR: π for ψ; OCR: ὁ for δ): ΜΈΘ. Ti δέ; → ΜΕΘ. Τί δέ;; ’ATA. Τὸ ποῖον; → ΑΓΛ. Τὸ ποῖον;; τῆς πυχῆς → τῆς ψυχῆς; νὐτομίσες γῆςε → »δεσμίους γῆς«; »πεπεδημένουςε. 11. zei ὅς, → »πεπεδημένους«. ΑΓΛ. Καὶ ὅς,; ἀποκοίνασθαι. ἔφη. ἀλλεν τί → ἀποκρίνασθαι, ἔφη· ἀλλ᾽ ἐν τί; ME. καὶ ἐγὼ (ἰσθόμην → ΜΕΘ. Καὶ ἐγὼ (ᾐσθόμην; ἐλε7χθῆναι → ἐλεγχθῆναι; φρθόνον → φθόνον; Kal μὴ τὸ προκείμενον → καὶ μὴ τὸ προκείμενον; ὁρῷς γὰρ ὡς οὐ περὶ μικυῶν → ὁρᾷς γὰρ ὡς οὐ περὶ μικρῶν; ἀλλ᾽ OPTIK χρὴ τρόπον πεπιστευχέναι καὶ γίω οὐδὲν οἰμώε τοσοῦτον χαχὺν → ἀλλ᾽ ὅντινα χρὴ τρόπον πεπιστευκέναι· καὶ γὰρ οὐδὲν οἶμαι τοσοῦτον κακὸν; 060V ἀπὼ τῶν ἀναγκαίων, ὁπόταν φευδῆ περὶ αὐτῶν ὁὀοξάζοι. ἴθε → ὅσον ὁπόταν ψευδῆ περὶ τῶν ἀναγκαίων δοξάζοι. ἴθι; ὁοκῶ → δοκῶ; ἀγαθὸὼν → ἀγαθὸν; νομίζω. 000 μεῖζόν ἐστε → νομίζω, ὅσῳ μεῖζόν ἐστι; παρ᾿ ἀλλ ἥλους παριβάλλοντες τοὺς λόγους σχεπτώμεθα εἴ τι διοίσουσιν ἀλλ ἥλων → παρ᾿ ἀλλήλους παραβάλλοντες τοὺς λόγους σκεπτώμεθα εἴ τι διοίσουσιν ἀλλήλων; ἀμᾳισβητοῦ! μεν οὐ πάνυ σμικρὰ ὀντα. ἀλλὰ περὶ Op εἰδέναι τε κάλλιον. μὴ εἰδέναι TE αἰσχρόν → ἀμφισβητοῦμεν οὐ πάνυ σμικρὰ ὄντα, ἀλλὰ περὶ ὧν εἰδέναι τε κάλλιστον, μὴ εἰδέναι τε αἴσχιστον; ἀναθιῶναι → ἀναβιῶναι; ΜΉΘ. Καὶ σὺ de, → ΜΕΘ. Καὶ σὺ δέ,; = ΓΛ. ᾿Αληθῆ. → ΑΓΛ. Ἀληθῆ,; σαραίτιον αὐτὸ καχῶν ἔφης, ὥ ἐμποδίξουσιν → παραίτιον αὐτὸ κακῶν ἔφης, ἃ ἐμποδίζουσιν; ὀντῶς- ὀντῶν → ὄντως ὄντων; ὄντῶν, ἀεὶ παρεμπίπτων ζύφωος ζοφοῖ → ὄντων, ἀεὶ παρεμπίπτων ζόφος ζοφοῖ; ἐπισχοσῆσαι τὸ ἀληθὲς τρινῶς → ἐπισκοπῆσαι τὸ ἀληθὲς τρανῶς; ἡ διὰ τῶν των ἡμῶν πεπλήθώται σκένες, → ἡ διὰ τῶν ὤτων ἡμῶν πεπλήρωται αἴσθησις,; ἀπάτης di καὶ ἡ διὰ τῆς ὄψεώς. ἀπάτης di καὶ → ἀπάτης δὲ καὶ ἡ διὰ τῆς ὄψεως, ἀπάτης δὲ καὶ; 11. ὉὩρῶς, ἔφη, ὦ Πυβούλεε, → ΑΓΛ. Ὁρᾷς, ἔφη, ὦ Εὐβούλιε,; διασαφῆς → διασαφῇς.

Extrabiblical texts: Plato, Gorg. 458a (Plato (works); quotation)

Topics: Eschatology

Cite (SBL): Methodius, Res. 1.30 (Bonwetsch GCS 27:261; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/methodius-de-resurrectione/1-25/#p-1-30). (abbreviation not yet checked)

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1.31Bonwetsch GCS 27:264

ΜΕΘ. Ἆρ᾽ οὖν, ἵνα δή μὲ καὶ μᾶλλον ἐπαινέσῃς" εἰ δεσμὸς τὸ σῶμα καθ᾽ ὑμᾶς δοκεῖ, οὐ δύναται κακίας ὑπαίτιον εἶναι νομίζεσθαι τῇ ψυχῇ καὶ ἀδικίας ἔτι, ἀλλὰ σωφροσύνης ἀντιστρόφως καὶ παιδείας; ὧδε δὲ σκόπει· οὕτω γὰρ ἂν μᾶλλον ἀκολουθήσειας᾽ ποῖ ἄγομεν τοὺς τὰ σώματα κάμνοντας; οὐ παρὰ τοὺς ἰατρούς; ΑΓΛ. Δῆλον, ἔφη. MEO. Ποῖ δὲ τοὺς ἁμαρτάνοντας; οὐ παρὰ τοὺς δικαστάς; ΑΓΛ. ᾿Ανάγκη. ΜΕΘ. Οὐκοῦν δίκην ὧν ἔδρασαν δώσοντας, ἔφην, δικαίως; ΑΓΛ. Ναί. ΜΕΘ. Ὁ δὲ δίκαιον πᾶν καλόν; ATA. ὡμολόγει. ΜΕΘ. Ὁ δὲ δικαίως κρίνων καλῶς ποιεῖ, δικαίως γὰρ κρίνει; ATA. συνέφη. ΜΕΘ. Τὸ δὲ καλὸν ὠφέλιμον; ΑΓΛ. Φαίνεται. ΜΕΘ. Ὠφελοῦνται ἄρα οἱ κρινόμενοι· ἀναιρεῖται γὰρ αὐτῶν ταῖς βασάνοις ἡ πονηρία κωλυομένη, καθάπερ καὶ πρὸς τῶν ἰατρῶν τομαῖς καὶ φαρμάκοις αἱ νόσοι. τὸ γὰρ ἀδικοῦντα διδόναι δίκην ἐπανορθοῦσθαι τὴν ψυχήν ἐστιν, τὴν μεγάλην νόσον ἀδικίαν ἀποβάλλοντα. ΑΓΛ. ὡμολόγει. ΜΕΘ. Τί δέ; οὐ κατὰ ἀναλογίαν τῶν ἁμαρτηθέντων τὰς κολάσεις τοῖς κολαζομένοις δικαίως προσφέρεσθαι φῄς, καθάπερ καὶ τοῖς τετρωμένοις κατὰ ἀναλογίαν τῶν τραυμάτων τὰς χειρουργίας; ΑΓΛ. ἐπένευσεν. ΜΕΘ. Οὐκοῦν ὁ μὲν θανάτου δράσας ἄξια τιμᾶται θανάτῳ τὴν δίκην, ὁ δὲ πληγῶν πληγαῖς, ὁ δὲ δεσμῶν δεσμοῖς; ΑΓΛ. ὡμολόγει. ΜΕΘ. Ζημιοῦται δὲ ὁ ὀφλήσας, ἔφην, δεσμοῖς ἢ πληγαῖς ἢ ἄλλῃ τινὶ τοιαύτῃ τιμωρίᾳ, ὅπως παύσηται μεταγνοὺς τοῦ ἀδικεῖν, ξύλον καθάπερ διεστραμμένον βασάνοις εὐθυνόμενος; ΑΓΛ. Ἀληθέστατα, ἔφη, λέγεις. ΜΕΘ. Τιμωρεῖται δὲ αὐτὸν οὐ τοῦ παρεληλυθότος ἐγκλήματος ἕνεκα ὁ δικαστής, ἀλλὰ τοῦ μέλλοντος, ὅπως μὴ καὶ αὖθις ποιήσῃ τοῦτο. ΓΛ. Δῆλον, ἔφη. ΜΕΘ. Ὁ γὰρ δεσμὸς αὐτῷ δῆλον ὡς τὴν πρὸς τὸ ἀδικεῖν ὁρμὴν ἀναιρεῖ, μὴ ἐπιτρέπων ποιεῖν ἃ θέλει. ΑΓΛ. Ἀληθές. MEO. Οὐκοῦν εἴργεται τοῦ ἁμαρτάνειν, τῶν δεσμῶν μὴ ἐώντων ἐλευθεριάζοντα χρῆσθαι ταῖς ἡδοναῖς, ἀλλὰ συστελλόντων καὶ τὸ δίκαιον διδασκόντων τιμᾶν, ἔστ᾽ ἂν αὐτὸς μάθῃ νουθετούμενος σωφρονεῖν; ΑΓΔ. Φαίνεται, ἔφη. ΜΕΘ. Οὐδὲ τοίνυν παραίτιος ὃ δεσμὸς γίγνεται τοῦ πλημμελεῖν. ΑΓΛ. Ἔοικεν. ΜΕΘ. Σωφρονίζει γὰρ καὶ ποιεῖ δικαιοτέρους, ἀλεξιφάρμακον ὢν ψυχῆς, αὐστηρὸν μὲν καὶ δηκτικόν, ἀλλ᾽ ἰατικόν. ΑΓΛ. Δῆλον, ἔφη. ΜΕΘ. Τί γάρ; φέρε γὰρ ἐξετάζωμεν πάλιν τὰ ἔμπροσθεν. οὐ δεσμὸν τὸ σῶμα διὰ τὴν παράβασιν δέδωκας εἶναι τῆς ψυχῆς; ΑΓΛ. Καὶ δίδωμι, ἔφη. MEO. ἉἉμαρτάνειν δὲ τὴν ψυχὴν μετὰ σώματος, εἴπερ τὸ μοιχᾶσθαι, φονεύειν τε καὶ ἀσεβεῖν ἁμαρτία σοι δοκεῖ, ἃ μετὰ τοῦ σώματος ἡ ψυχὴ ποιεῖ; ΑΓΛ. ἐπένευσεν. ΜΕΘ. ᾿᾿ΙΙλλὰ τὸν δεσμώτην ὡμολογήσαμεν μὴ δύνασθαι ἀδικεῖν; ΑΓΛ. Ὡμολογήσαμεν, ἔφη. ΜΕΘ. Κωλύεσθαι δὲ ἀλγυνόμενον ὑπὸ τῶν δεσμῶν; ΑΓΛ. Ναί. ΜΕΘ. Δεσμὸς δὲ ἡ σὰρξ τῆς ψυχῆς; ΑΓΛ. ἐπένευσεν. ΜΕΘ. ᾿Ιλλὰ ἁμαρτάνομεν ὀντες ἐν σαρκί. ὁμοδοξούσης ἡμῖν εἰς τοῦτο τῆς σαρκός; ΑΓΛ. Ἁμαρτάνομεν, ἔφη. ΜΕΘ. Ὁ δὲ πεπεδημένος οὐ δύναται ἁμαρτάνειν; ΑΓΛ. καὶ ἐνταῦθα ἐπένευσεν. ΜΕΘ. Εἴργεται γάρ; ΑΓΛ. Ναί. ΜΕΘ. Μὴ ἐώμενος ὑπὸ τοῦ δεσμοῦ; ΑΓΛ. Δῆλον. ΜΕΘ. ᾿Ιλλὰ τὸ μὲν σῶμα πρὸς τὸ ἁμαρτῆσαι συνεργόν; ΜΕΘ. Εἴργει δὲ ὁ δεσμός; ΑΓΛ. συνέφη. ΜΕΘ. Οὐκ ἄρα τὸ σῶμα δεσμός, οὔτε κατὰ σὲ οὔτε κατὰ ἄλλον, ἔφην. ὦ ᾿γλαοφῶν, ἀλλὰ πρὸς ἑκάτερον τῇ ψυχῇ συνεργόν, εἴτε πρὸς τὸ ἀγαθὸν εἴτε πρὸς τὸ κακόν. ΑΓΛ. συνεχώρει. ΜΕΘ. Οὐκοῦν οὕτω δὴ τούτων ἐχόντων ἀπολόγησαι, ὦ Ἀγλαοφῶν. πρὸς ἃ πρῶτον ὑπέθου. ἔφης γὰρ δεσμὸν καὶ εἱρκτὴν καὶ πέδας τὸ σῶμα τῆς ψυχῆς ἐν τοῖς ἔμπροσθεν. καὶ ὁρᾷς ὡς οὐ συνᾴδουσι τούτοις ἃ ἔφης; πῶς γὰρ συνάδοιεν, εἴπερ γε ἀνάγκη, ὦ ἄριστε, δεσμὸν μὲν τὴν σάρκα νομίζεσθαι, τὴν δὲ ψυχὴν συνεργῷ πρὸς ἀδικίαν χρῆσθαι καὶ συμπράκτορι τῷ δεσμῷ. ὅπερ ἀδύνατον: εἰ γὰρ διὰ τὴν ἁμαρτίαν βασανιστήριον ἐδόθη. πρὸς τὸ ἀλγυνθεῖσαν εἰς τὸ τιμῶν τὸν θεὸν παιδευθῆναι τὴν ψυχήν, πῶς συνεργεῖ καὶ συναγωνίζεται τὸ σῶμα αὐτῇ πρὸς τὸ ἀδικεῖν; δεσμοὶ γὰρ καὶ φυλακαὶ καὶ πέδαι καὶ συλλήβδην αἱ τοιαῦται πᾶσαι πρὸς ἐπανόρθωσιν τιμωροὶ μηχαναὶ κωλυτικαὶ τοῦ ἀδικεῖν καὶ ἁμαρτάνειν τοῖς κολαζομένοις γίγνονται. οὐ γὰρ ὅπως ὁ ἀδικήσας ἀδικήσῃ πλέον συνεργὸς αὐτῷ πρὸς τὸ ἀδικεῖν ὁ δεσμὸς δίδοται, ἀλλ᾽ ὅπως λήξῃ τοῦ ἀδικεῖν, βασανιζόμενος διὰ τῶν δεσμῶν" καὶ γὰρ οἱ δικασταὶ ταύτῃ πεδοῦσι τοὺς φαύλους. κωλύονται γάρ, κἂν μὴ βούλωνται. κακοποιεῖν ὑπὸ τῶν δεσμῶν. ἐλευθεριαζόντων δὲ τὸ κακουργεῖν ἐστιν καὶ ζώντων ἀφυλάκτως, ἀλλ᾽ οὐ πεπεδημένων. ὁ δὲ ἄνθρωπος πρῶτον μὲν ἐφόνευσε, κατὰ τὸν Κάϊν, ηὐξήθη πρὸς ἀπιστίαν, εἰδώλοις προσέσχεν. ἀπεστάτησε θεοῦ. καὶ πῶς αὐτῷ δεσμὸς τὸ σῶμα ἐδόθη; ἢ πῶς ὁ θεὸς μετὰ τὸ πρὸ σώματος ἀνομῆσαι τὸν ἄνθρωπον συνεργὸν πρὸς ἀδικίαν αὐτῷ μείζονα τὸ σῶμα ἔδωκεν; πῶς δὲ καὶ μετὰ τὴν κατασκευὴν τοῦ δεσμοῦ τό »ἰδού, πρὸ προσώπου σου« λέγεται »τέθεικα τὴν ζωὴν καὶ τὸν θάνατον, ἔκλεξαι τὴν ζωήν, τὸ ἀγαθὸν καὶ τὸ πονηρόν. ἔκλεξαι τὸ ἀγαθόν«, καί »ἐὰν θέλητε καὶ εἰσακούσητέ μου«· ταῦτα γὰρ ὡς αὐτεξουσιάζοντι., καὶ οὐχ ὡς ὑπὸ δεσμὰ καὶ ἀνάγκην ἀγομένῳ ἐρρήθη. ὥστε ἐκ παντὸς συνίστασθαι μήτε πέδας ἢ φυλακὴν ἢ δεσμοὺς δεῖν νομίζειν τὸ σῶμα μήτε »δεσμώτιδας γῆς« διὰ ταῦτα τὰς ψυχάς. »χοϊκαῖς« κατακρίνοντος αὐτὰς τοῦ θεοῦ δεθῆναι »πέδαις«. πῶς γάρ. ὁπότε μὴ δύναται ἀποδειχθῆναι τοῦτο; ἄτοπον δὲ κἀκεῖνο προφανῶς τὸ οἴεσθαι τὸ σῶμα ἐν τῇ κατὰ τοὺς αἰῶνες διαγωγῇ μὴ συνέσεσθαι τῇ ψυχῇ διὰ τὸ δεσμὸν αὐτὸ καὶ πέδας εἶναι. ἵνα μὴ αἰώνιοι γενώμεθα κατάκριτοι δεσμῶται κατ᾽ αὐτοὺς φθορᾶς, ἐν τῇ βασιλείᾳ τοῦ φωτὸς ἐσόμενοι. λελυμένου γὰρ ἱκανῶς καὶ ἐξελεγχθέντος τοῦ λόγου. ἐν ᾧ δεσμὸν τῆς ψυχῆς ὠὡρίσαντο εἶναι τὴν σάρκα, λέλυται καὶ τὸ ἵνα μὴ δεσμῶται, ἐὰν αὐτὴν ἐν τῇ βασιλείᾳ τοῦ φωτὸς ἀπολαμβάνωμεν, ἐσόμεθα, διὰ τοῦτο οὐχ ἀναστήσεται. Ποταπὸν γὰρ λοιπὸν εἰς πειθὼ τοῖς δυσχεραίνουσιν ἕτερον ἀλήθευμα χρὴ δεικνύναι, τῶν εἰρημένων ἐναργέστερον. οὗ ἀνέξονται; ἀλλὰ ταύτην μὲν αὐτῶν τὴν φιλονεικίαν καὶ ἐκ τούτων ἄν τις καὶ ἐξ ἑτέρων ἐλέγχοι πλειόνων. ἀπεδείξαμεν γάρ καὶ ἀποδείξομεν ἐν τοῖς ἑξῆς προβαίνοντος τοῦ λόγου φύσεως ἀληθεύμασι καὶ οὐχ εἰκασίαις μήτε τὸν Ἱερεμίαν »δεσμίους« ἡμᾶς »γῆς« διὰ τὴν πρὸς τὸ σῶμα κοινωνίαν εἰρηκέναι μήτε τὸν Δαυὶδ κατὰ τοῦτο »πεπεδημένους«. ἄξιον γὰρ καὶ ταῦτα προσφέρειν ἐν οἷς μάλιστα φαίνωνται διαπίπτοντες. περὶ μὲν οὖν τῶν »δερματίνων χιτώνων«, καὶ ὅτι πρὸ τῆς κατασκευῆς αὐτῶν οἱ πρωτόπλαστοι διῆγον μετὰ σώματος, ἀθανασίας ἀπολαύοντες, ἔτι τε καὶ ὡς οὐ δύναται τὸ σῶμα δεσμὸς καὶ εἱρκτὴ νομίζεσθαι, τὰ προσήκοντα εἰπών, ὦ ἄνδρες δικασταί (δικαστὰς γὰρ ὑμᾶς τῶν λόγων {τῶν προκειμένων), ὦ κράτιστε Θεόφιλε, καλῶ), τρέψομαι λοιπὸν ἐπὶ τὰ ἀκόλουθα, καθάπερ ὑπεσχόμην, [τῶν προκειμένων] ἵν᾿ εὐκρινέστερον ἴδωμεν ὃ βουλόμεθα.

METh. Ar᾽ oun, hina dē me kai mallon epainesę̄s" ei desmos to sōma kath᾽ hymas dokei, ou dynatai kakias hypaition einai nomizesthai tę̄ psychę̄ kai adikias eti, alla sōphrosynēs antistrophōs kai paideias? hōde de skopei; houtō gar an mallon akolouthēseias᾽ poi agomen tous ta sōmata kamnontas? ou para tous iatrous? AGL. Dēlon, ephē. MEO. Poi de tous hamartanontas? ou para tous dikastas? AGL. ᾿Anankē. METh. Oukoun dikēn hōn edrasan dōsontas, ephēn, dikaiōs? AGL. Nai. METh. Ho de dikaion pan kalon? ATA. hōmologei. METh. Ho de dikaiōs krinōn kalōs poiei, dikaiōs gar krinei? ATA. synephē. METh. To de kalon ōphelimon? AGL. Phainetai. METh. Ōphelountai ara hoi krinomenoi; anaireitai gar autōn tais basanois hē ponēria kōlyomenē, kathaper kai pros tōn iatrōn tomais kai pharmakois hai nosoi. to gar adikounta didonai dikēn epanorthousthai tēn psychēn estin, tēn megalēn noson adikian apoballonta. AGL. hōmologei. METh. Ti de? ou kata analogian tōn hamartēthentōn tas kolaseis tois kolazomenois dikaiōs prospheresthai phę̄s, kathaper kai tois tetrōmenois kata analogian tōn traumatōn tas cheirourgias? AGL. epeneusen. METh. Oukoun ho men thanatou drasas axia timatai thanatǭ tēn dikēn, ho de plēgōn plēgais, ho de desmōn desmois? AGL. hōmologei. METh. Zēmioutai de ho ophlēsas, ephēn, desmois ē plēgais ē allę̄ tini toiautę̄ timōrią, hopōs pausētai metagnous tou adikein, xylon kathaper diestrammenon basanois euthynomenos? AGL. Alēthestata, ephē, legeis. METh. Timōreitai de auton ou tou parelēlythotos enklēmatos heneka ho dikastēs, alla tou mellontos, hopōs mē kai authis poiēsę̄ touto. GL. Dēlon, ephē. METh. Ho gar desmos autǭ dēlon hōs tēn pros to adikein hormēn anairei, mē epitrepōn poiein ha thelei. AGL. Alēthes. MEO. Oukoun eirgetai tou hamartanein, tōn desmōn mē eōntōn eleutheriazonta chrēsthai tais hēdonais, alla systellontōn kai to dikaion didaskontōn timan, est᾽ an autos mathę̄ nouthetoumenos sōphronein? AGD. Phainetai, ephē. METh. Oude toinyn paraitios ho desmos gignetai tou plēmmelein. AGL. Eoiken. METh. Sōphronizei gar kai poiei dikaioterous, alexipharmakon ōn psychēs, austēron men kai dēktikon, all᾽ iatikon. AGL. Dēlon, ephē. METh. Ti gar? phere gar exetazōmen palin ta emprosthen. ou desmon to sōma dia tēn parabasin dedōkas einai tēs psychēs? AGL. Kai didōmi, ephē. MEO. HaAmartanein de tēn psychēn meta sōmatos, eiper to moichasthai, phoneuein te kai asebein hamartia soi dokei, ha meta tou sōmatos hē psychē poiei? AGL. epeneusen. METh. ᾿᾿IIlla ton desmōtēn hōmologēsamen mē dynasthai adikein? AGL. Hōmologēsamen, ephē. METh. Kōlyesthai de algynomenon hypo tōn desmōn? AGL. Nai. METh. Desmos de hē sarx tēs psychēs? AGL. epeneusen. METh. ᾿Illa hamartanomen ontes en sarki. homodoxousēs hēmin eis touto tēs sarkos? AGL. Hamartanomen, ephē. METh. Ho de pepedēmenos ou dynatai hamartanein? AGL. kai entautha epeneusen. METh. Eirgetai gar? AGL. Nai. METh. Mē eōmenos hypo tou desmou? AGL. Dēlon. METh. ᾿Illa to men sōma pros to hamartēsai synergon? METh. Eirgei de ho desmos? AGL. synephē. METh. Ouk ara to sōma desmos, oute kata se oute kata allon, ephēn. ō ᾿glaophōn, alla pros hekateron tę̄ psychę̄ synergon, eite pros to agathon eite pros to kakon. AGL. synechōrei. METh. Oukoun houtō dē toutōn echontōn apologēsai, ō Aglaophōn. pros ha prōton hypethou. ephēs gar desmon kai heirktēn kai pedas to sōma tēs psychēs en tois emprosthen. kai horąs hōs ou synądousi toutois ha ephēs? pōs gar synadoien, eiper ge anankē, ō ariste, desmon men tēn sarka nomizesthai, tēn de psychēn synergǭ pros adikian chrēsthai kai sympraktori tǭ desmǭ. hoper adynaton: ei gar dia tēn hamartian basanistērion edothē. pros to algyntheisan eis to timōn ton theon paideuthēnai tēn psychēn, pōs synergei kai synagōnizetai to sōma autę̄ pros to adikein? desmoi gar kai phylakai kai pedai kai syllēbdēn hai toiautai pasai pros epanorthōsin timōroi mēchanai kōlytikai tou adikein kai hamartanein tois kolazomenois gignontai. ou gar hopōs ho adikēsas adikēsę̄ pleon synergos autǭ pros to adikein ho desmos didotai, all᾽ hopōs lēxę̄ tou adikein, basanizomenos dia tōn desmōn" kai gar hoi dikastai tautę̄ pedousi tous phaulous. kōlyontai gar, kan mē boulōntai. kakopoiein hypo tōn desmōn. eleutheriazontōn de to kakourgein estin kai zōntōn aphylaktōs, all᾽ ou pepedēmenōn. ho de anthrōpos prōton men ephoneuse, kata ton Kaïn, ēuxēthē pros apistian, eidōlois proseschen. apestatēse theou. kai pōs autǭ desmos to sōma edothē? ē pōs ho theos meta to pro sōmatos anomēsai ton anthrōpon synergon pros adikian autǭ meizona to sōma edōken? pōs de kai meta tēn kataskeuēn tou desmou to »idou, pro prosōpou sou« legetai »tetheika tēn zōēn kai ton thanaton, eklexai tēn zōēn, to agathon kai to ponēron. eklexai to agathon«, kai »ean thelēte kai eisakousēte mou«; tauta gar hōs autexousiazonti., kai ouch hōs hypo desma kai anankēn agomenǭ errēthē. hōste ek pantos synistasthai mēte pedas ē phylakēn ē desmous dein nomizein to sōma mēte »desmōtidas gēs« dia tauta tas psychas. »choïkais« katakrinontos autas tou theou dethēnai »pedais«. pōs gar. hopote mē dynatai apodeichthēnai touto? atopon de kakeino prophanōs to oiesthai to sōma en tę̄ kata tous aiōnes diagōgę̄ mē synesesthai tę̄ psychę̄ dia to desmon auto kai pedas einai. hina mē aiōnioi genōmetha katakritoi desmōtai kat᾽ autous phthoras, en tę̄ basileią tou phōtos esomenoi. lelymenou gar hikanōs kai exelenchthentos tou logou. en hǭ desmon tēs psychēs hōōrisanto einai tēn sarka, lelytai kai to hina mē desmōtai, ean autēn en tę̄ basileią tou phōtos apolambanōmen, esometha, dia touto ouch anastēsetai. Potapon gar loipon eis peithō tois dyscherainousin heteron alētheuma chrē deiknynai, tōn eirēmenōn enargesteron. hou anexontai? alla tautēn men autōn tēn philoneikian kai ek toutōn an tis kai ex heterōn elenchoi pleionōn. apedeixamen gar kai apodeixomen en tois hexēs probainontos tou logou physeōs alētheumasi kai ouch eikasiais mēte ton Hieremian »desmious« hēmas »gēs« dia tēn pros to sōma koinōnian eirēkenai mēte ton Dauid kata touto »pepedēmenous«. axion gar kai tauta prospherein en hois malista phainōntai diapiptontes. peri men oun tōn »dermatinōn chitōnōn«, kai hoti pro tēs kataskeuēs autōn hoi prōtoplastoi diēgon meta sōmatos, athanasias apolauontes, eti te kai hōs ou dynatai to sōma desmos kai heirktē nomizesthai, ta prosēkonta eipōn, ō andres dikastai (dikastas gar hymas tōn logōn {tōn prokeimenōn), ō kratiste Theophile, kalō), trepsomai loipon epi ta akoloutha, kathaper hypeschomēn, [tōn prokeimenōn] hin᾿ eukrinesteron idōmen ho boulometha.

Methodius: "Then, so that you may praise me still more: if the body is a fetter in your view, can it not be considered the cause of vice and injustice for the soul, but, on the contrary, of self-control and discipline? Consider it this way, for so you may follow better. Where do we take those who are sick in body? Not to the physicians?"

Aglaophon: "Clearly," he said.

Methodius: "And where do we take wrongdoers? Not to the judges?"

Aglaophon: "Necessarily."

Methodius: "So that they may justly pay the penalty for what they did?" I said.

Aglaophon: "Yes."

Methodius: "And everything just is good?"

Aglaophon agreed.

Methodius: "And one who judges justly does well, for he judges justly?"

Aglaophon assented.

Methodius: "And the good is beneficial?"

Aglaophon: "It seems so."

Methodius: "Then those who are judged are benefited; for their wickedness is checked and removed by the punishments, just as diseases are by the surgeons' cutting and medicines. For a wrongdoer to pay the penalty is for his soul to be set right, casting off that great disease, injustice."

Aglaophon agreed.

Methodius: "What then? Do you not say that punishments are justly applied to those who are punished in proportion to their offences, as surgery is applied to the wounded in proportion to their wounds?"

Aglaophon nodded.

Methodius: "So the man who has done what deserves death is punished with death, the one who deserves blows with blows, the one who deserves fetters with fetters?"

Aglaophon agreed.

Methodius: "And the guilty man is penalized," I said, "with fetters or blows or some other such punishment, so that he may repent and cease from wrongdoing, being straightened by punishments like crooked wood?"

Aglaophon: "What you say is most true," he said.

Methodius: "The judge punishes the man not for the sake of the past offence but for the future, so that he may not do it again."

Aglaophon: "Clearly," he said.

Methodius: "For the fetter clearly removes his impulse to do wrong, not permitting him to do what he wishes."

Aglaophon: "True."

Methodius: "Then he is kept from sinning, since the fetters do not allow him to indulge in pleasures freely, but restrain him and teach him to honour justice, until, being admonished, he himself learns to be self-controlled?"

Aglaophon: "It seems so," he said.

Methodius: "Then neither does the fetter become an accomplice of wrongdoing."

Aglaophon: "Apparently not."

Methodius: "For it disciplines men and makes them more just, being a remedy for the soul, harsh and stinging, but healing."

Aglaophon: "Clearly," he said.

Methodius: "What then? Come, let us examine again what came before. Did you not grant that the body is the soul's fetter because of the transgression?"

Aglaophon: "I grant it," he said.

Methodius: "And that the soul sins with the body, if adultery, murder and impiety seem to you sins, which the soul commits with the body?"

Aglaophon nodded.

Methodius: "But we agreed that the prisoner cannot do wrong?"

Aglaophon: "We agreed," he said.

Methodius: "Since he is prevented by the fetters, which cause him pain?"

Aglaophon: "Yes."

Methodius: "And the flesh is the soul's fetter?"

Aglaophon nodded.

Methodius: "But we sin while we are in the flesh, the flesh agreeing with us in this?"

Aglaophon: "We sin," he said.

Methodius: "But one who is shackled cannot sin?"

Aglaophon nodded here too.

Methodius: "For he is restrained?"

Aglaophon: "Yes."

Methodius: "Not being permitted by the fetter?"

Aglaophon: "Clearly."

Methodius: "But the body is a fellow-worker toward sinning? And the fetter prevents it?"

Aglaophon assented.

Methodius: "Then the body is not a fetter, either in your view or in anyone else's, Aglaophon," I said, "but a fellow-worker with the soul toward either, whether toward good or toward evil."

Aglaophon conceded.

[32] Methodius: "Since this is so, then, Aglaophon, make your defence regarding what you first laid down. For you said earlier that the body is the soul's fetter and prison and shackles. Do you see that what you said does not agree with these conclusions? How could they agree, my excellent friend, if one had to consider the flesh a fetter, while the soul used the fetter as its fellow-worker and accomplice in injustice? That is impossible. For if the body was given as an instrument of torture because of sin, so that the soul, being pained, might be trained to honour God, how does the body work with it and fight alongside it in wrongdoing? Fetters and prisons and shackles and, in short, all such punitive devices for correction serve to prevent those who are punished from doing wrong and sinning. The fetter is not given to the wrongdoer as a fellow-worker in wrongdoing so that he may do more wrong, but so that, tormented by the fetters, he may cease from wrongdoing; and that is why judges bind the wicked. For by the fetters they are prevented from doing evil even if they do not wish it. Evil-doing belongs to those who are free and live unguarded, not to those who are shackled. But man first committed murder, as Cain did; he grew in unbelief, turned to idols, and fell away from God. How, then, was the body given to him as a fetter? Or how did God, after man had transgressed before having a body, give him the body as a still greater fellow-worker in injustice? And how, after the fetter was made, is it said, 'Behold, I have set before your face life and death; choose life; good and evil; choose the good,' and 'If you are willing and listen to me'? For these words were spoken as to one who has free will, and not as to one led under fetters and necessity. So it is established on every ground that one must not consider the body to be shackles or a prison or fetters, nor souls on this account to be 'prisoners of the earth,' as though God had condemned them to be bound with 'earthly shackles.' For how could this be, when it cannot be proved? And plainly absurd, too, is the notion that the body will not be with the soul in its life through the ages because it is a fetter and shackles, lest, as they say, we should become eternally condemned prisoners of corruption while we are in the kingdom of light. For since the argument by which they defined the flesh as the fetter of the soul has been sufficiently dissolved and refuted, the claim that the body will not rise for this reason, lest we be prisoners in the kingdom of light when we take it back, is dissolved too.

[33] "What other truth, then, more evident than what has been said, must one show to persuade those who are hard to convince, which they will accept? But one could refute this contentiousness of theirs both from these arguments and from many others. For we have shown, and will show further as the argument proceeds, from the truths of nature and not from conjectures, that Jeremiah did not call us 'prisoners of the earth' because of our communion with the body, nor David 'the shackled' in this sense. It is worth bringing forward these points too, where they seem most of all to fail. Having said, then, what is fitting about the 'garments of skins,' and that before they were made the first-formed lived with a body, enjoying immortality, and further that the body cannot be considered a fetter and a prison, I shall now turn, gentlemen judges (for I call you judges of the arguments before us, most excellent Theophilus), to what follows, as I promised, so that we may see more clearly what we are seeking."

Gen 4:8 (allusion, high confidence) · Deut 30:15 (quotation, high confidence) · Deut 30:19 (quotation, high confidence) · Isa 1:19 (quotation, high confidence) · Lam 3:34 (allusion, high confidence) · Ps 146:7 (145:7 LXX) (allusion, medium confidence) · Gen 3:21 (allusion, high confidence)

Notes and citation

Summary: By a Socratic exchange the narrator shows that a fetter prevents wrongdoing, whereas the body serves the soul for good or evil, so the body is not a punitive fetter; Scripture's appeal to free choice confirms it.

The OCR lost the headings of chapters 32 and 33 (they survive as garbled numerals, removed by logged corrections); the chapters begin at "[32]" and "[33]". Several leaked line numbers are removed, and one speaker line ('Aglaophon assented', after 'fellow-worker toward sinning?') is missing in the OCR and supplied in the translation from the sense of the dialogue.
Gen 4:8 (Cain); Deut 30:15, 19; Isa 1:19; Lam 3:34; Ps 146:7 (LXX 145:7); Gen 3:21. The narrator's claim that the first-formed had bodies and enjoyed immortality before the 'garments of skins' answers Aglaophon in 1.4-1.5.
About eleven lines of page 265 (the argument that punishment heals the wrongdoer, after Plato, Gorg. 478d-480d) were lost in the staged text; they are restored from the OCR of the same page by a logged correction and translated.

Notes on the original text

Digital text corrected (OCR misreading; OCR misreadings; OCR misreadings (the sense requires 'preventive'); OCR misreadings and a leaked line number; OCR: Latin letters; OCR: garbled name; OCR: garbled words; OCR: lost letter; OCR: stray letter; OCR: stray letters; OCR: ι for ε; OCR: ν and ς for quotation marks; OCR: ο for δ; OCR: χ for κ; OCR: ὀ for δ; chapter numeral (XXXIII) removed; OCR misreadings; leaked line number; leaked line number and chapter numeral (XXXII) removed; leaked line number in a hyphenated word; leaked line number; speaker heading; leaked number; lines of page 265 lost in staging are restored from the OCR of the same page (Bonwetsch p. 265, lines 8-21), with OCR slips corrected; speaker headings corrected): "1ρ᾽ οὖν → Ἆρ᾽ οὖν; δεσμὸτὸ σῶμα → δεσμὸς τὸ σῶμα; ἀδιχίας ἔτει → ἀδικίας ἔτι; οὐδὲ δὲ σκόπει" → ὧδε δὲ σκόπει·; ΓΔ. Μααί. οι ΜΕΘ. → ΑΓΛ. Ναί. ΜΕΘ.; ΜΗΘ. Ὁ δὲ δικαίως χρίνων καλῶς ποιεῖ, δικαίοςς γαρ κρίνει: → ΜΕΘ. Ὁ δὲ δικαίως κρίνων καλῶς ποιεῖ, δικαίως γὰρ κρίνει;; ΓΛ. Φαίνεται. Ὁ. ἡιμωρεῖται zo αὐτὼν οὐ τοῦ “παρεληλυθότος ἐγκλήμετος → ΑΓΛ. Φαίνεται. ΜΕΘ. Ὠφελοῦνται ἄρα οἱ κρινόμενοι· ἀναιρεῖται γὰρ αὐτῶν ταῖς βασάνοις ἡ πονηρία κωλυομένη, καθάπερ καὶ πρὸς τῶν ἰατρῶν τομαῖς καὶ φαρμάκοις αἱ νόσοι. τὸ γὰρ ἀδικοῦντα διδόναι δίκην ἐπανορθοῦσθαι τὴν ψυχήν ἐστιν, τὴν μεγάλην νόσον ἀδικίαν ἀποβάλλοντα. ΑΓΛ. ὡμολόγει. ΜΕΘ. Τί δέ; οὐ κατὰ ἀναλογίαν τῶν ἁμαρτηθέντων τὰς κολάσεις τοῖς κολαζομένοις δικαίως προσφέρεσθαι φῄς, καθάπερ καὶ τοῖς τετρωμένοις κατὰ ἀναλογίαν τῶν τραυμάτων τὰς χειρουργίας; ΑΓΛ. ἐπένευσεν. ΜΕΘ. Οὐκοῦν ὁ μὲν θανάτου δράσας ἄξια τιμᾶται θανάτῳ τὴν δίκην, ὁ δὲ πληγῶν πληγαῖς, ὁ δὲ δεσμῶν δεσμοῖς; ΑΓΛ. ὡμολόγει. ΜΕΘ. Ζημιοῦται δὲ ὁ ὀφλήσας, ἔφην, δεσμοῖς ἢ πληγαῖς ἢ ἄλλῃ τινὶ τοιαύτῃ τιμωρίᾳ, ὅπως παύσηται μεταγνοὺς τοῦ ἀδικεῖν, ξύλον καθάπερ διεστραμμένον βασάνοις εὐθυνόμενος; ΑΓΛ. Ἀληθέστατα, ἔφη, λέγεις. ΜΕΘ. Τιμωρεῖται δὲ αὐτὸν οὐ τοῦ παρεληλυθότος ἐγκλήματος; ὕπίης μὴ καὶ αὖὐθις → ὅπως μὴ καὶ αὖθις; 5 ME. → ΜΕΘ. ; ΓΛ. ᾿Αἀληθές. → ΑΓΛ. Ἀληθές.; ἢ ἐλευθεριάζοντα χρῆσθαι ταῖς ἡδονιῖς → ἐλευθεριάζοντα χρῆσθαι ταῖς ἡδοναῖς; di10 καίον → δίκαιον; Gurφρονεῖν → σωφρονεῖν; 369 ΑΓΛ. → ΑΓΛ.; 15 MEO. → ΜΕΘ.; ὧν φυχῆς, αὐστηρὸν μὲν καὶ δηκτικόν, ἀλλ᾽ ἰατικόν. 414. → ὢν ψυχῆς, αὐστηρὸν μὲν καὶ δηκτικόν, ἀλλ᾽ ἰατικόν. ΑΓΛ.; Ti γάρ; → Τί γάρ;; οὐ ὁ δεσμὸν τὸ σῶμα → οὐ δεσμὸν τὸ σῶμα; 20 ’AT’A. → ΑΓΛ.; μοιχᾶσθωι → μοιχᾶσθαι; GMματος ἢ ψυχὴ ποιεῖ; ἮΓΑΛ. → σώματος ἡ ψυχὴ ποιεῖ; ΑΓΛ.; ΓΑΔ. «ὡμολογήσαμεν → ΑΓΛ. Ὡμολογήσαμεν; 5 AA. Ναί: → ΑΓΛ. Ναί.; σὰρὲ τῆς ψυχῆς; ἮΓΑ. → σὰρξ τῆς ψυχῆς; ΑΓΛ.; σαρχός; → σαρκός;; 10 ΓΛ. → ΑΓΛ.; ’ATA. καὶ ἐνταῦθα → ΑΓΛ. καὶ ἐνταῦθα; ᾿Ἴγχεται γάρ. ἬΝ Ναί. 15 ΜΕΘ. → Εἴργεται γάρ; ΑΓΛ. Ναί. ΜΕΘ.; ΓΑ. 4ῆλον. → ΑΓΛ. Δῆλον.; Εἴργει δὲ ὁ δεσμος; 20 ΓΛ. → Εἴργει δὲ ὁ δεσμός; ΑΓΛ.; κατὰ 7 ἄλλον → κατὰ ἄλλον; ΓΔ. συνεχώρει. → ΑΓΛ. συνεχώρει.; 25 XXXIL. MEO. → ΜΕΘ.; οὖ ᾿Ιγλαυφῶν → ὦ Ἀγλαοφῶν; εἱρκτὴν zul πέδα- τὸ σῶμα → εἱρκτὴν καὶ πέδας τὸ σῶμα; καὶ 0908 ὡς οὐ συνῴδουσι τούτοις & → καὶ ὁρᾷς ὡς οὐ συνᾴδουσι τούτοις ἃ; δισμὸν μὲν τὴν σάρκα γομίζεσθαι, τὴν δὲ ηυχὴν ὀπνεργί → δεσμὸν μὲν τὴν σάρκα νομίζεσθαι, τὴν δὲ ψυχὴν συνεργῷ; τὴν UA, → τὴν ψυχήν,; πρὼς τὸ ἀδικεῖν; δεσμοὶ γάω καὶ φυλαzul καὶ πίδαι χὰ ονλλήβόην → πρὸς τὸ ἀδικεῖν; δεσμοὶ γὰρ καὶ φυλακαὶ καὶ πέδαι καὶ συλλήβδην; ἐπανόρσθωσιν τιμωροὶ μηχαναὶ ἐφικτικαὶ → ἐπανόρθωσιν τιμωροὶ μηχαναὶ κωλυτικαὶ; χολαζομένοις → κολαζομένοις; πρὺς τὸ ἀδικεῖν ὁ δεσμὸς → πρὸς τὸ ἀδικεῖν ὁ δεσμὸς; ὕπως λήξῃ → ὅπως λήξῃ; πεόοῦσι → πεδοῦσι; χωλύονται → κωλύονται; ἐλευθεριαζόντωον ὁὲ τὸ χαχουργεῖν → ἐλευθεριαζόντων δὲ τὸ κακουργεῖν; ἀφυλάχτως → ἀφυλάκτως; ὁ dt ἄνθρώπος → ὁ δὲ ἄνθρωπος; ἀδικίων → ἀδικίαν; νἰδού, πρὸ προσώπου σους λέγεται ντέθεικα → »ἰδού, πρὸ προσώπου σου« λέγεται »τέθεικα; ἔχλεξαι τὸ ἀγαθόν«. καί νἐὰν θέλητε κεὼ εἰσακούσητέ μους, → ἔκλεξαι τὸ ἀγαθόν«, καί »ἐὰν θέλητε καὶ εἰσακούσητέ μου«·; μήτε πέδας ἢ φυλεικὴ» ἢ) δεσμοὺς «ὀεῖν»" νομίζειν τὸ σῶμις → μήτε πέδας ἢ φυλακὴν ἢ δεσμοὺς δεῖν νομίζειν τὸ σῶμα; νχοϊκαῖς« κατακοίνοντος → »χοϊκαῖς« κατακρίνοντος; »πέδαιος« → »πέδαις«; ὁπότι μὴ → ὁπότε μὴ; ἡασειλείᾳ → βασιλείᾳ; λέλυτιι καὶ τό να μὴ διοσμῶώται de αὐτὴν ἐν τῇ βαοιλείε; TOT φετὸς 7." ἀπολαμμάνωμιν ἐσόμεθα → λέλυται καὶ τὸ ἵνα μὴ δεσμῶται, ἐὰν αὐτὴν ἐν τῇ βασιλείᾳ τοῦ φωτὸς ἀπολαμβάνωμεν, ἐσόμεθα; XXNILL. Μοταπὸὼν γὰρ λοιπὸν εἰς πειθὼ τοῖς ὁὀὁνοχεραίνουσιν» → Ποταπὸν γὰρ λοιπὸν εἰς πειθὼ τοῖς δυσχεραίνουσιν; ἀνέξοντια; → ἀνέξονται;; ἀν τις καὶ ἐξ ἱτέρων → ἄν τις καὶ ἐξ ἑτέρων; ‘Kal ἀποόείἔομεν → καὶ ἀποδείξομεν; υδεσμίουε: ἡμῶς νγῆς: διὰ τὴν πρὸτὸ σῶμα → »δεσμίους« ἡμᾶς »γῆς« διὰ τὴν πρὸς τὸ σῶμα; Aavid κατὰ τοῦτο »πεπεόημένους«ς. → Δαυὶδ κατὰ τοῦτο »πεπεδημένους«.; τδευματίνων χιτώνωνε, → »δερματίνων χιτώνων«,; ὀιῆγον → διῆγον; ἔτει TE καὶ → ἔτι τε καὶ; εἱρχτὴ → εἱρκτὴ; M ἄνόρες δικασταί → ὦ ἄνδρες δικασταί; ὦ κράτιστε ΘεύόIE, καλῶ), → ὦ κράτιστε Θεόφιλε, καλῶ),; [τῶν προχειμένο»ν] ἵν᾿ εὐχρινέστερον → [τῶν προκειμένων] ἵν᾿ εὐκρινέστερον.

Extrabiblical texts: Plato, Gorg. 478d (Plato (works); allusion)

Topics: Eschatology, Ethics

Cite (SBL): Methodius, Res. 1.31 (Bonwetsch GCS 27:264; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/methodius-de-resurrectione/1-25/#p-1-31). (abbreviation not yet checked)

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1.34Bonwetsch GCS 27:271

Ὁ τῶν ὅλων δημιουργὸς θεὸς, ἐπειδὴ τὸ πᾶν εὐτάκτως συνεστήσατο, καθάπερ μεγάλην πόλιν, καὶ διεκόσμησεν προστάσσων τῷ λόγῳ. ἕκαστόν τε αὐτῷ συμφώνως ἡρμόσατο στοιχεῖον καὶ πάντα ζῴων πεπλήρωτο διαφοραῖς. ἵνα τελείως ὁ κόσμος εἰς κάλλος αὐξηθῇ, παντοίας φύσεως ζῳοτοκήσας μορφάς, ἄστρα μὲν κατὰ τὸν οὐρανὸν καὶ πτηνὰ κατὰ τὸν ἀέρα. τετράποδα δὲ κατὰ τὴν γῆν καὶ νηκτὰ κατὰ τὸ ὕδωρ. τελευταῖον τὸν ἄνθρωπον, προετοιμάσας ὡς οἰκίαν αὐτῷ καλλίστην τὸ πᾶν, μίμημα τῆς ἰδίας εἰκόνος ἐμφερὲς εἰς τὸν κόσμον ἄγαλμα ὡς ἐν ναῷ καλῷ φαιδρὸν ταῖς ἑαυτοῦ χερσὶ κατασκευάσας· ἠπίστατο γὰρ ὅτι πάντως, ὅπερ ἂν τῇ ἑαυτοῦ τεχνήσηται χειρί. ἐξ ἀνάγκης ἔσται ἀθάνατον. ἅτε ἀθανασίας ἔργον. ἀθανασίᾳ γὰρ ἀθάνατα τὰ ἀθάνατα γίγνεται, καθάπερ καὶ τὰ κακὰ κακίᾳ κακά, καὶ τὰ ἄδικα ἀδικίᾳ ἄδικα. οὐ γὰρ δικαιοσύνης ἔργον τὸ ἀδικεῖν. ἀλλὰ ἀδικίας. οὐδ᾽ αὖ ἀδικίας ἀντιστρόφως τὸ δικαιοπραγεῖν ἔργον. ἀλλὰ δικαιοσύνης, ὥσπερ οὐδὲ ἀφθαρσίας τὸ φθείρεσθαι ποιεῖν, ἀλλὰ φθορᾶς, οὐδὲ φθορᾶς τὸ ἀθανατίζειν, ἀλλ᾽ ἀφθαρσίας. καὶ συλλήβδην, οἷον ἂν ᾖ τὸ ποιοῦν, κατὰ τὸν αὐτὸν λόγον τοιοῦτον καὶ τὸ ποιούμενον ἐξ ἀνάγκης ἀπεργάζεσθαι συμβαίνει. ὁ δὲ θεὸς καὶ ἀθανασία καὶ ζωὴ καὶ ἀφθαρσία. ἔργον δὲ ἄνθρωπος θεοῦ· πᾶν δὲ τὸ ὑπὸ ἀθανασίας ἐργασθὲν ἀθάνατον· ἀθάνατος ἄρα ὁ ἄνθρωπος. διὸ δὴ τὸν μὲν ἄνθρωπον αὐτούργησεν αὐτός, τὰ δὲ λοιπὰ γένη τῶν ζώων ἀέρι καὶ γῇ καὶ ὕδατι προσέταξε φέρειν. ἄνθρωπος δὲ ἀληθέστατα λέγεται κατὰ φύσιν οὔτε ψυχὴ χωρὶς σώματος οὔτ᾽ αὖ πάλιν σῶμα χωρὶς ψυχῆς. ἀλλὰ τὸ ἐκ συστάσεως ψυχῆς καὶ σώματος εἰς μίαν τὴν τοῦ καλοῦ μορφὴν συντεθέν. ὅθεν ἐντεῦθεν ἀθάνατον δὴ τὸν ἄνθρωπον γεγονέναι φαίνεται, φθορᾶς τε ἁπάσης καὶ νόσων ἐκτός. μάθοι δ᾽ ἄν τις τοῦτο καὶ ἀπὸ τῆς γραφῆς ἱκανῶς. ἐπὶ μὲν γὰρ τῶν ἄλλων, ὁπόσα χρόνων μετακοσμοῦνται διαστολαῖς ἡβῶντα καὶ γηράσχοντα, λέγεται »ἐξαγαγέτω τὰ ὕδατα ἑρπετὰ ψυχῶν ζωσῶν, καὶ πετεινὰ πετόμενα ἐπὶ τῆς γῆς, κατὰ τὸ στερέωμα τοῦ οὐρανοῦ«, καί »ἐξαγαγέτω ἡ γῆ ψυχὴν ζῶσαν κατὰ γένος τετράποδα καὶ ἑρπετὰ καὶ θηρία τῆς γῆς κατὰ γένος«, ἐπὶ δὲ τοῦ ἀνθρώπου ὡσαύτως ἐκείνοις οὐκέτι »ἐξαγαγέτω ἡ γῆ« ἢ »ἐξαγαγέτω τὰ ὕδατα« ἢ »γενηθήτωσαν φωστῆρες«, ἀλλά »ποιήσωμεν ἄνθρωπον κατ᾽ εἰκόνα καὶ καθ᾽ ὁμοίωσιν ἡμετέραν καὶ ἀρχέτωσαν τῶν ἰχθύων τῆς θαλάσσης καὶ τῶν πετεινῶν τοῦ οὐρανοῦ καὶ πάντων τῶν κτηνῶν«. καί »ἔλαβεν ὁ θεὸς χοῦν ἀπὸ τῆς γῆς, καὶ ἔπλασε τὸν ἄνθρωπον«.

Ho tōn holōn dēmiourgos theos, epeidē to pan eutaktōs synestēsato, kathaper megalēn polin, kai diekosmēsen prostassōn tǭ logǭ. hekaston te autǭ symphōnōs hērmosato stoicheion kai panta zǭōn peplērōto diaphorais. hina teleiōs ho kosmos eis kallos auxēthę̄, pantoias physeōs zǭotokēsas morphas, astra men kata ton ouranon kai ptēna kata ton aera. tetrapoda de kata tēn gēn kai nēkta kata to hydōr. teleutaion ton anthrōpon, proetoimasas hōs oikian autǭ kallistēn to pan, mimēma tēs idias eikonos empheres eis ton kosmon agalma hōs en naǭ kalǭ phaidron tais heautou chersi kataskeuasas; ēpistato gar hoti pantōs, hoper an tę̄ heautou technēsētai cheiri. ex anankēs estai athanaton. hate athanasias ergon. athanasią gar athanata ta athanata gignetai, kathaper kai ta kaka kakią kaka, kai ta adika adikią adika. ou gar dikaiosynēs ergon to adikein. alla adikias. oud᾽ au adikias antistrophōs to dikaiopragein ergon. alla dikaiosynēs, hōsper oude aphtharsias to phtheiresthai poiein, alla phthoras, oude phthoras to athanatizein, all᾽ aphtharsias. kai syllēbdēn, hoion an ę̄ to poioun, kata ton auton logon toiouton kai to poioumenon ex anankēs apergazesthai symbainei. ho de theos kai athanasia kai zōē kai aphtharsia. ergon de anthrōpos theou; pan de to hypo athanasias ergasthen athanaton; athanatos ara ho anthrōpos. dio dē ton men anthrōpon autourgēsen autos, ta de loipa genē tōn zōōn aeri kai gę̄ kai hydati prosetaxe pherein. anthrōpos de alēthestata legetai kata physin oute psychē chōris sōmatos out᾽ au palin sōma chōris psychēs. alla to ek systaseōs psychēs kai sōmatos eis mian tēn tou kalou morphēn syntethen. hothen enteuthen athanaton dē ton anthrōpon gegonenai phainetai, phthoras te hapasēs kai nosōn ektos. mathoi d᾽ an tis touto kai apo tēs graphēs hikanōs. epi men gar tōn allōn, hoposa chronōn metakosmountai diastolais hēbōnta kai gēraschonta, legetai »exagagetō ta hydata herpeta psychōn zōsōn, kai peteina petomena epi tēs gēs, kata to stereōma tou ouranou«, kai »exagagetō hē gē psychēn zōsan kata genos tetrapoda kai herpeta kai thēria tēs gēs kata genos«, epi de tou anthrōpou hōsautōs ekeinois ouketi »exagagetō hē gē« ē »exagagetō ta hydata« ē »genēthētōsan phōstēres«, alla »poiēsōmen anthrōpon kat᾽ eikona kai kath᾽ homoiōsin hēmeteran kai archetōsan tōn ichthyōn tēs thalassēs kai tōn peteinōn tou ouranou kai pantōn tōn ktēnōn«. kai »elaben ho theos choun apo tēs gēs, kai eplase ton anthrōpon«.

"God, the maker of all things, when he had set the universe in good order like a great city and arranged it by commanding with his word, fitted each element harmoniously to himself and filled all things with the varieties of living creatures, so that the world might grow perfectly into beauty, bringing forth the forms of every kind of nature: stars in the heaven and birds in the air, four-footed beasts on the earth and swimming creatures in the water. Last of all, having first prepared the whole universe as a most beautiful house for him, he fashioned man with his own hands, a likeness resembling his own image, bringing him into the world like a shining statue into a beautiful temple. For he knew that whatever he fashioned with his own hand would necessarily be immortal, as the work of immortality. For immortal things become immortal by immortality, just as evil things are evil by evil, and unjust things unjust by injustice. Doing injustice is not the work of justice but of injustice; nor, conversely, is acting justly the work of injustice but of justice; just as corrupting is not the work of incorruption but of corruption, nor making immortal the work of corruption but of incorruption; and, in a word, whatever the maker is, such, on the same principle, must necessarily be what it produces. But God is immortality and life and incorruption; and man is the work of God; and everything produced by immortality is immortal. Man, then, is immortal. That is why he fashioned man himself, with his own hands, but commanded the air, the earth and the water to bring forth the other kinds of living creatures. And man, most truly, is by nature neither soul without body nor again body without soul, but what is composed from the union of soul and body into one beautiful form. Hence it appears that man was made immortal, free of all corruption and disease. One could learn this sufficiently from Scripture too. For of the other creatures, which are transformed over intervals of time, growing young and growing old, it is said: 'Let the waters bring forth creeping things with living souls, and birds flying above the earth under the firmament of heaven,' and 'Let the earth bring forth the living creature according to its kind, four-footed beasts and creeping things and wild beasts of the earth according to their kind'; but of man it is no longer said, as of them, 'Let the earth bring forth,' or 'Let the waters bring forth,' or 'Let there be lights,' but 'Let us make man according to our image and likeness, and let them rule over the fish of the sea and the birds of heaven and all the cattle.' And 'God took dust from the earth and formed man.'"

Gen 1:20 (quotation, high confidence) · Gen 1:24 (quotation, high confidence) · Gen 1:14 (quotation, high confidence) · Gen 1:26 (quotation, high confidence) · Gen 2:7 (quotation, high confidence)

Notes and citation

Summary: The narrator argues that man, fashioned by God's own hands as a body-and-soul whole, was made immortal, since what immortality makes is immortal.

The Greek is preserved in excerpts (Epiphanius, Panarion 64; the Sacra Parallela) and printed by Bonwetsch beside the Slavonic. Two blocks of the edition's apparatus, which had leaked into the staged text, are removed by logged corrections; other OCR slips are corrected where clear.
Gen 1:20, 24, 14, 26; Gen 2:7. The definition of man as neither soul without body nor body without soul has a close parallel in Pseudo-Justin, On the Resurrection 8.

Notes on the original text

Digital text corrected (OCR misreading; OCR misreadings; OCR: Latin letters; OCR: accent; OCR: displaced and garbled quotation; OCR: letters for quotation marks; OCR: split word; OCR: stray mark; OCR: ε for quotation mark; OCR: ς and ν for quotation marks; OCR: χ for κ; leaked apparatus of the edition removed; leaked line number in a hyphenated word; leaked line number; OCR misreading): εὐτάχτως → εὐτάκτως; χαθάπερ μεγάλην πόλιν. καὶ → καθάπερ μεγάλην πόλιν, καὶ; ἕκαστόν TE αὐτῷ → ἕκαστόν τε αὐτῷ; ζῴων πε πλήρωτο → ζῴων πεπλήρωτο; ἕνα τελείως → ἵνα τελείως; αὐξηθῆῇ, ὃ παντοίας φύσεως ζφοτοκήσιις → αὐξηθῇ, παντοίας φύσεως ζῳοτοκήσας; τὸν ἀνθρώπον, προετοιμάᾶσας οἧς οἰχίαν → τὸν ἄνθρωπον, προετοιμάσας ὡς οἰκίαν; εἰς τὸν κοῦμον -τῷ ἄγαλμα → εἰς τὸν κόσμον ἄγαλμα; ταῖς ἑαυτοῦ 10 χερσὶ κατασκευάσιις → ταῖς ἑαυτοῦ χερσὶ κατασκευάσας·; ἀδικίςς. ἄδικα. → ἀδικίᾳ ἄδικα.; οὐδ᾽ αὐ ἀδικίας → οὐδ᾽ αὖ ἀδικίας; δικαιο15 πραγεῖν → δικαιοπραγεῖν; φθείοεoder ποιεῖν → φθείρεσθαι ποιεῖν; Ze συλλήμδην. οἷον ἂν ἡ τὸ ποιοῦν, χατὰ TOP αὐτὸν οὕπίς ἃ λύγων τοιοῦτο» κιὶ → καὶ συλλήβδην, οἷον ἂν ᾖ τὸ ποιοῦν, κατὰ τὸν αὐτὸν λόγον τοιοῦτον καὶ; συμἡαίνει → συμβαίνει; ὀθανασία ui ζιγὴ → ἀθανασία καὶ ζωὴ; ἀνθρωπωος θεοῦ πᾶν ὁὲ → ἄνθρωπος θεοῦ· πᾶν δὲ; ἐργαυσθὲν ἀθάνατον. ἀθώνατος ἄρε ὁ ἄνθρωπο.-. → ἐργασθὲν ἀθάνατον· ἀθάνατος ἄρα ὁ ἄνθρωπος.; ἄνθοωσον αὐτούργησεν αὐτός, τὰ db λοιπὰ → ἄνθρωπον αὐτούργησεν αὐτός, τὰ δὲ λοιπὰ; ἐόστι προσέταξε φύρειν → ὕδατι προσέταξε φέρειν; οὔτε φυχὴ χωρὶς σώματος OUT αὐ πάλιν σῶμα χωρὶς τρυχῆς → οὔτε ψυχὴ χωρὶς σώματος οὔτ᾽ αὖ πάλιν σῶμα χωρὶς ψυχῆς; ἀθάώνατον δὴ τὸν ἄνθρώσπον → ἀθάνατον δὴ τὸν ἄνθρωπον; μάθοι δ᾽ ἄν" τις → μάθοι δ᾽ ἄν τις; νἐξαγαγέτως λέγεται »τὰ ὕδατα → λέγεται »ἐξαγαγέτω τὰ ὕδατα; τοῦ οὐρανοῦς, καί νἐξαγαγέτω → τοῦ οὐρανοῦ«, καί »ἐξαγαγέτω; κατὰ γένοςε, → κατὰ γένος«,; »ἐξαγαγέτω ἡ γῆς ἢ »ἐξαγαγέτω τὰ ὕδατας ἢ νγενηθήτωσαν φωστῆρεςςε, → »ἐξαγαγέτω ἡ γῆ« ἢ »ἐξαγαγέτω τὰ ὕδατα« ἢ »γενηθήτωσαν φωστῆρες«,; AVθρώπον κατ᾽ εἰχόνα → ἄνθρωπον κατ᾽ εἰκόνα; χκτηνῶνε. καί ν»ἔλαβεν → κτηνῶν«. καί »ἔλαβεν; ἄνθοωπονε. → ἄνθρωπον«.; 1 Ὁ τῶν ὑλων) es beginnt ( in X 25. Lemma tot αὐτοῦ ἐκ τοῦ περὶ ἀναNEO MEY. πόλιν nach καὶ διεχ. --- λόγῳ ὦ. 8 in 8 διεχ. 8 747 8 re) δὲ CO αὐτῶν V, ἐν (Ὁ) ἑαυτῷ 8, αὐτῶ Τ Ο Ausgg. ovup. εἱρμόσατο V: »harmonisch war: S ἡρμώσατο U, ἥρμοστο © στοιχείων V καὶ πάντα — διαφοραῖς Z. 4 «RN 4 ζῶον Ο τελέως V εἰς χάλλος] »an (durch) Schönheit« 9 ὅ παντοίας (oder πάσης) γὰο S ζωοτόχοις © ἄστρα--ὕδωρ Z.7<C μὲν <S Ὁ τετρ. δὲ] καὶ τετρ. S 7 προητοιμάσας © ὡς «-:8 οἰχείαν Ὁ 8 τὸ πᾶν] ἐποίησεν 8 τῆς Ὁ 1175 ἐμφερὲς «-: 8 9 χαλ. φ. CHoll: φαιδρῷ καλόν VU Of ταῖς — κατασχευάσας] εἰσήγαγεν 8 10 πάντως] πᾶν 8, ὄντως Prok 11 χειρὶ τεχνήσηται © ἀνάγκης ( 25V ἀθάνατον --- κακί Z. 13 bei Prok. ἔργον ὃν Ο ΗΟ]] 12 ἀθανασίαις V, ἀθανασίας U ἀθάνατα' <S τὰ ἀθάνατα < U Prok yiveraı C Prok [ὧν → ; 1 συλλήβδην (ὃ 75) εἰπεῖν übersetzt S (wie Ph 8. 806}, 40) 1f κατὰ τ. a... λ. τοιοῦτον << 8 2 τοιοῦτον καὶ τὸ] τοῦτο U, τοιοῦο © ἐξ ἀνάγχης — συμβαίνει Ζ, 2} < 8 8 ὁ δὲ θεὸς ---ἔπλασεν αὐτὸν 8. 273, 10 auch in καὶ vor αθαν. < © ἄθαν. ἐστε C? dp V 356 5 ἀθάν. ἄρα ὁ ἄνθρ. ZC2 Cox VU δὴ - 05 6 αὐτός] ὁ θεός U γένη τ. ζῴων <Z5 ͵ γένοι 08, corr. CO ἀέρι καὶ πυρὶ 8 7 ἄνθρωπος --- γηράσχοντα δὲ «-:ῬᾺ λέγ. «ind. (x. φ. A. ἐς Phb) Ph; χυρίως Prok οὔτε --- ψυχῆς Ζ. 8 in umgekehrter Folge Just ἄνθρωπος δὲ τὸ ἐκ ψυχῆς χ. σώματος λέγεται συντεθέν, οὐκ ἔσται ἄρα ἐκτὸς σώματος ἄνθρωπος, ἀλλὰ μετὰ σώματος I, 50, 8, Justin τί γάρ ἐστιν ὁ ἄνθρωπος, αλλ᾽ ἢ τὸ ἐκ ψυχῆς καὶ σώματος συνεστὸς ζῶον λογικόν; μὴ οὖν χαθ᾽ ἑαιτὴν ψυχὴ ἄνθρωπος; οὔ, ἀλλ᾽ ἀνθρώπου ψυχή. μὴ οὖν καλοῖτο σῶμα ἄνθρωπος: οὐ, ἀλλ᾽ ἀνθρώπου σῶμα καλεῖται. εἴπερ οὖν κατ᾽ ἰδίαν μὲν τούτων οὐδέτερον ἄνθοωπός ἐστι", τὸ δὲ ἐκ τῆς ἀμφοτέρων συμπλοχῆς καλεῖται ἄνθρωπος ΤΥ οὐδὲ. οὐδὲ Just 8 αὖ: ἂν Ο πάλιν ἘΠΤΡΡῚᾺ weis: → .

Topics: Eschatology

Cite (SBL): Methodius, Res. 1.34 (Bonwetsch GCS 27:271; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/methodius-de-resurrectione/1-25/#p-1-34). (abbreviation not yet checked)

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