On the Resurrection 3.5–3.21

Methodius of Olympus · On the Resurrection · late 3rd cent. (disputed) · place unknown · 16 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 3

3.5Bonwetsch GCS 27:394

Οὐκοῦν, ὦ (γενναῖε) Ὠρίγενες, εἰ ἐπὶ τοῦ εἴδους μόνου προσδοκᾶσθαι διισχυρίζῃ τὴν ἀνάστασιν ἐν πνευματικῷ μετατιθεμένου σώματι, ἀπόδειξίν τε τούτου δοκιμοτάτην τὴν κατὰ τὸν Ἠλίαν ἡμῖν ὀπτασίαν καὶ Μωυσέα παρέχεις, »ὥσπερ ἐκεῖνοι« φάμενος μετὰ τὴν ἀπὸ τοῦ βίου ἔξοδον ὥφθησαν οὐχ ἕτερον παρ᾽ ὃ εἶχον εἶδος ἐξ ἀρχῆς διασῴζοντες, κατὰ τὰ αὐτὰ καὶ ἡ πάντων ἔσται ἀνάστασις«, ὁ Μωυσῆς δὲ καὶ ὁ Ἠλίας πρὸ τοῦ τὸν Χριστὸν παθεῖν καὶ ἀναστῆναι ἤδη τὸ εἶδος τοῦτο ὅ φῂς ἔχοντες ἀνέστησαν καὶ ὥφθησαν. — πῶς δὴ ἔτι ὁ Χριστὸς »πρωτότοκος« εἶναι »τῶν νεκρῶν« ὑπὸ τῶν προφητῶν καὶ τῶν ἀποστόλων ᾄδεται; εἰ γὰρ »πρωτότοκος« καὶ »ἀρχὴ τῶν νεκρῶν« Χριστὸς εἶναι πεπίστευται, »πρωτότοκος« δέ ἐστι »τῶν νεκρῶν« ὁ πρὸ πάντων ἀναστάς, ὁ δὲ Μωυσῆς ἤδη καὶ πρὸ τοῦ τὸν Χριστὸν παθεῖν (καὶ ἀναστῆναι) ἔχων τὸ εἶδος τοῦτο ἐφάνη τοῖς ἀποστόλοις, περὶ ὃ πληροῦσθαι φῂς αὐτὸς τὴν ἀνάστασιν, οὐκ ἄρα τοῦ εἴδους χωρὶς τῆς σαρκός ἐστιν ἡ ἀνάστασις. ἤτοι γὰρ τοῦ εἴδους ἐστίν, ὡς ἐκεῖνος βούλεται, μόνου ἡ ἀνάστασις, καὶ οὐ δύναται ἔτι »πρωτότοκος« εἶναι ὁ Χριστὸς »τῶν νεκρῶν«, τῷ πρὸ αὐτοῦ ἐχούσας τοῦτο μετὰ τὴν τελευτὴν τὸ εἶδος πεφηνέναι ψυχάς· ἢ »πρωτότοκός« ἐστιν ἀληθῶς, ὥσπερ ἔστι, --- (οὐδὲν γὰρ ἐν αὐτῷ ψευδές) — καὶ ἀδύνατον ὅλως ἠξιῶσθαι πρὸ αὐτοῦ τινας τῆς εἰς τὸ μὴ αὐθις ἀποθανεῖν ἀναστάσεως. εἰ δὲ ἀνέστη οὐδεὶς πρὸ αὐτοῦ, οἱ δὲ ἀμφὶ τὸν Μωυσέα καὶ τὸν Ἠλίαν σάρκας μὲν ἔχοντες τοῖς ἀποστόλοις οὐκ ὤφθησαν, μόνον δὲ τὸ εἶδος .., ἡ ἄρα ἀνάστασις ἐπὶ τῆς σαρκὸς προφανῶς δηλοῦται. καὶ γὰρ ἀτοπώτατον ἐπὶ μόνου τοῦ εἴδους τὴν ἀνάστασιν διορίζεσθαι, ὁπότε αἱ ψυχαὶ καὶ μετὰ τὴν (τῆς) σαρκὸς ἔξοδον οὐδέποτε φαίνονται τὸ εἶδος, ὃ φὴς ἀνίστασθαι, ἀποτιθέμεναι. εἰ δὲ συμπαρέσται αὐταῖς τοῦτο ἀναφαίρετον, καθάπερ καὶ ἐπὶ τῆς Μωυσέως καὶ Ἠλίου ψυχῆς, καὶ οὔτε φθείρεται κατὰ σὲ οὔτε ἀπόλλυται. σὺν αὐταῖς πανταχοῦ συμπαρόν, οὐχ ἄρα τὸ εἶδος ἀνίσταται, ὃ μηδέποτε πέπτωκεν. .. --- ἐὰν δέ τις δυσχεράνας »Καὶ πῶς δή« ἀποκριθῇ »εἰ μηδεὶς ἀνέστη πρὸ τοῦ κατελθεῖν εἰς τὸν ᾅδην τὸν Χριστόν, ἀναστάντες ἤδη τινὲς ἱστορήθησαν πρὸ αὐτοῦ, ἐν οἷς τῆς Σαρεφθίνης χήρας ὁ υἱὸς καὶ τῆς Σωμανίτιδος καὶ ὁ Λάζαρος;« λεκτέον ὅτι οὗτοι εἰς τὸ καὶ αὖὐθις ἀποθανεῖν ἀνέστησαν, ἡμεῖς δὲ περὶ τῶν μηκέτι μετὰ τὴν ἔγερσιν διοριζόμεθα τεθνηξομένων. ἐὰν δὲ καὶ περὶ τῆς ψυχῆς διαπορήσας φράσῃ τοῦ Ἠλίου, ὡς τῶν μὲν γραφῶν ἀνειλῆφθαι αὐτὸν λεγουσῶν ἐν σαρκί, ἡμῶν δὲ ἀσύμπλοκον σαρκὸς τοῖς ἀποστόλοις ὦφθαι φασκόντων, λεκτέον ὅτι Καὶ μὴν μᾶλλον τὸ λέγειν αὐτὸν ὦφθαι τοῖς ἀποστόλοις ἐν σαρκὶ πρὸς ἡμῶν ἐστι. δείκνυται γὰρ καὶ διὰ τούτου ἀφθαρσίας ἡμῶν ὑπάρχον τὸ σῶμα δεκτικόν, καθάπερ ἐδείχθη καὶ ἐπὶ τοῦ Ἐνὼχ μετατιθεμένου. εἰ μὴ γὰρ ἀφθαρσίαν ἠδύνατο δέξασθαι, οὐκ ἂν οὐδὲ διέμεινεν ἐν ἀπαθείᾳ τοσούτῳ χρόνῳ. ἢ τοίνυν ὤφθη μετὰ τοῦ σώματος ὁ Ἠλίας οὐδέπω τελευτήσας, ἢ ἄνευ τοῦ σώματος, καὶ ἦν τελευτήσας μέν, ἀναστὰς δὲ ἤδη ἐκ νεκρῶν οὐδέπω.

Oukoun, ō (gennaie) Ōrigenes, ei epi tou eidous monou prosdokasthai diischyrizę̄ tēn anastasin en pneumatikǭ metatithemenou sōmati, apodeixin te toutou dokimotatēn tēn kata ton Ēlian hēmin optasian kai Mōysea parecheis, »hōsper ekeinoi« phamenos meta tēn apo tou biou exodon hōphthēsan ouch heteron par᾽ ho eichon eidos ex archēs diasǭzontes, kata ta auta kai hē pantōn estai anastasis«, ho Mōysēs de kai ho Ēlias pro tou ton Christon pathein kai anastēnai ēdē to eidos touto ho phę̄s echontes anestēsan kai hōphthēsan. — pōs dē eti ho Christos »prōtotokos« einai »tōn nekrōn« hypo tōn prophētōn kai tōn apostolōn ądetai? ei gar »prōtotokos« kai »archē tōn nekrōn« Christos einai pepisteutai, »prōtotokos« de esti »tōn nekrōn« ho pro pantōn anastas, ho de Mōysēs ēdē kai pro tou ton Christon pathein (kai anastēnai) echōn to eidos touto ephanē tois apostolois, peri ho plērousthai phę̄s autos tēn anastasin, ouk ara tou eidous chōris tēs sarkos estin hē anastasis. ētoi gar tou eidous estin, hōs ekeinos bouletai, monou hē anastasis, kai ou dynatai eti »prōtotokos« einai ho Christos »tōn nekrōn«, tǭ pro autou echousas touto meta tēn teleutēn to eidos pephēnenai psychas; ē »prōtotokos« estin alēthōs, hōsper esti, --- (ouden gar en autǭ pseudes) — kai adynaton holōs ēxiōsthai pro autou tinas tēs eis to mē authis apothanein anastaseōs. ei de anestē oudeis pro autou, hoi de amphi ton Mōysea kai ton Ēlian sarkas men echontes tois apostolois ouk ōphthēsan, monon de to eidos .., hē ara anastasis epi tēs sarkos prophanōs dēloutai. kai gar atopōtaton epi monou tou eidous tēn anastasin diorizesthai, hopote hai psychai kai meta tēn (tēs) sarkos exodon oudepote phainontai to eidos, ho phēs anistasthai, apotithemenai. ei de symparestai autais touto anaphaireton, kathaper kai epi tēs Mōyseōs kai Ēliou psychēs, kai oute phtheiretai kata se oute apollytai. syn autais pantachou symparon, ouch ara to eidos anistatai, ho mēdepote peptōken. .. --- ean de tis dyscheranas »Kai pōs dē« apokrithę̄ »ei mēdeis anestē pro tou katelthein eis ton hądēn ton Christon, anastantes ēdē tines historēthēsan pro autou, en hois tēs Sarephthinēs chēras ho huios kai tēs Sōmanitidos kai ho Lazaros?« lekteon hoti houtoi eis to kai auythis apothanein anestēsan, hēmeis de peri tōn mēketi meta tēn egersin diorizometha tethnēxomenōn. ean de kai peri tēs psychēs diaporēsas phrasę̄ tou Ēliou, hōs tōn men graphōn aneilēphthai auton legousōn en sarki, hēmōn de asymplokon sarkos tois apostolois ōphthai phaskontōn, lekteon hoti Kai mēn mallon to legein auton ōphthai tois apostolois en sarki pros hēmōn esti. deiknytai gar kai dia toutou aphtharsias hēmōn hyparchon to sōma dektikon, kathaper edeichthē kai epi tou Enōch metatithemenou. ei mē gar aphtharsian ēdynato dexasthai, ouk an oude diemeinen en apatheią tosoutǭ chronǭ. ē toinyn ōphthē meta tou sōmatos ho Ēlias oudepō teleutēsas, ē aneu tou sōmatos, kai ēn teleutēsas men, anastas de ēdē ek nekrōn oudepō.

"Then, noble Origen, if you insist that the resurrection is to be expected of the form alone, transferred into a spiritual body, and offer as the most approved proof of this the vision of Elijah and Moses, saying, 'As they, after their departure from life, were seen preserving no other form than the one they had from the beginning, so also will be the resurrection of all'; but if Moses and Elijah, before Christ suffered and rose, had already risen with this form of which you speak, and were seen: how then is Christ still proclaimed by the prophets and apostles as 'the firstborn of the dead'? For if Christ is believed to be 'the firstborn' and 'the beginning of the dead,' and 'the firstborn of the dead' is he who rose before all, while Moses appeared to the apostles already before Christ suffered and rose, having this form in which you yourself say the resurrection is fulfilled, then the resurrection is not of the form without the flesh. For either the resurrection is of the form alone, as he holds, and then Christ can no longer be 'the firstborn of the dead,' since souls appeared before him having this form after death; or he is truly 'the firstborn,' as indeed he is (for there is nothing false in him), and then it is altogether impossible that any should have been deemed worthy before him of the resurrection that dies no more. And if no one rose before him, and those with Moses and Elijah were seen by the apostles not having flesh but only the form ..., then the resurrection is plainly shown to be of the flesh. For it is most absurd to define the resurrection as being of the form alone, when the souls, even after their departure from the flesh, are never seen laying aside the form which you say rises. And if it is present with them inseparably, as with the souls of Moses and Elijah, and, according to you, is neither corrupted nor destroyed, but is present with them everywhere, then it is not the form that rises, since it never fell.

"But if someone, finding this hard, answers, 'And how, if no one rose before Christ went down into Hades, are some recorded as having risen before him, among them the son of the widow of Zarephath, and the son of the Shunammite, and Lazarus?' we must say: these rose to die again, but we are speaking of those who will die no more after their raising. And if anyone raises a difficulty about the soul of Elijah, saying that the Scriptures say he was taken up in the flesh, while we say that he appeared to the apostles without flesh, we must say: indeed, to say that he appeared to the apostles in the flesh is rather on our side. For this too shows that our body is capable of incorruption, as was shown also in the translation of Enoch; for if it could not receive incorruption, it would not have remained free of suffering for so long a time. Either, then, Elijah was seen with the body, not yet having died, or without the body, and he had died but had not yet risen from the dead."

Matt 17:3 (allusion, high confidence) · Col 1:18 (quotation, high confidence) · Rev 1:5 (quotation, high confidence) · 1 Kgs 17:22 (allusion, high confidence) · 2 Kgs 4:35 (allusion, high confidence) · John 11:44 (allusion, high confidence) · 2 Kgs 2:11 (allusion, high confidence) · Gen 5:24 (allusion, high confidence)

Notes and citation

Summary: If Moses and Elijah at the transfiguration had already risen in the bodily form, Christ would not be 'the firstborn of the dead'; so the resurrection must be of the flesh, and those raised before Christ died again.

Book 3, chapter 5. The Greek is from Photius (ANF 6 synopsis 14). A few OCR slips are corrected.
Matt 17:3; Col 1:18; Rev 1:5; 1 Kgs 17:17-24; 2 Kgs 4:32-37; John 11:43-44; 2 Kgs 2:11; Gen 5:24.

Notes on the original text

Digital text corrected (OCR misreading; OCR misreadings; OCR misreadings and Latin letters; OCR: Latin letters; OCR: accent; OCR: accents; OCR: stray letter; OCR: κ for χ; OCR: χ for κ): ὠὐχοῦν, m (γενναῖε) Ἰωρίγενες, εἰ ἐπὶ τοῦ εἴδους μόνων προσδοκᾶσθαι διισχυρίζῃ τὴν ἀνάστασιν ἐν πνευματικῷ μεταθη μένου σώματι → Οὐκοῦν, ὦ (γενναῖε) Ὠρίγενες, εἰ ἐπὶ τοῦ εἴδους μόνου προσδοκᾶσθαι διισχυρίζῃ τὴν ἀνάστασιν ἐν πνευματικῷ μετατιθεμένου σώματι; τὴν κατὰ τὸν λίαν ἡμῖν ὀπτασίαν καὶ Μωυσέα παρέχεις, “Ὡ2σπερ ἐκεῖνοι. φάμενος. → τὴν κατὰ τὸν Ἠλίαν ἡμῖν ὀπτασίαν καὶ Μωυσέα παρέχεις, »ὥσπερ ἐκεῖνοι« φάμενος; παρ᾽ ὁ εἶχον εἰδος ἐξ ἀρχῆς διασῴξοντες. κατὰ τὰ αὐτὰ καὶ ἡ πάντων ἔσται ἀνάστασις, ὁ ΔΙωυσῆς δὲ καὶ ὁ 'Πλίας → παρ᾽ ὃ εἶχον εἶδος ἐξ ἀρχῆς διασῴζοντες, κατὰ τὰ αὐτὰ καὶ ἡ πάντων ἔσται ἀνάστασις«, ὁ Μωυσῆς δὲ καὶ ὁ Ἠλίας; τοῦτο ὁ φὴς ἔχοντες → τοῦτο ὅ φῂς ἔχοντες; »πρωτότοκχοςς« εἶναι »τῶν νεχρῶνε ὑπὸ τῶν προφητῶν καὶ τῶν ἀποστόλων ἀόεται; εἰ γὰρ »πρωτότοκοςςε ἐκαὶ »ἀρχὴ; τῶν γνεκρῶν« Χριστὸς εἶναι πεπίστευται, »πρωτότοχοςς δέ ἐστι ν»τῶν νεκρῶν«ς ὁ πρὸ πάντων ἀναστάς, ὁ δὲ ΔΙουσῆς ἡδὴ → »πρωτότοκος« εἶναι »τῶν νεκρῶν« ὑπὸ τῶν προφητῶν καὶ τῶν ἀποστόλων ᾄδεται; εἰ γὰρ »πρωτότοκος« καὶ »ἀρχὴ τῶν νεκρῶν« Χριστὸς εἶναι πεπίστευται, »πρωτότοκος« δέ ἐστι »τῶν νεκρῶν« ὁ πρὸ πάντων ἀναστάς, ὁ δὲ Μωυσῆς ἤδη; (xal ἀναστῆναι) → (καὶ ἀναστῆναι); περὶ ὃ πληροῦσθαι φὴς → περὶ ὃ πληροῦσθαι φῂς; ὡς (ἐκεῖνος) 2yyvA, μόνου ἡ ἀνάστασις, καὶ οὐ δέναται ἔτι »πρωτόTOXOS« εἶναι ὁ Χριστὸς »τῶν νεχρῶν«, τῷ πρὸ αὐτοῦ ἐχούσας τοῦτο μετὰ τὴν τελευτὴν τὸ εἶδος πεφηνέναι. ψυχάς" ἢ) »πρωτότοχόςς« (ot) ἀληθῶς. ὥσπερ ἔστε, → ὡς ἐκεῖνος βούλεται, μόνου ἡ ἀνάστασις, καὶ οὐ δύναται ἔτι »πρωτότοκος« εἶναι ὁ Χριστὸς »τῶν νεκρῶν«, τῷ πρὸ αὐτοῦ ἐχούσας τοῦτο μετὰ τὴν τελευτὴν τὸ εἶδος πεφηνέναι ψυχάς· ἢ »πρωτότοκός« ἐστιν ἀληθῶς, ὥσπερ ἔστι,; οὐδὲν γὰρ ἐν αὐτῷ ψφευδές → οὐδὲν γὰρ ἐν αὐτῷ ψευδές; ἀδύνατον ὕλως ἠξιῶσθαι → ἀδύνατον ὅλως ἠξιῶσθαι; εἰ δὲ ἀνέστη οὐδεὶς πρὸ αὐτοῦ, οἱ δὲ ἀμφὶ τὸν Mavσέα καὶ τὸν λίαν σάρκας μὲν ἔχοντες τοῖς ἀποστόλοις οὐχ ὦὥφθησαν → εἰ δὲ ἀνέστη οὐδεὶς πρὸ αὐτοῦ, οἱ δὲ ἀμφὶ τὸν Μωυσέα καὶ τὸν Ἠλίαν σάρκας μὲν ἔχοντες τοῖς ἀποστόλοις οὐκ ὤφθησαν; ὁπότε αἱ ψυκαὶ καὶ → ὁπότε αἱ ψυχαὶ καὶ; καθάπερ καὶ ἐπὶ τῆς ΔἊὨωυσέως καὶ ᾿Πλίου ψυχῆς. καὶ οὔτε φθείρεται → καθάπερ καὶ ἐπὶ τῆς Μωυσέως καὶ Ἠλίου ψυχῆς, καὶ οὔτε φθείρεται; ὃ μηδέποτε πέπτωχεν. → ὃ μηδέποτε πέπτωκεν.; ἐὰν δέ τις δυσχεράνας Καὶ πῶς δή, σι ἀπυκριθῇ. εἰ μηδεὶς ἀνέστη πρὸ τοῦ κατελθεῖν εἰς τὸν "Ardıyp τὸν Χριστόν → ἐὰν δέ τις δυσχεράνας »Καὶ πῶς δή« ἀποκριθῇ »εἰ μηδεὶς ἀνέστη πρὸ τοῦ κατελθεῖν εἰς τὸν ᾅδην τὸν Χριστόν; τῆς Σαραφθίνης χήρας ὁ υἱὸς καὶ τῆ- “Σωμανίτιδος καὶ ὁ Ads ξαρος; λεχτέων “122° οὗτοι → τῆς Σαρεφθίνης χήρας ὁ υἱὸς καὶ τῆς Σωμανίτιδος καὶ ὁ Λάζαρος;« λεκτέον ὅτι οὗτοι; διοριζύόμεθα τεθνηξομένων. ἐὰν δὲ κιὼ περὶ τῆς ψυχῆς διαπορήσας φράσῃ τοῦ ᾿Μλίου. → διοριζόμεθα τεθνηξομένων. ἐὰν δὲ καὶ περὶ τῆς ψυχῆς διαπορήσας φράσῃ τοῦ Ἠλίου,; ἡμῶν dt ,ἀσύμπλοκον σαρκχὺς τοῖς ἀποστόλοις φθαι φασκόντων, λεχτέον ὅτι → ἡμῶν δὲ ἀσύμπλοκον σαρκὸς τοῖς ἀποστόλοις ὦφθαι φασκόντων, λεκτέον ὅτι; δείχνυται γὰρ → δείκνυται γὰρ; ἐπὶ τοῦ Βνὼχ μετατιθεμένου → ἐπὶ τοῦ Ἐνὼχ μετατιθεμένου; $ τοίνυν ὥφθη μετὰ τοῦ σώματος “ὁ Mies οὐδέπω τελευτήσας, ἢ ἄνευ τοῦ σώματος), καὶ ἣν τελευτήσας μέν, ἀναστὰς δὲ ἤδη ἐκ νεχρῶν οὐδέπω. → ἢ τοίνυν ὤφθη μετὰ τοῦ σώματος ὁ Ἠλίας οὐδέπω τελευτήσας, ἢ ἄνευ τοῦ σώματος, καὶ ἦν τελευτήσας μέν, ἀναστὰς δὲ ἤδη ἐκ νεκρῶν οὐδέπω..

Topics: Eschatology, Christology

Cite (SBL): Methodius, Res. 3.5 (Bonwetsch GCS 27:394; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/methodius-de-resurrectione/3-5/#p-3-5). (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.

3.6Bonwetsch GCS 27:396

Καὶ ταῦτα, ἵνα δὴ συγχωρήσωμεν τῷ Ὡριγένει, καθ᾽ ἑαυτὸ τὸ εἶδος λέγοντι μετὰ τὴν τελευτὴν ἀποζευγνύμενον ἀπὸ τοῦ σώματος τῇ ψυχῇ δίδοσθαι· ὅπερ ἐστὶν ἁπάντων ἀδυνατώτατον, τῷ προαπόλλυσθαι τὸ εἶδος τῶν σαρκῶν ἐν ταῖς ἀλλοιώσεσι, καθάπερ καὶ τὸ σχῆμα τοῦ συγχωνευομένου ἀνδριάντος πρὸ τῆς διαλύσεως τοῦ χαλκοῦ, ὅτι μὴ δύναται χωρίζεσθαι καθ᾿ ὑπόστασιν ἀπὸ τῆς ὕλης ἡ ποιότης. χωρίζεται μὲν γὰρ ἀπὸ τοῦ ἀνδριάντος χωνευθέντος ἡ περὶ τῷ χαλκῷ μορφὴ ἀφανιζομένη, οὐ μὴν ὑφεστῶσα ἔτι κατ᾽ οὐσίαν. ἐπεὶ δὲ λέγεται ἐν τῷ θανάτῳ τὸ εἶδος χωρίζεσθαι ἀπὸ τῆς σαρκός, φέρε τὸ χωριζόμενον ποσαχῶς λέγεται χωρίζεσθαι ἐπισκεψώμεθα. λέγεται τοίνυν χωρίζεσθαί τι ἀπό τινος ἢ ἐνεργείᾳ καὶ ὑποστάσει, ἢ ἐπινοίᾳ. ἢ ἐνεργείᾳ μέν, οὐ μὴν καὶ ὑποστάσει. (ἐνεργείᾳ μὲν καὶ ὑποστάσει), ὡς εἰ πυρούς τις καὶ κριθὰς μεμιγμένα χωρίσειεν ἀπ᾽ ἀλλήλων· ᾗ μὲν γὰρ κατὰ κίνησιν χωρίζεται, ἐνεργείᾳ λέγεται, ᾗ δὲ χωρισθέντα ὑφέστηκεν, ὑποστάσει λέγεται κεχωρίσθαι. ἐπινοίᾳ δέ, ὅταν τὴν ὕλην ἀπὸ τῶν ποιοτήτων χωρίζωμεν καὶ τὰς ποιότητας ἀπὸ τῆς ὕλης. ἐνεργείᾳ δέ, οὐ μὴν καὶ ὑποστάσει. ὅταν χωρισθέν τι ἀπό τινος μηκέτι ὑπάρχοι, ὑπόστασιν οὐσίας οὐκ ἔχον. γνοίη δ᾽ ἂν τις καὶ ἐν τοῖς χειροτεχνήμασιν ὡς ἔχει, ἀνδριάντα ἰδὼν ἢ ἵππον χαλκοῦν. ταῦτα γὰρ λογιζόμενος ὄψεται τὴν ἔμφυτον μορφὴν διαλλάττοντα, εἰς δὲ ἑτέραν ὄψιν μεθιεστάμενα. ὑφ᾽ ἧς τὸ ξυγγενόμενον εἶδος ἀφανίζεται. εἰ γάρ τις τὰ ἔργα τὰ σχηματιζόμενα εἰς εἶδος ἀνθρώπου ἢ ἵππου συντήκοι, εὑρήσει τὸ μὲν τοῦ σχήματος εἶδος ἀφανιζόμενον, αὐτὴν δὲ τὴν ὕλην μένουσαν. ὥστε ἀσύστατον τὸ λέγειν τὸ μὲν εἶδος (μόνον) ἀνίστασθαι ἠμαυρωμένον μηδέν, τὸ δὲ σῶμα, ἐν ᾧ ἦν τὸ εἶδος ἐντετυπωμένον, διαφθείρεσθαι. ἀλλά, Ναί, φησίν· ἐν πνευματικῷ γὰρ μετατεθήσεται σώματι. --- οὐκοῦν ἀνάγκη τὸ μὲν εἶδος ἰδίως ὁμολογεῖν αὐτὸ τὸ πρῶτον ἐκεῖνο μὴ ἀνίστασθαι, τῷ συναλλοιοῦσθαι αὐτὸ καὶ συμμαραίνεσθαι τῇ σαρκί. κἂν γὰρ ἐν πνευματικῷ μεταπλασθῇ σώματι, αὐτὸ μὲν ἰδίως τὸ πρῶτον ὑποκείμενον ἐκεῖνο οὐκ ἔσται, ὁμοιότης δέ τις ἐκείνου ἐν λεπτομερεῖ μεταπεπλασμένη σώματι. μήτε τὸ εἶδος τὸ αὐτὸ μήτε τὸ σῶμα ἀνίσταται, ἀλλ᾽ ἕτερον ἀντὶ τοῦ προτέρου. τὸ γὰρ ὅμοιον, ἕτερον τοῦ ἑαυτοῦ ὁμοίου ὄν, αὐτὸ ἐκεῖνο τὸ πρῶτον, πρὸς ὃ ἐγένετο, εἶναι οὐ δύναται.

Kai tauta, hina dē synchōrēsōmen tǭ Hōrigenei, kath᾽ heauto to eidos legonti meta tēn teleutēn apozeugnymenon apo tou sōmatos tę̄ psychę̄ didosthai; hoper estin hapantōn adynatōtaton, tǭ proapollysthai to eidos tōn sarkōn en tais alloiōsesi, kathaper kai to schēma tou synchōneuomenou andriantos pro tēs dialyseōs tou chalkou, hoti mē dynatai chōrizesthai kath᾿ hypostasin apo tēs hylēs hē poiotēs. chōrizetai men gar apo tou andriantos chōneuthentos hē peri tǭ chalkǭ morphē aphanizomenē, ou mēn hyphestōsa eti kat᾽ ousian. epei de legetai en tǭ thanatǭ to eidos chōrizesthai apo tēs sarkos, phere to chōrizomenon posachōs legetai chōrizesthai episkepsōmetha. legetai toinyn chōrizesthai ti apo tinos ē energeią kai hypostasei, ē epinoią. ē energeią men, ou mēn kai hypostasei. (energeią men kai hypostasei), hōs ei pyrous tis kai krithas memigmena chōriseien ap᾽ allēlōn; hę̄ men gar kata kinēsin chōrizetai, energeią legetai, hę̄ de chōristhenta hyphestēken, hypostasei legetai kechōristhai. epinoią de, hotan tēn hylēn apo tōn poiotētōn chōrizōmen kai tas poiotētas apo tēs hylēs. energeią de, ou mēn kai hypostasei. hotan chōristhen ti apo tinos mēketi hyparchoi, hypostasin ousias ouk echon. gnoiē d᾽ an tis kai en tois cheirotechnēmasin hōs echei, andrianta idōn ē hippon chalkoun. tauta gar logizomenos opsetai tēn emphyton morphēn diallattonta, eis de heteran opsin methiestamena. hyph᾽ hēs to xyngenomenon eidos aphanizetai. ei gar tis ta erga ta schēmatizomena eis eidos anthrōpou ē hippou syntēkoi, heurēsei to men tou schēmatos eidos aphanizomenon, autēn de tēn hylēn menousan. hōste asystaton to legein to men eidos (monon) anistasthai ēmaurōmenon mēden, to de sōma, en hǭ ēn to eidos entetypōmenon, diaphtheiresthai. alla, Nai, phēsin; en pneumatikǭ gar metatethēsetai sōmati. --- oukoun anankē to men eidos idiōs homologein auto to prōton ekeino mē anistasthai, tǭ synalloiousthai auto kai symmarainesthai tę̄ sarki. kan gar en pneumatikǭ metaplasthę̄ sōmati, auto men idiōs to prōton hypokeimenon ekeino ouk estai, homoiotēs de tis ekeinou en leptomerei metapeplasmenē sōmati. mēte to eidos to auto mēte to sōma anistatai, all᾽ heteron anti tou proterou. to gar homoion, heteron tou heautou homoiou on, auto ekeino to prōton, pros ho egeneto, einai ou dynatai.

"And this is granting Origen his claim that the form by itself, separated from the body after death, is given to the soul; which is the most impossible thing of all, since the form of the flesh perishes beforehand in its alterations, just as the shape of a statue that is being melted down perishes before the dissolution of the bronze, because quality cannot be separated from matter so as to subsist by itself. For the shape that disappears around the bronze is separated from the melted statue, but it no longer subsists in substance. And since the form is said to be separated from the flesh in death, come, let us consider in how many ways what is separated is said to be separated. A thing is said to be separated from something either in act and in subsistence, or in thought, or in act but not in subsistence. In act and in subsistence, as when someone separates wheat and barley that have been mixed: in so far as they are separated by motion, they are said to be separated in act; in so far as they subsist when separated, they are said to be separated in subsistence. In thought, when we separate matter from its qualities and qualities from matter. In act but not in subsistence, when something separated from something no longer exists, having no subsistence of substance. One may see how this is in handicrafts too, looking at a statue or a bronze horse. For when one considers these, one will see them changing their inborn form and passing over into another appearance, through which the form they had disappears. For if someone melts down works shaped into the form of a man or a horse, he will find the form of the shape disappearing, but the material itself remaining. So it is incoherent to say that the form alone rises, dimmed in nothing, while the body in which the form was imprinted is destroyed. 'Yes,' he says, 'for it will be transferred into a spiritual body.' Then it must be admitted that the form itself, properly that first one, does not rise, because it has wasted away together with the flesh. For even if it is remoulded in a spiritual body, it is not itself properly that first substrate, but a certain likeness of it remoulded in a fine body. Neither the same form nor the body rises, but another in place of the former. For what is like, being other than that which it is like, cannot be that very first thing after which it was made."

Textual problem in this passage: see the notes.

Notes and citation

Summary: Since a form cannot subsist apart from its matter, as the shape of a melted statue perishes with it, Origen's risen 'form' in a spiritual body would only be a likeness of the person, not the person himself.

Book 3, chapter 6 (Greek from Photius; ANF 6 synopsis 14-16). The staged text then ran on, after a German phrase, into Greek fragments of chapters 7-10 and 14 (pp. 399-411), which belong to other units; they are removed here by a logged correction, and their translation is supplied separately (see the report).
The three kinds of separation (in act and subsistence, in thought, in act only) are a standard philosophical distinction.
One garbled phrase ("because it has wasted away together with the flesh") is restored by conjecture in a logged correction and translated by its evident sense.

Notes on the original text

Digital text corrected (OCR misreadings; OCR: N for ἡ; OCR: garbled words and leaked line numbers; the garbled verb (συνὴηλ20t060«t ... συμαθῖνον) is restored by conjecture from the sense, and should be checked against the printed edition; OCR: split word; misreading; OCR: stray mark; OCR: ξ for ζ; a German phrase, and Greek fragments of Book 3, chapters 7-10 and 14 (Bonwetsch pp. 399-411) interleaved with German phrases, which belong to other units, removed from the end of this unit (see the translator report)): λέγοντι μετὰ τὴν τελευτὴν ἀποζευγνύμενον ἀπὸ τοῦ σώματος τῇ ψυχῇ δίδοσθαι" ὅπερ ἐστὶν ἁπάντων ἀδυνατότατον, τῷ προαπὀλλυσθαι → λέγοντι μετὰ τὴν τελευτὴν ἀποζευγνύμενον ἀπὸ τοῦ σώματος τῇ ψυχῇ δίδοσθαι· ὅπερ ἐστὶν ἁπάντων ἀδυνατώτατον, τῷ προαπόλλυσθαι; ἀλλοιώσεσι" καθάπερ → ἀλλοιώσεσι, καθάπερ; χωνευθέντος N περὶ τῷ χαλκῷ → χωνευθέντος ἡ περὶ τῷ χαλκῷ; ἀπὸ τῆς σαρχός, φέρε τὸ χωριζόμενον ποσαχῶς λέγεται χωρίζεσθαι ἐπισκεφώμεθα. λέγεται τοίνυν χωρίζεσθαί τε ἀπό τινος 2) ἐνεργείᾳ → ἀπὸ τῆς σαρκός, φέρε τὸ χωριζόμενον ποσαχῶς λέγεται χωρίζεσθαι ἐπισκεψώμεθα. λέγεται τοίνυν χωρίζεσθαί τι ἀπό τινος ἢ ἐνεργείᾳ; πυρούς τις καὶ χριθὰς μεμιγμένα χωρίσειεν ἀπ᾽ ἀλλήλων" ἢ μὲν γὰρ → πυρούς τις καὶ κριθὰς μεμιγμένα χωρίσειεν ἀπ᾽ ἀλλήλων· ᾗ μὲν γὰρ; ἡ δὲ χωρισθέντα ὑφέστηκεν, ὑποστάσει λέγεται χκεχωρίσθαι. → ᾗ δὲ χωρισθέντα ὑφέστηκεν, ὑποστάσει λέγεται κεχωρίσθαι.; ἐν τοῖς χειροτεχν ἡμασιν οἧς ἔχει → ἐν τοῖς χειροτεχνήμασιν ὡς ἔχει; ἀφανίξεται → ἀφανίζεται; συντήχοι, εὐρήσει → συντήκοι, εὑρήσει; ἡμαυρωμένον μηδέν, .. τὸ δὲ σῶμα, ἐν ᾧ ἣν τὸ εἶδος ἐ ἐντετυπωμένον, διαφθείρεσθαι. = ἀλλά, Ναί, φησίν" → ἠμαυρωμένον μηδέν, τὸ δὲ σῶμα, ἐν ᾧ ἦν τὸ εἶδος ἐντετυπωμένον, διαφθείρεσθαι. ἀλλά, Ναί, φησίν·; αὐτὸ τὸ πρῶτον (ἐκεῖνον μὴ ἀνίστασθαι. τῷ συνὴηλ20t060«t αὐτὸ συμαθῖνον τῇ σαυκί. κὰν γὰρ ἐν πνευματικῷ μεταπλαυθῇ σώματι, αὐτὸ μὲν ἰδίως τὸ πρῶτον ὑποκείμενον ἐχεῖνωυ οὐκ ἔστια, ὁμοιότης δέ τις ἐκείνου ἐν λεπτομερεῖ μεταπεπλασμένη σεώματι. μήτε τὸ εἰδος τὸ αὐτὸ μήτε TO σῶμα → αὐτὸ τὸ πρῶτον ἐκεῖνο μὴ ἀνίστασθαι, τῷ συναλλοιοῦσθαι αὐτὸ καὶ συμμαραίνεσθαι τῇ σαρκί. κἂν γὰρ ἐν πνευματικῷ μεταπλασθῇ σώματι, αὐτὸ μὲν ἰδίως τὸ πρῶτον ὑποκείμενον ἐκεῖνο οὐκ ἔσται, ὁμοιότης δέ τις ἐκείνου ἐν λεπτομερεῖ μεταπεπλασμένη σώματι. μήτε τὸ εἶδος τὸ αὐτὸ μήτε τὸ σῶμα; τὸ γὰρ ὅμοιον, ἕτερον τοῦ ἑαυτοῦ ὁμοίων; ὦν, αὐτὸ ἐχεῖνου τὸ πρῶτον, πρὸς 0 ἐγένετο, → τὸ γὰρ ὅμοιον, ἕτερον τοῦ ἑαυτοῦ ὁμοίου ὄν, αὐτὸ ἐκεῖνο τὸ πρῶτον, πρὸς ὃ ἐγένετο,; Wenn aber. καὶ ιωύσέως καὶ Πλίου, οὐχ ἕτερον ἐν τῇ μεταμορφώσει παρ᾽ ὁ ἦν — reitet, nämlich: Τίς οὖν χρεία τοῖς κολαζομένοις ὀδόντων; οὐ γὰρ εἰς τὴν Γέενναν ὄντες φάγονται. πᾶν γὰρ μέλος εἴς τινα χρείαν ὁ δημιουργὸς «γὰρ᾽ τὸ τὴν ποιότητα τῶν μελῶν ἐν τῷ χαρακτῆρι τῆς μορφῆς ἑκάστου δι Er sagt aber nun: ὥσπερ ἦν τὸ Ἰησοῦ εἶδος zaı Μωτλσέως καὶ ᾿Ηλίου, οὐχ ἕτερον ἐν τῇ μεταμορφώσει παρ᾽ ὃ ἦν, SO Soll auch die οι οὐδὲ αὐτοὶ πρὸς ἐλευθερίαν ἀνέσφηλαν καθαράν. οὐδὲ τῶν ἐχθοῶν καταχρατήσαντες ἐξουσιαστικώτερον κατῴκησαν τὴν Ἱερουσαλήμ. εἴργοντο γοῦν ὑπὸ τῶν ἀλλοεθνῶν πολλάκις οἰκοδομῆσαι θελήσαντες τὸν ναύόν᾽ ὅθεν καὶ ἐν τεσσαράκοντα αὐτὸν καὶ ἕξ ἔτεσι μόλις ἠδυνήθησαν δείμασθαι. τοῦ Σολομῶντος ἐν ἑπταετεῖ χρόνῳ ἐκ θεμελίων αὐτὸν συμπληρώσαντος. καὶ τί χρὴ λέγειν; ἀπὸ γὰρ δὴ Ναβουχοδονόσορ καὶ τῶν μετ᾿ αὐτὸν Βαρυλῶνος βασιλευσάντων ἄχρι τῆς Περσῶν ἐπὶ τοὺς ᾿Ἡσσυρίους καθόδου, τῆς τε .Ιλεξάνδρου ἡγεμονίας, καὶ τοῦ Ῥωμαίων» τοῦ πρὸς τοὺς Ἰουδαίους συρραγέντος πολέμου, ἑξάκις χατεστράφησαν ὑπὸ τῶν πολεμίων τὰ ᾿ἱεροσόλυμα. .. καὶ τοῦτο ᾿Ιώσηππος ἱστορεῖ λέγων »ἔτει δευτέρῳ τῆς Οὐεσπασιανοῦ ἡγεμονίας, ἁλοῦσα δὲ καὶ πρότερον πεντάκις, τοῦτο δεύτερον ἠρημώθη. ᾿Ασοχαῖος μὲν γὰρ ὁ τῶν Alyvrrtiov βασιλεύς, καὶ μετ᾽ αὐτὸν ᾿Αντίοχος, ἔπειτα Πομπήϊος, καὶ ἐπὶ τούτοις σὺν Ἡρώδῃ Σόσσιος ἑλόντες ἐνέπρησαν τὴν πόλιν" πρὸ db τούτων ὁ τῶν }δαβυλωνίων βασιλεὺς ματικὸς λύγος ἐν τῷ KOKKM τοῦ σίτου δραξάμενος τῆς παρακειμένης ὕλης καὶ δι᾿ ὅλης αὐτῆς χωρήσας περιδραξάέμενος αὐτῆς. τοῦ αὐτοῦ εἴδους οὗ ἔχει δυνάμεων ἐπιτίθησι τῇ ποτε γῇ καὶ ὕδατι καὶ ἀέρι καὶ περὶ καὶ LANGES τὰς ἐκείνων ποιότητας μεταβάλλει ἐπὶ ταύτην, He ἐστι» αὐτὸς δημιουργός, καὶ οὗτος συμπληροῦται ὁ στύόχυς, εἰς περβολὴν διαφέρων τοῦ ἐξ ἀρχῆς κόκκου. υ σι (xal τοῦτό ποτε ἡμῶν τὸ σῶμα σῶμα δόξης ἡν πρὸ τῆς παραβάσεως, καὶ οὕτως ἔνδοξον Hp. ὅτι νῦν μετὰ τὴν παράβασιν σῶμα ταπεινώσεως λέγεται. οὐ γὰρ ἂν εἰ μὴ ἔνδοξον ἣν. ταπεινώσεως νῦν ἐκλήθη. ταπεινοῦται γὰρ ἀπὸ σφάλματος τὸ ἔνδοξον. τὸ γὰρ ἀεὶ ταπεινὸν οὐκ ἂν τις εἴποι ὅτι διὰ τὴν παρώρασιν ἐταπεινώθη. καὶ γὰρ καὶ περὶ τοῦ ἱσταμένου, εἰ πέσοι, λέγομεν ὅτι ἔπεσε, περὶ δὲ τοῦ ἀεὶ κειμένου οὐκ ἂν τις εἴποι ὁτι ἁμαρτῆσαν ἔπεσεν. ὥστε τοῦτο τὸ σῶμα ἄφθαρτον καὶ ἔνδοξον γινόμενον ἀνίσταται καὶ οὐχ ἕτερον.) → .

Topics: Eschatology

Cite (SBL): Methodius, Res. 3.6 (Bonwetsch GCS 27:396; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/methodius-de-resurrectione/3-5/#p-3-6). (abbreviation not yet checked)

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3.7Bonwetsch GCS 27:398

ὥσπερ ἦν τὸ Ἰησοῦ εἶδος καὶ Μωυσέως καὶ Ἠλίου, οὐχ ἕτερον ἐν τῇ μεταμορφώσει παρ᾽ ὃ ἦν … Τίς οὖν χρεία τοῖς κολαζομένοις ὀδόντων; οὐ γὰρ εἰς τὴν Γέενναν ὄντες φάγονται. πᾶν γὰρ μέλος εἴς τινα χρείαν ὁ δημιουργὸς κατεσκεύασεν … εἶδος [φησιν εἶναι] ⟨γὰρ⟩ τὸ τὴν ποιότητα τῶν μελῶν ἐν τῷ χαρακτῆρι τῆς μορφῆς ἑκάστου ἐμφαῖνον. … ὥσπερ ἦν τὸ Ἰησοῦ εἶδος καὶ Μωυσέως καὶ Ἠλίου, οὐχ ἕτερον ἐν τῇ μεταμορφώσει παρ᾽ ὃ ἦν …

hōsper ēn to Iēsou eidos kai Mōyseōs kai Ēliou, ouch heteron en tę̄ metamorphōsei par᾽ ho ēn … Tis oun chreia tois kolazomenois odontōn? ou gar eis tēn Geennan ontes phagontai. pan gar melos eis tina chreian ho dēmiourgos kateskeuasen … eidos [phēsin einai] ⟨gar⟩ to tēn poiotēta tōn melōn en tǭ charaktēri tēs morphēs hekastou emphainon. … hōsper ēn to Iēsou eidos kai Mōyseōs kai Ēliou, ouch heteron en tę̄ metamorphōsei par᾽ ho ēn …

"... 'as the form of Jesus and of Moses and Elijah was not other in the transfiguration than it had been' ... 'What need, then, have those who are punished of teeth? For they will not eat in Gehenna. For the Creator made every member for some use' ... 'For form is what displays the quality of the members in the character of each one's shape' ... 'as the form of Jesus and of Moses and Elijah was not other in the transfiguration than it had been' ..."

[Slavonic version, translated from N. Bonwetsch's German:] "But a certain man is insolent in this too. For after asserting that the form is what rises, when it is granted a change to greater glory, 'as the form of Jesus was,' he trampled on his own word again, having forgotten it, and like those without reason began to proclaim something else. For, not wishing to speak according to the true word, 'where there will be weeping and gnashing of teeth,' he has rather devised another word opposed to it: 'It is not possible for us to rise in the same constitution, having legs again and hands and the like.' He has said things that altogether contradict themselves. For how is it not contradictory, when, after establishing that the abiding form rises, he further asserts that the same impress will not exist, although there will be no other form than the sameness of the impress, which shows each form in each person? For the form, he says, is what shows [the quality of the members]. So, if he hopes that the resurrection will take place in the form, one must rise again having that form, that is, hands and feet and the other members, even if the body will be changed into something finer. Origen says: 'For it is unfitting to rise in the same shape, having feet and teeth and the other members ...' For if there is no need at all there of hand or foot or the other members, then the form does not rise either. But if the form rises, everything must rise in the first shape. For even if the body given to the soul is to be a psychic one, it too must be shaped into the first body and in its likeness, if what rises exists only in the form. If there is no need of feet or teeth in the resurrection, there is no need for the form to rise either. And if the form does not rise, then that fine body cannot be characterized by this body; for how could that body be reshaped into members we have no need of? So if the form rises, he contradicts himself, destroying the resurrection for the regeneration of the members; and if even the form does not rise, he contradicts himself on this and is inconsistent, expecting each to receive the form that will not be received ... the resurrection of all will be [like the transfiguration]. So if the resurrection of all will be as Jesus' appearing on the mountain was, the resurrection is proclaimed in the same members. For Jesus did not have another body in the transfiguration than his real one, in which he was also glorified, having hands and a body and eyes, so that we may clearly recognize that we too will rise in this body, and that this body will be glorified."

Textual problem in this passage: see the notes.

Matt 17:2 (allusion, high confidence) · Matt 8:12 (quotation, high confidence)

Notes and citation

Summary: Greek phrases of Origen quoted in Book 3, chapters 7-8.

Only excerpts of this chapter survive in Greek (shown in the original column and translated first). The whole chapter survives in the Old Slavonic version; it follows in brackets, translated from Bonwetsch's German (GCS 27, 1917), and so overlaps the Greek excerpts.
These are Origen's words (cf. 1.22 and 1.24) quoted inside the German of Book 3, chapters 7-8; the German is staged as 3.7-3.8 and already translates them. They need not be published separately.
In 'εἶδος [φησιν εἶναι] ⟨γὰρ⟩' the edition brackets the words 'he says it is' (from Photius) and supplies 'for' from the Slavonic; the translation follows the edition.
Book 3, chapter 7. Translated from Bonwetsch's German translation of the Old Slavonic; Greek words from Origen are printed in the German in the edition, and the Slavonic is defective at the points marked '...'. Some Greek fragments of this chapter were staged inside ref 3.6 (see the report).
Matt 17:2; Matt 8:12. Origen's words recall 1.24 (staged '1.23').

Notes on the original text

Digital text corrected (Greek words lost in the extraction supplied from the page; German passage omitted; Greek words lost in the extraction supplied from the page; German phrase of the parallel translation removed; OCR misreadings (checked against a second OCR of the page); OCR misreadings (checked against a second OCR of the page); Greek words lost in the extraction supplied from the page; German phrase of the parallel translation removed; comma of the German sentence removed; fragment ends): καὶ ιωύσέως καὶ Πλίου, οὐχ ἕτερον ἐν τῇ μεταμορφώσει παρ᾽ ὁ ἦν — reitet, nämlich: Τίς → ὥσπερ ἦν τὸ Ἰησοῦ εἶδος καὶ Μωυσέως καὶ Ἠλίου, οὐχ ἕτερον ἐν τῇ μεταμορφώσει παρ᾽ ὃ ἦν … Τίς; ὁ δημιουργὸς «γὰρ᾽ τὸ τὴν → ὁ δημιουργὸς κατεσκεύασεν … εἶδος [φησιν εἶναι] ⟨γὰρ⟩ τὸ τὴν; ἑκάστου δι Er sagt aber nun: ὥσπερ → ἑκάστου ἐμφαῖνον. … ὥσπερ; εἶδος zaı Μωτλσέως καὶ ᾿Ηλίου → εἶδος καὶ Μωυσέως καὶ Ἠλίου; παρ᾽ ὃ ἦν, → παρ᾽ ὃ ἦν ….

Topics: Christology, Eschatology

Cite (SBL): Methodius, Res. 3.7 (Bonwetsch GCS 27:398; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/methodius-de-resurrectione/3-5/#p-3-7). (abbreviation not yet checked)

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3.8Bonwetsch GCS 27:400

Translated by Claude from N. Bonwetsch's German translation (1917) of the Old Church Slavonic; neither is shown

"And yet he did not see with his understanding; even though he knew that too, he came out with contradictions, arguing with bad persuasion. For he says: 'It is written, "You have broken the teeth of sinners," and "The Lord has broken the teeth of the lions," and "His teeth are whiter than milk." This must be understood not of sensible teeth but of certain spiritual teeth: God has broken these teeth of sinners. So, correspondingly, "where there will be weeping and gnashing of teeth" must be understood in the same way.' For he does not remember that the word of Scripture must sometimes be understood as it stands and sometimes explained spiritually. It is written: 'While the food was still in their mouth, the wrath of God came upon them,' because they blasphemed God as unable to set a table for them. And see again how Scripture speaks of spiritual garments: 'For the queen stands at your right hand,' and so on; and 'Let my soul rejoice in the Lord, for he has clothed me with garments of salvation.' This he does not say of visible garments. But in other places he speaks plainly of visible garments: 'They divided my garments among them and cast lots for my clothing'; and 'Whoever has two garments, let him give to him who has none.' This must be read with understanding, taking the one spiritually and the other literally. This can be recognized from the word of the Gospel, for it is written: 'That the Scripture might be fulfilled: They divided my garments,' and so on. And as here Scripture speaks both of sensible and of spiritual garments, so what is said of bones and of teeth must be understood."

Ps 3:7 (3:8 LXX) (quotation, high confidence) · Ps 58:6 (57:7 LXX) (quotation, high confidence) · Gen 49:12 (quotation, high confidence) · Matt 8:12 (quotation, high confidence) · Ps 78:30 (77:30 LXX) (quotation, high confidence) · Ps 78:31 (77:31 LXX) (quotation, high confidence) · Ps 78:19 (77:19 LXX) (allusion, medium confidence) · Ps 45:9 (44:10 LXX) (quotation, high confidence) · Isa 61:10 (quotation, high confidence) · Ps 22:18 (21:19 LXX) (quotation, high confidence) · Luke 3:11 (quotation, high confidence) · John 19:24 (quotation, high confidence)

Notes and citation

Summary: Against Origen's spiritual reading of the 'gnashing of teeth', the narrator argues that Scripture speaks sometimes literally and sometimes spiritually, as its uses of 'garments' show, so bodily teeth are meant here.

Book 3, chapter 8. Translated from Bonwetsch's German translation of the Old Slavonic.
Ps 3:7 (LXX 3:8); Ps 58:6 (LXX 57:7); Gen 49:12; Matt 8:12; Ps 78:30-31 (LXX 77:30-31), with 78:19; Ps 45:9 (LXX 44:10); Isa 61:10; Ps 22:18 (LXX 21:19); Luke 3:11; John 19:24.

Topics: Eschatology, Scripture and canon

Cite (SBL): Methodius, Res. 3.8 (Bonwetsch GCS 27:400; trans. Sophia Scriptura from the German of N. Bonwetsch, 1917, https://sophiascriptura.com/fathers/methodius-de-resurrectione/3-5/#p-3-8). (abbreviation not yet checked)

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3.9Bonwetsch GCS 27:403

οὐδὲ γὰρ οὐδὲ αὐτοὶ πρὸς ἐλευθερίαν ἀνέσφηλαν καθαράν, οὐδὲ τῶν ἐχθρῶν κατακρατήσαντες ἐξουσιαστικώτερον κατῴκησαν τὴν Ἱερουσαλήμ. εἴργοντο γοῦν ὑπὸ τῶν ἀλλοεθνῶν πολλάκις οἰκοδομῆσαι θελήσαντες τὸν ναόν· ὅθεν καὶ ἐν τεσσαράκοντα αὐτὸν καὶ ἕξ ἔτεσι μόλις ἠδυνήθησαν δείμασθαι, τοῦ Σολομῶντος ἐν ἑπταετεῖ χρόνῳ ἐκ θεμελίων αὐτὸν συμπληρώσαντος. καὶ τί χρὴ λέγειν; ἀπὸ γὰρ δὴ Ναβουχοδονόσορ καὶ τῶν μετ᾿ αὐτὸν Βαβυλῶνος βασιλευσάντων ἄχρι τῆς Περσῶν ἐπὶ τοὺς Ἀσσυρίους καθόδου, τῆς τε Ἀλεξάνδρου ἡγεμονίας, καὶ τοῦ Ῥωμαίων τοῦ πρὸς τοὺς Ἰουδαίους συρραγέντος πολέμου, ἑξάκις κατεστράφησαν ὑπὸ τῶν πολεμίων τὰ Ἱεροσόλυμα... καὶ τοῦτο Ἰώσηππος ἱστορεῖ λέγων »ἔτει δευτέρῳ τῆς Οὐεσπασιανοῦ ἡγεμονίας, ἁλοῦσα δὲ καὶ πρότερον πεντάκις, τοῦτο δεύτερον ἠρημώθη. Ἀσοχαῖος μὲν γὰρ ὁ τῶν Αἰγυπτίων βασιλεύς, καὶ μετ᾽ αὐτὸν Ἀντίοχος, ἔπειτα Πομπήϊος, καὶ ἐπὶ τούτοις σὺν Ἡρώδῃ Σόσσιος ἑλόντες ἐνέπρησαν τὴν πόλιν· πρὸ δὲ τούτων ὁ τῶν Βαβυλωνίων βασιλεὺς κρατήσας ἠρήμωσεν αὐτήν.«

oude gar oude autoi pros eleutherian anesphēlan katharan, oude tōn echthrōn katakratēsantes exousiastikōteron katǭkēsan tēn Hierousalēm. eirgonto goun hypo tōn alloethnōn pollakis oikodomēsai thelēsantes ton naon; hothen kai en tessarakonta auton kai hex etesi molis ēdynēthēsan deimasthai, tou Solomōntos en heptaetei chronǭ ek themeliōn auton symplērōsantos. kai ti chrē legein? apo gar dē Nabouchodonosor kai tōn met᾿ auton Babylōnos basileusantōn achri tēs Persōn epi tous Assyrious kathodou, tēs te Alexandrou hēgemonias, kai tou Rhōmaiōn tou pros tous Ioudaious syrragentos polemou, hexakis katestraphēsan hypo tōn polemiōn ta Hierosolyma... kai touto Iōsēppos historei legōn »etei deuterǭ tēs Ouespasianou hēgemonias, halousa de kai proteron pentakis, touto deuteron ērēmōthē. Asochaios men gar ho tōn Aigyptiōn basileus, kai met᾽ auton Antiochos, epeita Pompēïos, kai epi toutois syn Hērōdę̄ Sossios helontes eneprēsan tēn polin; pro de toutōn ho tōn Babylōniōn basileus kratēsas ērēmōsen autēn.«

"... For neither did they themselves rise again to pure freedom, nor, having overcome their enemies, did they dwell in Jerusalem with greater authority. Indeed, they were often prevented by the foreign nations when they wanted to build the temple; that is why they were barely able to build it in forty-six years, whereas Solomon completed it from the foundations in seven years. And what need is there to say more? From Nebuchadnezzar and those who reigned in Babylon after him, until the descent of the Persians against the Assyrians, the rule of Alexander, and the war of the Romans that broke out against the Jews, Jerusalem was overthrown six times by its enemies ... And Josephus records this, saying: 'In the second year of Vespasian's rule ... having been captured five times before, it was now laid waste a second time. For Asochaeus the king of the Egyptians, and after him Antiochus, then Pompey, and after these Sosius with Herod, captured the city and burned it; but before these the king of the Babylonians captured it and laid it waste.'"

[Slavonic version, translated from N. Bonwetsch's German:] "He also speaks of Ezekiel's prophecy of the bones that rise: he says it speaks of the captivity, that the people were like withered bones through grief and toil, and he calls their return a resurrection. That is why they said, 'Our bones were withered,' that is, in the captivity; so the promise of the resurrection of the people is a promise as from death and from exile. But the word runs as follows (let us look at the text of the Bible too): 'And the hand of the Lord came upon me and brought me out by the Spirit of the Lord and set me in the middle of a plain, and it was full of human bones.' And soon after: 'And I will put my Spirit upon you, and you shall live ... And I prophesied as the Lord commanded me.' And soon after: 'And I looked, and behold, sinews and flesh grew upon them, and skin came upon them,' and so on. 'And he said to me, Prophesy to the wind, son of man. And I said to the wind, Thus says the Lord God: Come from the four winds and breathe upon these dead.' And soon after: 'Thus says the Lord: Behold, I open your graves and bring you up out of your graves.' And soon after: 'And you shall know that I am the Lord; I have spoken and I will do it, says the Lord God.' While the word shows the resurrection of the dead from the grave, and those scattered bones adorned with sinews and flesh and skin and made alive by the Holy Spirit, Origen foolishly understands them of the captivity, as though the people had been set free as from death from that heavy servitude. But the prophet does not say that there were men on that plain, but human bones. For if this were said not of bones without souls but of the living and the captives, then the very people who were alive at the time of the prophecy, to whom the promise was made, would have had to be freed from captivity and come to their own land. But if those to whom the word came are shown not to have returned from captivity, but to have died there among the Chaldeans with Zedekiah, then the truth contradicts you, Origen; for seventy years were completed from the time Jerusalem was taken captive. Origen himself teaches that a prophecy is fulfilled not in something else but in that about which it was prophesied: for 'they say, Our bones were withered, we are lost' is said not of others but of those very people who were led captive. So if this is said of them, those in Babylon, the promise of return was also made to them. Why did they not enjoy the promise, but perished in servitude? ... 'nor did he lay it waste after capturing it.' So the promise of God was not fulfilled in the later generations either, as I understand it, even if Origen thinks that God's promise is only words and not deeds. The words of Scripture by which he would like to confirm this explanation also contradict him. For what is said in Scripture, 'Our bones are scattered in Hades' and 'Heal me, for my bones are troubled,' is said in truth of bones scattered after the death of this body, the souls praying to be freed from that scattering and slaughter."

Textual problem in this passage: see the notes.

John 2:20 (allusion, high confidence) · 1 Kgs 6:38 (allusion, high confidence) · Ezek 37:11 (quotation, high confidence) · Ezek 37:1 (quotation, high confidence) · Ezek 37:6 (quotation, high confidence) · Ezek 37:7 (quotation, high confidence) · Ezek 37:8 (quotation, high confidence) · Ezek 37:9 (quotation, high confidence) · Ezek 37:12 (quotation, high confidence) · Ezek 37:14 (quotation, high confidence) · Jer 52:11 (allusion, medium confidence) · Jer 25:11 (allusion, medium confidence) · Ps 141:7 (140:7 LXX) (quotation, high confidence) · Ps 6:2 (6:3 LXX) (quotation, high confidence)

Notes and citation

Summary: The return from Babylon did not fulfil Ezekiel's promise, since Jerusalem was repeatedly captured afterwards, as Josephus records.

Only excerpts of this chapter survive in Greek (shown in the original column and translated first). The whole chapter survives in the Old Slavonic version; it follows in brackets, translated from Bonwetsch's German (GCS 27, 1917), and so overlaps the Greek excerpts.
Greek of Book 3, chapter 9 (from Photius; ANF 6 synopsis 18), to be inserted at the gap in the German staged as 3.9. John 2:20; 1 Kgs 6:38; Josephus, Jewish War 6.435-437.
Book 3, chapter 9. Translated from Bonwetsch's German translation of the Old Slavonic. At the gap marked '...' the edition prints a Greek passage (from Photius) on the six captures of Jerusalem, ending with a quotation from Josephus; it was staged inside ref 3.6 and is supplied separately (see the report).
Ezek 37:1-14 (Septuagint); Jer 52:8-11 (Zedekiah); Jer 25:11-12; Ps 141:7 (LXX 140:7); Ps 6:2 (LXX 6:3). The reference is to Origen's interpretation in his comment on Ps 1:5 (1.23-1.24).

Notes on the original text

Digital text corrected (Greek words lost in the extraction supplied from the page; OCR misreadings (checked against a second OCR of the page); OCR misreadings (checked against a second OCR of the page); OCR misreadings (checked against a second OCR of the page); Greek words lost in the extraction supplied from the page): οὐδὲ αὐτοὶ πρὸς ἐλευθερίαν ἀνέσφηλαν καθαράν. οὐδὲ τῶν ἐχθοῶν καταχρατήσαντες → οὐδὲ γὰρ οὐδὲ αὐτοὶ πρὸς ἐλευθερίαν ἀνέσφηλαν καθαράν, οὐδὲ τῶν ἐχθρῶν κατακρατήσαντες; τὸν ναύόν᾽ ὅθεν → τὸν ναόν· ὅθεν; δείμασθαι. τοῦ Σολομῶντος → δείμασθαι, τοῦ Σολομῶντος; Βαρυλῶνος → Βαβυλῶνος; ᾿Ἡσσυρίους → Ἀσσυρίους; τῆς τε .Ιλεξάνδρου → τῆς τε Ἀλεξάνδρου; Ῥωμαίων» τοῦ → Ῥωμαίων τοῦ; χατεστράφησαν → κατεστράφησαν; τὰ ᾿ἱεροσόλυμα. .. καὶ → τὰ Ἱεροσόλυμα... καὶ; ᾿Ιώσηππος → Ἰώσηππος; ᾿Ασοχαῖος μὲν γὰρ ὁ τῶν Alyvrrtiov βασιλεύς → Ἀσοχαῖος μὲν γὰρ ὁ τῶν Αἰγυπτίων βασιλεύς; ᾿Αντίοχος → Ἀντίοχος; τὴν πόλιν" πρὸ db τούτων ὁ τῶν }δαβυλωνίων βασιλεὺς → τὴν πόλιν· πρὸ δὲ τούτων ὁ τῶν Βαβυλωνίων βασιλεὺς κρατήσας ἠρήμωσεν αὐτήν.«.

Extrabiblical texts: Josephus, B.J. 6.435-437 (Josephus (works); quotation)

Topics: Eschatology, Scripture and canon

Cite (SBL): Methodius, Res. 3.9 (Bonwetsch GCS 27:403; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/methodius-de-resurrectione/3-5/#p-3-9). (abbreviation not yet checked)

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3.10Bonwetsch GCS 27:405

⟨ὡς γὰρ⟩ ὁ σπερματικὸς λόγος ἐν τῷ κόκκῳ τοῦ σίτου δραξάμενος τῆς παρακειμένης ὕλης καὶ δι᾿ ὅλης αὐτῆς χωρήσας περιδραξάμενος αὐτῆς, τοῦ αὐτοῦ εἴδους οὗ ἔχει δυνάμεων ἐπιτίθησι τῇ ποτὲ γῇ καὶ ὕδατι καὶ ἀέρι καὶ πυρὶ καὶ νικήσας τὰς ἐκείνων ποιότητας μεταβάλλει ἐπὶ ταύτην, ἧς ἐστιν αὐτὸς δημιουργός, καὶ οὗτος συμπληροῦται ὁ στάχυς, εἰς ὑπερβολὴν διαφέρων τοῦ ἐξ ἀρχῆς κόκκου.

⟨hōs gar⟩ ho spermatikos logos en tǭ kokkǭ tou sitou draxamenos tēs parakeimenēs hylēs kai di᾿ holēs autēs chōrēsas peridraxamenos autēs, tou autou eidous hou echei dynameōn epitithēsi tę̄ pote gę̄ kai hydati kai aeri kai pyri kai nikēsas tas ekeinōn poiotētas metaballei epi tautēn, hēs estin autos dēmiourgos, kai houtos symplēroutai ho stachys, eis hyperbolēn diapherōn tou ex archēs kokkou.

"'... [For as] the seminal principle in the grain of wheat lays hold of the matter lying around it, passes through the matter itself, and, having grasped it, imposes on what was once earth and water and air and fire the powers it has of its own form, and, overcoming their qualities, changes them into the form of which it is itself the maker; and so the ear is filled out, differing exceedingly from the original grain.'"

[Slavonic version, translated from N. Bonwetsch's German:] "Let us examine also the parable of the grain of wheat, how, when sown and grown into a blade, it comes again to its old form. The apostle too says: 'But someone will say, How are the dead raised? With what form do they come?' Origen explains this and says: 'So if our body is like a grain of wheat, and is sown and decays like a grain, while the shoot within it lets the former constitution gain substance in the ear, and what rises is not what was sown but what comes from what was sown, so too our body will at that time gain substance from the matter at hand, receiving a spiritual body, not heavy or hard like this earthly one of flesh and bone, but delicate and as if of air; for such is the spiritual body.' This he writes in his treatise on the resurrection. And he also writes in that on the Psalms: 'For as the seminal principle ...' It is clear that Origen cannot think quite exactly about the grain of wheat. For he said that 'the grain passes into another body, that is, that of the ear, and its constitution changes through the decay and through the growth,' and that what remains of the plant is not like it, so that there is a great difference between the grain and the ear in shape and size and adornment, and that the resurrection of the dead happens in the same way as with what is sown and sprouts, so that the dying body must necessarily be unlike the rising one. But he erred altogether, not having grasped how to think rightly about nature, when he said, 'What is sown is one thing, and what sprouts from what is sown is another.' To me it seems more correct that from the same grain a grain of the same kind is born, the same in every respect, in size and in all its properties. What else is the ear but a grain of wheat that has not yet thrown off the garment of its husk? So it would be better to say that the grains are more useful than the ear; for the grains are the wheat, fit to be laid in the barn, but the ear is the wheat still mixed with husks. And if it is according to this word, the risen body is inferior to the one that died. For if the sown wheat changes into the ear, and the ears are nothing but wheat not yet separated from the husks, and Origen prefers to compare the resurrection of our bodies to the ears rather than to what is sown, which is the wheat, then according to Origen the risen body will not only not be better than the one that died, but even inferior. And if we say that the ear is more beautiful than the grain, that sown grain too was an ear before. If the sown grain had never previously grown as an ear, it would be right to say that the grain sown first is not equal to the ear; but if the sown grain too was previously in an ear, how can what is sown differ from what has grown? The apostle, then, wishing to show the resurrection of the dead to those who did not yet believe in it, makes a comparison from this visible thing, saying, 'Fool, what you sow does not come to life unless it first dies,' and so on. For as that too seems to have died, but in its time comes to life again more beautiful, so the dead bodies too will rise on that day at the Lord's command."

Textual problem in this passage: see the notes.

1 Cor 15:37 (allusion, high confidence) · 1 Cor 15:35 (quotation, high confidence) · 1 Cor 15:36 (quotation, high confidence)

Notes and citation

Summary: Origen's seed analogy, quoted again in Book 3, chapter 10.

Only excerpts of this chapter survive in Greek (shown in the original column and translated first). The whole chapter survives in the Old Slavonic version; it follows in brackets, translated from Bonwetsch's German (GCS 27, 1917), and so overlaps the Greek excerpts.
The same words of Origen as at the end of Book 1, chapter 24 (staged '1.23'). 1 Cor 15:37.
Book 3, chapter 10. Translated from Bonwetsch's German translation of the Old Slavonic. Origen is quoted from his lost treatise On the Resurrection and from his commentary on the Psalms (the Greek of the latter quotation is printed in the edition: cf. 1.24, staged '1.23'; it was staged inside ref 3.6).
1 Cor 15:35-38.

Notes on the original text

Digital text corrected (Greek words lost in the extraction supplied from the page; OCR misreadings (checked against a second OCR of the page); OCR misreadings (checked against a second OCR of the page)): ματικὸς λύγος ἐν τῷ KOKKM → ⟨ὡς γὰρ⟩ ὁ σπερματικὸς λόγος ἐν τῷ κόκκῳ; περιδραξάέμενος αὐτῆς. τοῦ → περιδραξάμενος αὐτῆς, τοῦ; τῇ ποτε γῇ → τῇ ποτὲ γῇ; καὶ περὶ καὶ LANGES τὰς ἐκείνων ποιότητας μεταβάλλει ἐπὶ ταύτην, He ἐστι» αὐτὸς → καὶ πυρὶ καὶ νικήσας τὰς ἐκείνων ποιότητας μεταβάλλει ἐπὶ ταύτην, ἧς ἐστιν αὐτὸς; στύόχυς, εἰς περβολὴν → στάχυς, εἰς ὑπερβολὴν.

Topics: Eschatology

Cite (SBL): Methodius, Res. 3.10 (Bonwetsch GCS 27:405; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/methodius-de-resurrectione/3-5/#p-3-10). (abbreviation not yet checked)

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3.11Bonwetsch GCS 27:407

Translated by Claude from N. Bonwetsch's German translation (1917) of the Old Church Slavonic; neither is shown

"Strange too is something we almost forgot: that the bodies of the saints, when they rise, are changed into another, wonderful shape, but those of the sinners are not, if it is to be impossible for those bodies to rise. For no one dares to say that those of whom Daniel says that they rise 'to great shame' will be 'conformed' to the body of Christ. But if Origen, eager to hold his ground and compelled by this logical construction, says that the sinners will have very despised bodies, he is thereby convicted of holding that not these bodies rise but bodies more contemptible than these, and he contradicts himself when he says that our bodies cannot rise to a life of rest. For if the bodies of the sinners are tormented, they must surely be incorruptible and immortal, so that they are able to endure the torment."

Phil 3:21 (quotation, high confidence) · Dan 12:2 (quotation, high confidence)

Notes and citation

Summary: Origen cannot consistently give the saints glorious new bodies while the punished sinners must also have incorruptible bodies to endure torment.

Book 3, chapter 11. Translated from Bonwetsch's German translation of the Old Slavonic. Phil 3:21; Dan 12:2.

Topics: Eschatology

Cite (SBL): Methodius, Res. 3.11 (Bonwetsch GCS 27:407; trans. Sophia Scriptura from the German of N. Bonwetsch, 1917, https://sophiascriptura.com/fathers/methodius-de-resurrectione/3-5/#p-3-11). (abbreviation not yet checked)

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3.12Bonwetsch GCS 27:407

Translated by Claude from N. Bonwetsch's German translation (1917) of the Old Church Slavonic; neither is shown

"We must also speak to him about the resurrection of Christ from the dead. For he says that the Son of God did not rise with the same body in which he suffered, writing as follows. Origen: 'But since someone may say, adducing the resurrection of Christ, that we too can rise in that shape, having two hands and feet again, and, if someone has a wound, keeping it after the resurrection, as the Saviour too said, "Touch me" and "See the print of the nails," we say to him: the Saviour, when he rose and wished to appear to the disciples, both to "five hundred at once" and at another time to others, had to rise in such a way that they could see him, not with the body of his glory, as he appeared on the mountain when he was transfigured, but as they had seen him before the passion.' And the apostle too, who knows another 'body of glory' in place of Christ's 'body of humiliation' (another, I say, not in substance, but by the transfiguration of the body 'of humiliation'), says that those who rise will rise changed. And since he asserts that Christ appeared to the apostles not with that body with which he appeared to the world, born of the Virgin, but with another, changed in appearance into that former one, so that the 'five hundred' and the apostles who saw him might think that he rose in the body of humiliation and not in the body of glory, we ought to ask him: did the Son of God hesitate, and not show the disciples his real body but hide it from them, though they were to go through the whole earth proclaiming the resurrection of the dead and to assure all lands of this hope? What did he have in mind, then, that he did not rather show the world the true body? But he never lied, being the truth and the wisdom of the Father. So he did not lie to the apostles, nor show himself in seeming in another body and not in the one in which he suffered. For if we say that he did not rise in the body in which he was before the passion, but in another, deceiving the apostles as though he had risen in that one, we blaspheme and lie, making the Truth a liar, and we do not believe him when he says in the Gospel of Luke, 'See my hands and my feet, that it is I myself,' and in that of John again to Thomas, 'Reach your finger here and see my hands,' and so on. If he himself thus assures us of the body composed of flesh and bones, how do we still dare to say that another, spiritual body rises in place of this one, contrary to the saying and teaching of Christ?"

Luke 24:39 (quotation, high confidence) · John 20:27 (quotation, high confidence) · 1 Cor 15:6 (quotation, high confidence) · Matt 17:2 (allusion, high confidence) · Phil 3:21 (allusion, high confidence) · 1 Cor 15:51 (allusion, medium confidence) · John 14:6 (allusion, medium confidence) · 1 Cor 1:24 (allusion, medium confidence)

Notes and citation

Summary: Against Origen's claim that the risen Christ showed the disciples a body adapted to their sight rather than his real one, the narrator insists from Luke 24 and John 20 that Christ rose in the same body of flesh and bones.

Book 3, chapter 12. Translated from Bonwetsch's German translation of the Old Slavonic. Origen's words are also quoted in Pamphilus, Apology for Origen 7 (as noted in the edition).
Luke 24:39; John 20:27; 1 Cor 15:6; Matt 17:2; Phil 3:21; 1 Cor 15:51-52; John 14:6; 1 Cor 1:24.

Topics: Eschatology, Christology

Cite (SBL): Methodius, Res. 3.12 (Bonwetsch GCS 27:407; trans. Sophia Scriptura from the German of N. Bonwetsch, 1917, https://sophiascriptura.com/fathers/methodius-de-resurrectione/3-5/#p-3-12). (abbreviation not yet checked)

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3.13Bonwetsch GCS 27:409

Translated by Claude from N. Bonwetsch's German translation (1917) of the Old Church Slavonic; neither is shown

"But if he objects, saying something else: 'Because they could not see him in the body of his glory, he appeared to them in the body of humiliation, as they were able to see him,' this is an impossible argument on his part. Why were the athletes able to see his glory at the transfiguration, although they were not yet fully perfect? If, according to Origen, the 'body of glory' is one thing and the body 'of humiliation' another, would it not rather have befitted them to see his body of glory when they were not yet more perfect? For they would have longed much more to see him now than at that sight. On that mountain they were still novices, when they saw him with Elijah and Moses; so one can recognize from this too how much more perfect they were afterwards than when they were with him on the mountain. That is why he said to them afterwards, making them partakers of great mysteries: 'No longer do I call you servants, for a servant does not know what his master is doing,' and so on; and again, 'What I have heard from the Father I have made known to you.' How then, if according to Origen they could not see Christ's body of glory? How could they see the glory of his body while still novices, but not see his face when he made known to them what he had heard from the Father? Come now, let us grant him even that the disciples could not see the Lord in his body of glory: why then, when handing over to them the mystery of peace and incorruption, if they could not see him with their senses, did he not make it plain by saying: 'I have risen in another, fleshless body; such is the resurrection of the dead. Because you cannot see me otherwise, I appeared to you in the body of humiliation. So do not teach the world that there is a resurrection of the flesh, or that one receives this body again'? But he did not speak so; he said, 'Touch me and see that it is I myself; for a spirit does not have flesh and bones, as you see that I have.' And the apostle again says, 'I make known to you the gospel which I preached to you, which you also received'; and soon after, 'that Christ suffered for our sins, and that he was buried and rose, and that he appeared to Cephas, then to the eleven; then he appeared to more than five hundred brothers at once.' And writing to Timothy a second time: 'Remember Christ, risen from the dead, of the seed of David.'"

Matt 17:1 (allusion, high confidence) · John 15:15 (quotation, high confidence) · Luke 24:39 (quotation, high confidence) · 1 Cor 15:1 (quotation, high confidence) · 1 Cor 15:3 (quotation, high confidence) · 1 Cor 15:4 (quotation, high confidence) · 1 Cor 15:5 (quotation, high confidence) · 1 Cor 15:6 (quotation, high confidence) · 2 Tim 2:8 (quotation, high confidence)

Notes and citation

Summary: If the disciples could see Christ's glory as novices at the transfiguration, they could have seen it after the resurrection; instead Christ showed them his flesh and bones, as Paul's creed also teaches.

Book 3, chapter 13. Translated from Bonwetsch's German translation of the Old Slavonic. 'The athletes' are the disciples (a favourite image of Methodius).
Matt 17:1-3 (Mark 9:2; Luke 9:28); John 15:15; Luke 24:39; 1 Cor 15:1-6; 2 Tim 2:8.

Topics: Eschatology, Christology

Cite (SBL): Methodius, Res. 3.13 (Bonwetsch GCS 27:409; trans. Sophia Scriptura from the German of N. Bonwetsch, 1917, https://sophiascriptura.com/fathers/methodius-de-resurrectione/3-5/#p-3-13). (abbreviation not yet checked)

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3.14Bonwetsch GCS 27:410

(καὶ τοῦτό ποτε ἡμῶν τὸ σῶμα σῶμα δόξης ἦν πρὸ τῆς παραβάσεως, καὶ οὕτως ἔνδοξον ἦν, ὅτι νῦν μετὰ τὴν παράβασιν σῶμα ταπεινώσεως λέγεται. οὐ γὰρ ἂν εἰ μὴ ἔνδοξον ἦν, ταπεινώσεως νῦν ἐκλήθη. ταπεινοῦται γὰρ ἀπὸ σφάλματος τὸ ἔνδοξον. τὸ γὰρ ἀεὶ ταπεινὸν οὐκ ἂν τις εἴποι ὅτι διὰ τὴν παράβασιν ἐταπεινώθη. καὶ γὰρ καὶ περὶ τοῦ ἱσταμένου, εἰ πέσοι, λέγομεν ὅτι ἔπεσε, περὶ δὲ τοῦ ἀεὶ κειμένου οὐκ ἂν τις εἴποι ὅτι ἁμαρτῆσαν ἔπεσεν. ὥστε τοῦτο τὸ σῶμα ἄφθαρτον καὶ ἔνδοξον γινόμενον ἀνίσταται καὶ οὐχ ἕτερον.)

(kai touto pote hēmōn to sōma sōma doxēs ēn pro tēs parabaseōs, kai houtōs endoxon ēn, hoti nyn meta tēn parabasin sōma tapeinōseōs legetai. ou gar an ei mē endoxon ēn, tapeinōseōs nyn eklēthē. tapeinoutai gar apo sphalmatos to endoxon. to gar aei tapeinon ouk an tis eipoi hoti dia tēn parabasin etapeinōthē. kai gar kai peri tou histamenou, ei pesoi, legomen hoti epese, peri de tou aei keimenou ouk an tis eipoi hoti hamartēsan epesen. hōste touto to sōma aphtharton kai endoxon ginomenon anistatai kai ouch heteron.)

"(And this body of ours was once a body of glory, before the transgression, and so glorious that now, after the transgression, it is called a body of humiliation. For it would not now have been called 'of humiliation' unless it had been glorious; for what is glorious is humbled through a fall. No one would say of what is always lowly that it was humbled because of the transgression. For of what stands, if it falls, we say that it fell; but of what always lies down no one would say that it fell by sinning. So it is this body that rises, becoming incorruptible and glorious, and not another.)"

[Slavonic version, translated from N. Bonwetsch's German:] "So one must not think that the body of glory is one and the body of humiliation another; it is one and the same body, of glory and of humiliation. And the apostle again speaks of these: 'Who will transform the body of our humiliation, that it may be conformed to the body of Christ's glory.' He does not speak of two different bodies, but plainly hopes that the very same lowly, buried and scattered body will rise to glory and incorruption at God's command. And the Lord, when he went up the mountain and was transfigured, did not appear to the apostles transfigured into another body, but was seen with the very body he had, made to shine through. So it is clear that the sameness of the body remains in the glorified body too. Here the word runs thus: 'And after six days Jesus took Peter and James and John and was transfigured before them, and his face shone like the sun.' If, then, the change of the body will take place after the pattern of Christ's transfiguration, it must also rise with the adornment of face and hand and foot and the other members, and not, as Origen thought, change into another shape, destroying the identity of each. So it is not possible for another body to rise in place of the one in which I now am.

[16] "Let us take other proofs from Scripture as well, which show that this corruptible shape of ours is not changed into another, but that in this visible shape we shall share in the glory of God. For see, Moses too received the shining of his face not in another shape but in this one. For Scripture says, 'When Moses came down from the mountain, he did not know that his face was glorified,' 'and they were afraid to come near him.' So we have shown that glorification is not a destruction of the body, but rather a change to what is better and more glorious, from corruption to incorruption, so that, as our body was humbled when it was given over to impurity, so it may shine again when it is freed from it. And Daniel says, 'And those who understand will shine like the sun.' Now it is a body neither of continence nor of self-control; then it will be one of continence and self-control. Now we see the good 'as through a mirror, but then face to face.' So now it is a body of weakness and corruption, but then of power and incorruption. For so the apostle says somewhere: 'It is sown in corruption, it is raised in incorruption'; for the will of God far surpasses every natural cause, so that the body may be ageless and free of suffering for ever, able to hold perfect knowledge within itself, having already become a spiritual body.

[17] "Having shown this, we must go through Origen's further words too. After this the man writes about Lazarus and the rich man, of whom the one 'rests' and the other is 'tormented'; and the latter asks that Lazarus may drip with his little finger on his tongue ... For after first destroying the shape of man, saying that it does not rise in the regeneration, he undertakes again to say not only that it is saved, but also that it is in Hades with the soul, compelled to speak the truth of the matter itself. For if one is to say that the soul has a body shaped like this body, it is altogether necessary that the same shape be preserved for each after death and after the resurrection."

Phil 3:21 (allusion, high confidence) · Phil 3:21 (quotation, high confidence) · Matt 17:1 (quotation, high confidence) · Matt 17:2 (quotation, high confidence) · Exod 34:29 (quotation, high confidence) · Exod 34:30 (quotation, high confidence) · Dan 12:3 (quotation, high confidence) · 1 Cor 13:12 (quotation, high confidence) · 1 Cor 15:42 (quotation, high confidence) · 1 Cor 15:43 (allusion, high confidence) · 1 Cor 15:44 (allusion, high confidence) · Luke 16:24 (allusion, high confidence)

Notes and citation

Summary: The 'body of humiliation' was once a body of glory before the fall, and it is this same body that will rise glorified.

Only excerpts of this chapter survive in Greek (shown in the original column and translated first). The whole chapter survives in the Old Slavonic version; it follows in brackets, translated from Bonwetsch's German (GCS 27, 1917), and so overlaps the Greek excerpts.
Greek fragment of Book 3, chapter 14, printed by the edition in brackets; it belongs with the German staged as 3.14. Phil 3:21.
Translated from Bonwetsch's German translation of the Old Slavonic. This unit holds Book 3, chapter 14 and chapters 16 and 17 (their numerals survive in garbled form; they begin at "[16]" and "[17]"). Chapter 15 survives only in Greek (pp. 411-412) and was lost in staging; it is supplied separately (see the report). The Slavonic is defective at the point marked '...'.
Phil 3:21; Matt 17:1-2; Exod 34:29-30; Dan 12:3; 1 Cor 13:12; 1 Cor 15:42-44; Luke 16:22-25.

Notes on the original text

Digital text corrected (OCR misreadings; OCR misreadings (checked against a second OCR of the page)): (xal τοῦτό → (καὶ τοῦτό; δόξης ἡν πρὸ → δόξης ἦν πρὸ; ἔνδοξον Hp. ὅτι → ἔνδοξον ἦν, ὅτι; ἔνδοξον ἣν. ταπεινώσεως → ἔνδοξον ἦν, ταπεινώσεως; παρώρασιν → παράβασιν; ὁτι ἁμαρτῆσαν → ὅτι ἁμαρτῆσαν.

Topics: Christology, Eschatology

Cite (SBL): Methodius, Res. 3.14 (Bonwetsch GCS 27:410; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/methodius-de-resurrectione/3-5/#p-3-14). (abbreviation not yet checked)

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3.15Bonwetsch GCS 27:411

Ποδαπὸν ἄρα ἐστὶ καὶ σχῆμα τὸ ἀνιστάμενον, εἰ ὅλως τὸ ἀνθρωποειδὲς τοῦτο, ὡς ἄχρηστον ὂν κατ᾽ αὐτόν, ἐξαφανίζεται, ὃ πάντων ἐστὶ τῶν εἰς ζῷα συγκεκριμένων σχημάτων ἐρασμιώτατον, ᾧ καὶ τὸ θεῖον χρῆται εἰκόνι, καθάπερ καὶ ὁ σοφώτατος Παῦλος δηλοῖ »ἀνὴρ μὲν γάρ« (λέγων) »οὐκ ὀφείλει κατακαλύπτεσθαι τὴν κεφαλήν, εἰκὼν καὶ δόξα θεοῦ ὑπάρχων«, εἰς ὃ καὶ τὰ νοερὰ τῶν ἀγγέλων σώματα διεκοσμήθησαν; ἆρα κυκλοτερὲς ἢ πολυγώνιον ἢ κυβικὸν ἢ πυραμοειδές; πλεῖσται γὰρ τῶν σχημάτων αἱ παραλλαγαί. ἀλλὰ τοῦτο ἀμήχανον. οὐκοῦν τίς ἡ ἀποκλήρωσις τὸ μὲν θεοείκελον σχῆμα (ὁμολογεῖ γὰρ καὶ αὐτὸς ὁμοειδῆ εἶναι τὴν ψυχὴν τῷ σώματι) ἀπαγορεύεσθαι ὡς ἀκλεέστερον, ἄπουν δὲ καὶ ἄχειρον ἀνίστασθαι; … (οὐκοῦν) ὁ μετασχηματισμὸς ἡ εἰς τὸ ἀπαθὲς καὶ ἔνδοξόν ἐστιν ἀποκατάστασις· νῦν μὲν γὰρ σῶμα ἐπιθυμίας ἐστὶ καὶ ταπεινώσεως (διὸ καὶ Δανιὴλ »ἀνὴρ ἐπιθυμιῶν« ἤκουε), τότε δὲ μετασχηματισθήσεται εἰς σῶμα ἀπαθές, οὐ τῇ ἐξαλλαγῇ τῆς διακοσμήσεως τῶν μελῶν, ἀλλὰ τῷ μὴ ἐπιθυμεῖν τῶν ὑλικῶν ἡδονῶν. … σῶμα λέγεται πνευματικόν, οὐ τὸ λεπτομερὲς καὶ ἀερῶδες, καθώς λέγουσί τινες ὅτι τοιοῦτον αἱ ψυχαὶ ἐν τῇ ἀναστάσει λήψονται σῶμα, ὧν ἐστιν εἷς καὶ Ὠριγένης, ἀλλὰ πνευματικὸν λέγεται τὸ χωροῦν πᾶσαν τοῦ ἁγίου πνεύματος τὴν ἐνέργειαν καὶ κοινωνίαν, ὥσπερ οἰνηρὸν καὶ ἐλαιηρὸν σκεῦος καλεῖται τὸ τούτων χωρητικόν. ἀναλόγως οὖν καὶ ψυχικὸν ἐκάλεσε τὸ τῇ ψυχῇ καὶ οὐ πνεύματι ἁγίῳ διοικούμενον.

Podapon ara esti kai schēma to anistamenon, ei holōs to anthrōpoeides touto, hōs achrēston on kat᾽ auton, exaphanizetai, ho pantōn esti tōn eis zǭa synkekrimenōn schēmatōn erasmiōtaton, hǭ kai to theion chrētai eikoni, kathaper kai ho sophōtatos Paulos dēloi »anēr men gar« (legōn) »ouk opheilei katakalyptesthai tēn kephalēn, eikōn kai doxa theou hyparchōn«, eis ho kai ta noera tōn angelōn sōmata diekosmēthēsan? ara kykloteres ē polygōnion ē kybikon ē pyramoeides? pleistai gar tōn schēmatōn hai parallagai. alla touto amēchanon. oukoun tis hē apoklērōsis to men theoeikelon schēma (homologei gar kai autos homoeidē einai tēn psychēn tǭ sōmati) apagoreuesthai hōs akleesteron, apoun de kai acheiron anistasthai? … (oukoun) ho metaschēmatismos hē eis to apathes kai endoxon estin apokatastasis; nyn men gar sōma epithymias esti kai tapeinōseōs (dio kai Daniēl »anēr epithymiōn« ēkoue), tote de metaschēmatisthēsetai eis sōma apathes, ou tę̄ exallagę̄ tēs diakosmēseōs tōn melōn, alla tǭ mē epithymein tōn hylikōn hēdonōn. … sōma legetai pneumatikon, ou to leptomeres kai aerōdes, kathōs legousi tines hoti toiouton hai psychai en tę̄ anastasei lēpsontai sōma, hōn estin heis kai Ōrigenēs, alla pneumatikon legetai to chōroun pasan tou hagiou pneumatos tēn energeian kai koinōnian, hōsper oinēron kai elaiēron skeuos kaleitai to toutōn chōrētikon. analogōs oun kai psychikon ekalese to tę̄ psychę̄ kai ou pneumati hagiǭ dioikoumenon.

[15] "What kind of shape, then, is it that rises, if this human form, as useless in his view, is wholly done away with, though it is the loveliest of all the shapes compounded into living creatures, the shape which even the divine uses as an image, as the most wise Paul shows when he says, 'For a man ought not to cover his head, since he is the image and glory of God'; the shape into which also the intelligent bodies of the angels have been ordered? Is it round, or polygonal, or cubic, or pyramidal? For the varieties of shapes are very many. But this is impossible. What reason is there, then, that the godlike shape should be rejected as less honourable (for he himself admits that the soul is of the same form as the body), and that it should rise without feet and without hands?"

[16] "... So the change of shape is the restoration to what is impassible and glorious. For now it is a body of desire and of humiliation (that is why Daniel heard, 'man of desires'), but then it will be changed into an impassible body, not by an alteration of the arrangement of the members, but by not desiring material pleasures."

"... It is called a spiritual body, not what is fine-grained and airy, as some say that the souls will receive such a body in the resurrection, of whom Origen too is one; but what holds all the working and fellowship of the Holy Spirit is called spiritual, just as a vessel that holds wine or oil is called a wine-vessel or an oil-vessel. Correspondingly, he called natural (psychic) what is governed by the soul and not by the Holy Spirit."

1 Cor 11:7 (quotation, high confidence) · Dan 9:23 (quotation, high confidence) · 1 Cor 15:44 (allusion, high confidence)

Notes and citation

Summary: Methodius asks what shape Origen's risen body would have if not the human one, which bears God's image, and explains 'spiritual body' as a body filled with the Holy Spirit, not one made of air.

Greek of Book 3, chapter 15 and fragments of chapter 16 (Photius; Oecumenius on 1 Cor 15:44), not staged. ANF 6 synopsis 11-12 translates them.
1 Cor 11:7; Dan 9:23 (Theodotion, 'man of desires'); 1 Cor 15:44.

Notes on the original text

Digital text corrected (German phrase of the parallel translation removed; apparatus, page number and running head removed; fragments joined; German translation of the lost Greek (rest of chapter 15 and chapter 16) removed; fragments joined; OCR misreadings; apparatus, page number and running head removed; chapter numeral removed; full stop added at the end of the fragment): XV. Ποδαπὸν → Ποδαπὸν; ὃν KAT αὐτόν → ὂν κατ᾽ αὐτόν; ὁ πώντων → ὃ πάντων; συγχεχριμένων → συγκεκριμένων; ἐρασμιώτατον. © καὶ τὸ θεῖον χρῆται εἰκόνι. καθάπερ → ἐρασμιώτατον, ᾧ καὶ τὸ θεῖον χρῆται εἰκόνι, καθάπερ; »ἀνὴρ μὲν γάρ«ς (λέγων) »οὐχ ὀφείλει χατακαλύπτεσθθαι τὴν κεφαλήν. εἰκὼν καὶ δόξα θεοῦ ὑπάρχωνς, → »ἀνὴρ μὲν γάρ« (λέγων) »οὐκ ὀφείλει κατακαλύπτεσθαι τὴν κεφαλήν, εἰκὼν καὶ δόξα θεοῦ ὑπάρχων«,; ἄρα κυχλοτερὲς → ἆρα κυκλοτερὲς; τοῖτο ἀμήχανον. οὐχοῦν → τοῦτο ἀμήχανον. οὐκοῦν; 12 Mt. 17, 1. 2 — 24 I Kor. 11, 7 — 26 vgl. Orig. De orat. 31 20—8. 412, 1 Phot. Bibl. 234 S. 299a, 16—29 8, 9 »verklärt« »verwandelt« 5 12 »auch« < Sb 16 »Leibes« S 159 20 Ποδαπὸν --- ἀνίστασθαι ἃς. N2, 1 Ph, eingeleitet Ὅτι φησί II. | ori] σοι Pha | τὸ ἀνιστάμενον < 8 90} τὸ ἀνθθρωποειδὲς τοῦτο «- 8 21 χατ᾽ αὐτὸν <S | ἔἐξαφανίξ.: »vernichtet (wird)« pogubljaet(sja, 5 22 εἰς ζῶα συγκεχριμένων: ζῴων S | ἔρασμο: »schöner ἃ. geehrter« x 23 ᾧ -- εἰχόνι «-- ἃ 94. ὀνὴρ μὲν muZ (Ze) | λέγων ἘΝ | το κεφ sein Haupt«S 96 Orig. σφαι- οοειδῶν παρὰ τοῖς ἀχριβῶς πεοὶ τούτων διειληφόσιν ἐποδεδειγμένων αὐτῶν τῶν σωμάτων 27 πυρακοειδὲς: »anders« S 28 οὐχοῦν — ὠἠνίστασθαι ἃ. 413,1 «--ςΧ St 10 20 419 Methodius → ; ἀπαγορεύεσθα ὡς ἀκλεέστερον, UROLP di καὶ ἄχειρων ἀνίστασθαι; → ἀπαγορεύεσθαι ὡς ἀκλεέστερον, ἄπουν δὲ καὶ ἄχειρον ἀνίστασθαι;; Daher ist nicht möglich, daß ein anderer Leib auferstehe an Stelle dessen, in dem ıch jetzt bin. XYI Nehmen wir aber nun auch andere KErweise aus der Schrift, welche anzeigen, daß sich nicht diese unsere verwesliche Gestalt ver- ändert in eine andere, sondern daß wir in dieser sichtbaren Gestalt werden teillhaftig werden der Herrlichkeit Gottes, Denn siehe. auch Moses hat nicht in einer andern Gestalt, sondern in dieser empfangen das KErglänzen seines Angesichts. Denn es spricht die Schrift, »da Moses vom Berg herabkam, wußte er nicht, daß sein Angesicht ver- klärt war«, »und sie fürchteten sich, zu ihm zu nahen«, Daher haben wir gezeigt, daß die Verklärung nicht ist eine Vernichtung des Leibes, sondern vielmehr eine Veränderung zum Besseren und Herrlicheren, von der Verweslichkeit zu der Unverweslichkeit, damit wie dargegeben zur Unreinheit unser Leib erniedrigt ward, ebenso er wieder befreit davon erglänze, Es sagt aber auch Daniel: »Und die Verständigen werden erglänzen wie die Sonne«, → … ; ἔνδοξόν ἔστιν ἀποχατάστασις" → ἔνδοξόν ἐστιν ἀποκατάστασις·; »ἀνὴρ ἐπιθυμιῶνς« ἡκουε). τότε → »ἀνὴρ ἐπιθυμιῶν« ἤκουε), τότε; Jetzt ist es ein Leib weder der Knthaltsamkeit noch der Be- sonnenheit, alsdann der Enthaltsamkeit und der Besonnenheit. Jetzt sehen wir das Gute wie »durch einen Spiegel, aber dann von Angesicht zu Angesicht«. Daher ist er jetzt der Ohnmacht und Ver- weslichkeit, (aber dann der Kraft und Unverweslichkeit». Denn 4 vgl. zu S. 11, 1 — 9 Exod. 34, 29. 80 — 16 Dan. 12, 3 — 20 Dan. 9, 23 — 941 Kor. 13, 12 | 7 vgl. Epiph. Panarion haer. 64, 69 8. 682, 8 δὰ — 18—22 Phot. Bibl. 291 8. 2908, 30—35 1 ἀνίστασθαι Ph endet 5 »diese« < Sa 6 »sichtharen« S 1597 10 »Angesicht«: ἡ ὄψις Tot χρωτὸς τοῦ προσώπου Kxod. 101 »verkl. war«] ἐν τῷ λαλεῖν — προσώποι αὐτοῦ < S, wohl wegen des Homoioteleuton 16 schwer- lich ist hier das Fragment des Oekum. statt 15, 4 einzufügen 17 »Sonne«: λαμπρότης τοῦ στερεώματος Dan. 18 οὐκοῦν -- 8 | 0 μετασ,. --- ἡδονῶν Z.22 Ph (Ὅτι φησίν" ὃ μετασχὺὶ | ἐνδοξότερόν 8 19 ἀποκατ.: »Über- gang« S | ᾿γὰρ Phb234 | ταπεινώσεως X. ἐπιθυμιῶν 8 20 διὸ — ἤκουε «- 8 91 σῶμα: τὸ SS | Rs διαχοσμήσεως < 8 22 τ΄ ὑλιχῶν Pha 8117} S 160 27 »aber—Unverw.« + Ki nn 10 De resurrectione ΠΙ, 15, 2—17, 2 413 so auch irgendwo der Apostel: »Es wird gesät in Verweslichkeit, es wird auferstehen in Unverweslichkeite; indem der Wille Gottes alle natürliche Ursache weit übertrifft, damit ohne Alter und ohne Leiden in Ewigkeit der Leib sei, imstande in sich vollkommene Kr- kenntnis zu fassen, ein geistiger Leib schon geworden. ζσῶμα → … σῶμα; ἀερῶδες. KAÜOS λέγουσί → ἀερῶδες, καθώς λέγουσί; σῶμα, MV ἐστιν εἷς καὶ ᾿Ωριγένης → σῶμα, ὧν ἐστιν εἷς καὶ Ὠριγένης; ἐνέργειιν → ἐνέργειαν; ἐλαιηοὺν σκεῖος → ἐλαιηρὸν σκεῦος; ἀναλύγω- οὖν → ἀναλόγως οὖν; ἁγίῳ διοικούμενον → ἁγίῳ διοικούμενον..

Topics: Eschatology

Cite (SBL): Methodius, Res. 3.15 (Bonwetsch GCS 27:411; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/methodius-de-resurrectione/3-5/#p-3-15). (abbreviation not yet checked)

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3.17Bonwetsch GCS 27:413

Περὶ δὲ τοῦ Λαζάρου καὶ τοῦ πλουσίου ἀπορεῖσθαι δύναται, τῶν μὲν ἁπλουστέρων οἰομένων ταῦτα λελέχθαι, ὡς ἀμφοτέρων μετὰ τῶν σωμάτων λαμβανόντων τὰ ἄξια τῶν τῷ βίῳ πεπραγμένων, τῶν δὲ ἀκριβεστέρων, ἐπεὶ μετὰ τὴν ἀνάστασιν οὐδεὶς ἐν βίῳ καταλείπεται, οὐκ ἐν τῇ ἀναστάσει οἰομένων ταῦτα γεγονέναι — λέγει γὰρ ὁ πλούσιος ὅτι »πέντε ἀδελφοὺς ἔχω. καὶ ἵνα μὴ ἔλθωσιν εἰς τὸν τόπον τοῦτον τῆς βασάνου, πέμψον Λάζαρον ἀπαγγέλλοντα αὐτοῖς τὰ ἐνταῦθα« —, καὶ διὰ τοῦτο ζητούντων τὴν γλῶσσαν καὶ τὸν δάκτυλον καὶ τοὺς κόλπους Ἀβραὰμ καὶ τὴν ἀνάκλισιν. καὶ τάχα τὸ τῆς ψυχῆς ἅμα τῇ ἀπαλλαγῇ σχῆμα, ὁμοιοειδὲς ὃν τῷ παχεῖ καὶ γηΐνῳ σώματι, δύναται οὕτως λαμβάνεσθαι. εἴ ποτε γοῦν ἱστορεῖταί τις τῶν κεκοιμημένων φαινόμενος, ὅμοιος ἑώραται τῷ ὅτε τὴν σάρκα εἶχε σχήματι. εἶτα· Ἀλλὰ καὶ ὁ Σαμουὴλ φαινόμενος, ὡς δῆλόν ἐστιν ..., ὁρατὸς ὢν παρίστησιν ὅτι σῶμα περιέκειτο, μάλιστα ἐὰν ἀναγκασθῶμεν ὑπὸ τῶν ἀποδείξεων τὴν οὐσίαν τῆς ψυχῆς ἀσώματον εἶναι καθ᾽ ἑαυτὴν ἀποφήνασθαι. ἀλλὰ καὶ ὁ κολαζόμενος πλούσιος καὶ ὁ ἐν κόλποις Ἀβραὰμ πένης ἀναπαυόμενος, πρὸ τῆς παρουσίας τοῦ σωτῆρος καὶ πρὸ τῆς συντελείας τοῦ αἰῶνος καὶ διὰ τοῦτο πρὸ τῆς ἀναστάσεως ⟨γενόμενοι καὶ⟩ λεγόμενοι ὁ μὲν ἐν ᾅδου κολάζεσθαι, ὁ δὲ ἐν κόλποις Ἀβραὰμ ἀναπαύεσθαι, διδάσκουσιν ὅτι καὶ νῦν ⟨ἐν⟩ τῇ ἀπαλλαγῇ σώματι χρῆται ἡ ψυχή.

Peri de tou Lazarou kai tou plousiou aporeisthai dynatai, tōn men haplousterōn oiomenōn tauta lelechthai, hōs amphoterōn meta tōn sōmatōn lambanontōn ta axia tōn tǭ biǭ pepragmenōn, tōn de akribesterōn, epei meta tēn anastasin oudeis en biǭ kataleipetai, ouk en tę̄ anastasei oiomenōn tauta gegonenai — legei gar ho plousios hoti »pente adelphous echō. kai hina mē elthōsin eis ton topon touton tēs basanou, pempson Lazaron apangellonta autois ta entautha« —, kai dia touto zētountōn tēn glōssan kai ton daktylon kai tous kolpous Abraam kai tēn anaklisin. kai tacha to tēs psychēs hama tę̄ apallagę̄ schēma, homoioeides hon tǭ pachei kai gēïnǭ sōmati, dynatai houtōs lambanesthai. ei pote goun historeitai tis tōn kekoimēmenōn phainomenos, homoios heōratai tǭ hote tēn sarka eiche schēmati. eita; Alla kai ho Samouēl phainomenos, hōs dēlon estin ..., horatos ōn paristēsin hoti sōma periekeito, malista ean anankasthōmen hypo tōn apodeixeōn tēn ousian tēs psychēs asōmaton einai kath᾽ heautēn apophēnasthai. alla kai ho kolazomenos plousios kai ho en kolpois Abraam penēs anapauomenos, pro tēs parousias tou sōtēros kai pro tēs synteleias tou aiōnos kai dia touto pro tēs anastaseōs ⟨genomenoi kai⟩ legomenoi ho men en hądou kolazesthai, ho de en kolpois Abraam anapauesthai, didaskousin hoti kai nyn ⟨en⟩ tę̄ apallagę̄ sōmati chrētai hē psychē.

"About Lazarus and the rich man there can be a difficulty. The simpler think that these things were said as of both receiving, with their bodies, what their deeds in life deserved; but the more exact, since after the resurrection no one is left in life, think that these things do not happen at the resurrection (for the rich man says, 'I have five brothers, and lest they come to this place of torment, send Lazarus to tell them the things here'), and so they inquire about the tongue and the finger and Abraham's bosom and the reclining at table. And perhaps the shape of the soul at the moment of its release, being of the same form as the gross and earthly body, can be understood in this way. If ever anyone of those who have fallen asleep is recorded as appearing, he has been seen like the shape he had when he had the flesh." Then: "And Samuel too, appearing, as is clear ..., being visible, shows that he was clothed with a body, especially if we are compelled by the proofs to declare that the essence of the soul is incorporeal in itself. And the rich man who is punished and the poor man resting in Abraham's bosom, being said, before the coming of the Saviour and before the end of the age and therefore before the resurrection, the one to be punished in Hades and the other to rest in Abraham's bosom, teach that even now, at its release, the soul uses a body."

Textual problem in this passage: see the notes.

Luke 16:28 (quotation, high confidence) · Luke 16:24 (allusion, high confidence) · Luke 16:22 (allusion, high confidence) · 1 Sam 28:14 (allusion, high confidence)

Notes and citation

Summary: Origen's argument from the rich man and Lazarus and from Samuel's appearance that the soul after death has a body-like shape.

Greek of Book 3, chapter 17 (Origen quoted by Methodius, from Photius; ANF 6 synopsis 19), not staged. Luke 16:23-28; 1 Sam 28:11-14.
The edition prints its own heading, [Ὠριγένης τάδε φησί] ('Origen says this'), before the quotation; it is left out of the Greek text here. The whole passage is Origen, quoted by Methodius.

Notes on the original text

Digital text corrected (OCR misreadings; OCR misreadings; editor's supplement brackets restored; apparatus, page number and running head removed; the editor's heading [Ὠριγένης τάδε φησί] removed (see note); OCR misreading): [Ὡριγένης τάδε φησί Περὶ δὲ τοῦ “αζάρου → Περὶ δὲ τοῦ Λαζάρου; δίναται → δύναται; λαμ- βανόντων → λαμβανόντων; ἀχριβεστέρων, → ἀκριβεστέρων,; 11 Kor. 15, 42 — 14 Luk. 10, 19; vgl. De res. III, 3, 4 5. 391, 4 — 18 vgl. De res. I, 20, 1 5. 242, 2 5—11 Oekumen. zu I Kor. 15, 44 PGr 118, 888 A; vgl. Cramer, Catene V, 323, 16f — 17—8. 416, 2 Phot. Bibl. 234 85, 300b, 42—301a, 12 2 »indem — damit« Z. 3: vielleicht »damit, durch den Willen Gottes alle Weise der Substanz übertreffend geworden« ὅ σῶμα — διοιχούμενον Z. 11 Oekum., Lemma Me4o0diov 5f σῶμα λ. πνευμ. << 8 6 τὸ λεπτομ. X. ἀξρ. »der aus Luft gemacht wird« S | λέγουσι »lästern« S | ὅτι -- Ὠριγένης Z.8<8 8 πνευμ. λέγεται <S | πᾶσαν «-- 8 9 τ. ἐνέργειαν: »die Gnade« S | xal χοινωνίαν <S | ὥσπερ ---χωρητιχόν Ζ. 10: »Denn wie ein Wein oder Öl aufnehmendes Gefäß nicht Öl oder Wein genannt wird, sondern ein Öl- oder Weingefäß, so wird auch der Leib, welcher die Gemeinschaft (>das Ganze<? obitee) des Geistes aufgenommen, nicht Geist genannt, sondern geistiger Leib« richtiger 8 10 ἀναλόγως --- διοικούμενον Z. 11 «- 8 13 »Worte« S 100» 14 »dieser Mann« muz 511: muZe 511 Sb: schwerl. »ihr Männer« muzi (oder muzZie, si 17 Ὠριγένης — ὑπάρχουσω 8. 416,2 Ph | Qowy.— ὀύνα- ται 7. 18: „Dies aber nun« S | ὁὲ «< Phb 18f οἱ μὲν δὴ.) ἁπλούστεοοι οἴονται u. 20 οἱ δὲ ἀκριβέστεροι 8 18 ἁπλούστερον Phb: »an Verstand«s - 9 20 τῷ βίῳ) ἐν τῷ σώματι S | ἀκχριβέστερον Phb 10 15 20 414 Methodius → ; ἐπεὶ μιτὰ τὴν ἀνάστασιν οὐδεὶς ἐν βίων καπαλιίπεται, οὐχ ἐν τῇ ἀνα- στάσει → ἐπεὶ μετὰ τὴν ἀνάστασιν οὐδεὶς ἐν βίῳ καταλείπεται, οὐκ ἐν τῇ ἀναστάσει; γεγονέναι --- λέγει γὰρ ὁ πλούσιος ὅτε »πέντε → γεγονέναι — λέγει γὰρ ὁ πλούσιος ὅτι »πέντε; τύπον τοῦτον τῆς βασά- νου, πέμψον «Ἰάξαρον ἀπαγγέλλοντα αὐτοῖς τὰ ἐνταῦθας --, → τόπον τοῦτον τῆς βασάνου, πέμψον Λάζαρον ἀπαγγέλλοντα αὐτοῖς τὰ ἐνταῦθα« —,; Ἰβραὰμ zul τὴν ἀνύκλισιν. καὶ τύχα → Ἀβραὰμ καὶ τὴν ἀνάκλισιν. καὶ τάχα; γηΐνῳω σώματι. δύναται οὕτως λαμ- βάνεσθαι. → γηΐνῳ σώματι, δύναται οὕτως λαμβάνεσθαι.; χεκοιμημένων → κεκοιμημένων; εἶτα᾽ ᾿Αλλὰ → εἶτα· Ἀλλὰ; ἡρατὸς ὧν → ὁρατὸς ὢν; περιέχειτο → περιέκειτο; ἀποδεί- ξεων → ἀποδείξεων; φψυχῆ- ἀσώματον → ψυχῆς ἀσώματον; καθ' ἑαυτὴν → καθ᾽ ἑαυτὴν; ᾿Αβραὰμ πένης → Ἀβραὰμ πένης; συντε- λείας → συντελείας; (γενόμενοι. καὶ; λεγόμενοι → ⟨γενόμενοι καὶ⟩ λεγόμενοι; ἐν Αιόου κολάζεσθαι, ὁ δὲ ἐν κόλποις Αβραὰμ ἀνα- παύεσθαι, διδάσκουσιν ὅτε καὶ νῦν (ἐν) τῇ → ἐν ᾅδου κολάζεσθαι, ὁ δὲ ἐν κόλποις Ἀβραὰμ ἀναπαύεσθαι, διδάσκουσιν ὅτι καὶ νῦν ⟨ἐν⟩ τῇ.

Topics: Eschatology, Heresy

Cite (SBL): Methodius, Res. 3.17 (Bonwetsch GCS 27:413; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/methodius-de-resurrectione/3-5/#p-3-17). (abbreviation not yet checked)

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3.18Bonwetsch GCS 27:414

Ὄχημα ἄλλο τὸ ὁμοιοειδὲς τῷ αἰσθητῷ τούτῳ μετὰ τὴν ἐντεῦθεν ἐκδημίαν ἔχειν ἐκτιθέμενος τὴν ψυχήν, ἀσώματον ὑπό τι Πλατωνικῶς ἀποφαίνεται αὐτήν. τῷ γὰρ καὶ μετὰ τὴν ἀπὸ τοῦ κόσμου ἀποφοίτησιν ὀχήματος αὐτὴν δέεσθαι καὶ περιβολῆς λέγειν, ὡς οὐ δυναμένην κατασχεθῆναι γυμνήν, πῶς οὐκ ἂν καθ᾽ ἑαυτὴν ἀσώματος εἴη; ἀσώματος δὲ οὖσα πῶς οὐκ ἔσται καὶ ἀνεπίδεκτος παθῶν; ἀκολουθεῖ γὰρ τῷ ἀσώματον αὐτὴν ὑπάρχειν καὶ τὸ ἀπαθῆ εἶναι καὶ ἀπερίσπαστον. εἰ μὲν οὖν ὑπὸ ἀλόγου οὐ περιείλκετο ὅλως ἐπιθυμίας, οὐδὲ συμμετεβάλλετο ἀλγοῦντι καὶ πάσχοντι τῷ σώματι (ἀσώματον γὰρ σώματι ἢ σῶμα ἀσωμάτῳ οὐχ ἂν ποτε συμπάθοι), ἦν ἂν ἀσώματον δόξαι αὐτὴν ἀκολούθως τοῖς εἰρημένοις. εἰ δὲ συμπάσχοι τῷ σώματι. καθάπερ καὶ διὰ τῆς ἐπιμαρτυρήσεως τῶν φαινομένων ἀποδείκνυται, ἀσώματος εἶναι οὐ δύναται. ἡ γοῦν ἀγένητος καὶ ἀνενδεὴς καὶ ἀκάματος φύσις ὁ θεὸς μόνος ἄδεται, ἀσώματος ὤν· διὸ καὶ ἀόρατος· »θεὸν« γὰρ »οὐδεὶς ἑώρακεν«. αἱ δὲ ψυχαὶ ἀπὸ τοῦ δημιουργοῦ καὶ πατρὸς τῶν ὅλων, σώματα νοερὰ ὑπάρχουσαι, εἰς λόγῳ θεωρητὰ μέλη διακεκόσμηνται, ταύτην λαβοῦσαι τὴν διατύπωσιν τῆς μορφῆς. ὅθεν καὶ ἐν τῷ Ἅιδῃ, καθάπερ καὶ ἐπὶ τοῦ Λαζάρου καὶ τοῦ πλουσίου, καὶ γλῶσσαν καὶ δάκτυλον καὶ τὰ ἄλλα μέλη ἱστοροῦνται ἔχειν, οὐχ ὡς σώματος ἑτέρου συνυπάρχοντος αὐταῖς ἀειδοῦς, ἀλλ᾽ ὅτι αὐταὶ φύσει αἱ ψυχαί, παντὸς ἀπογυμνωθεῖσαι περιβλήματος, τοιαῦται κατὰ τὴν οὐσίαν ὑπάρχουσιν. ἀλλὰ γὰρ προδήλου ὑπάρχοντος μὴ εἶναι ἀπαθεῖς τὰς ψυχάς, μηδὲ αὖ μετὰ τὴν τοῦ βίου ἔξοδον ἕτερα σώματα ἔχειν, ἐν οἷς ἐπιφαίνονται πρὸ τῆς ἀναστάσεως, ἀκόλουθον ἂν εἴη διαφωνοῦντα αὐτὸν καὶ ἑαυτῷ ἐναντιούμενον· ὁμολογεῖ γοῦν αὐτός, »κἄν ποτε δή« λέγων »ἱστορῆταί τις τῶν κεκοιμημένων φαινόμενος, ὅμοιος ἑώραται τῷ ὅτε τὴν σάρκα εἶχε σχήματι«. — πῶς οὖν μὴ φῶμέν σε ταῦτα, ὦ Ὡρίγενες, δηλούμενον λέγειν; εἰ γὰρ αὐτὴ ἡ ψυχὴ καὶ μετὰ τὴν ἀπὸ τοῦ κόσμου ἔξοδον ὁμοειδής ἐστι τῇ σαρκί, εἰς τὰ αὐτὰ μέλη διατετυπωμένη, ὥστε καὶ γλῶσσαν καὶ δάκτυλον καὶ τὰ λοιπὰ (μέλη) ἔχειν, κατὰ τί δὴ τοῦ μὲν κυριωτάτου καὶ πρώτου, τῆς ψυχῆς, εἰς τοῦτο διακεκοσμημένης τὸ σχῆμα οὐχὶ καὶ τὸ δι᾽ αὐτὴν ἐσόμενον σῶμα εἰς τὸ αὐτὸ εἶδος αὐτῇ διατυπωθήσεται;

Ochēma allo to homoioeides tǭ aisthētǭ toutǭ meta tēn enteuthen ekdēmian echein ektithemenos tēn psychēn, asōmaton hypo ti Platōnikōs apophainetai autēn. tǭ gar kai meta tēn apo tou kosmou apophoitēsin ochēmatos autēn deesthai kai peribolēs legein, hōs ou dynamenēn kataschethēnai gymnēn, pōs ouk an kath᾽ heautēn asōmatos eiē? asōmatos de ousa pōs ouk estai kai anepidektos pathōn? akolouthei gar tǭ asōmaton autēn hyparchein kai to apathē einai kai aperispaston. ei men oun hypo alogou ou perieilketo holōs epithymias, oude symmeteballeto algounti kai paschonti tǭ sōmati (asōmaton gar sōmati ē sōma asōmatǭ ouch an pote sympathoi), ēn an asōmaton doxai autēn akolouthōs tois eirēmenois. ei de sympaschoi tǭ sōmati. kathaper kai dia tēs epimartyrēseōs tōn phainomenōn apodeiknytai, asōmatos einai ou dynatai. hē goun agenētos kai anendeēs kai akamatos physis ho theos monos adetai, asōmatos ōn; dio kai aoratos; »theon« gar »oudeis heōraken«. hai de psychai apo tou dēmiourgou kai patros tōn holōn, sōmata noera hyparchousai, eis logǭ theōrēta melē diakekosmēntai, tautēn labousai tēn diatypōsin tēs morphēs. hothen kai en tǭ Haidę̄, kathaper kai epi tou Lazarou kai tou plousiou, kai glōssan kai daktylon kai ta alla melē historountai echein, ouch hōs sōmatos heterou synyparchontos autais aeidous, all᾽ hoti autai physei hai psychai, pantos apogymnōtheisai periblēmatos, toiautai kata tēn ousian hyparchousin. alla gar prodēlou hyparchontos mē einai apatheis tas psychas, mēde au meta tēn tou biou exodon hetera sōmata echein, en hois epiphainontai pro tēs anastaseōs, akolouthon an eiē diaphōnounta auton kai heautǭ enantioumenon; homologei goun autos, »kan pote dē« legōn »historētai tis tōn kekoimēmenōn phainomenos, homoios heōratai tǭ hote tēn sarka eiche schēmati«. — pōs oun mē phōmen se tauta, ō Hōrigenes, dēloumenon legein? ei gar autē hē psychē kai meta tēn apo tou kosmou exodon homoeidēs esti tę̄ sarki, eis ta auta melē diatetypōmenē, hōste kai glōssan kai daktylon kai ta loipa (melē) echein, kata ti dē tou men kyriōtatou kai prōtou, tēs psychēs, eis touto diakekosmēmenēs to schēma ouchi kai to di᾽ autēn esomenon sōma eis to auto eidos autę̄ diatypōthēsetai?

"In setting out that the soul, after its departure from here, has another vehicle of the same form as this sensible body, he declares, in Platonic fashion, that it is in some sense incorporeal. For if he says that even after its departure from the world it needs a vehicle and a covering, as though it could not be held naked, how would it not be incorporeal in itself? And being incorporeal, how will it not also be incapable of passions? For it follows from its being incorporeal that it is also impassible and undistracted. If, then, it were not dragged about at all by irrational desire, nor changed together with the body when the body is in pain and suffering (for the incorporeal could never suffer with a body, nor a body with the incorporeal), it might be thought incorporeal, in keeping with what has been said. But if it suffers with the body, as is demonstrated also by the testimony of appearances, it cannot be incorporeal. At any rate God alone is celebrated as the unoriginate, self-sufficient and untiring nature, being incorporeal, and therefore also invisible, for 'no one has seen God.' But souls, being rational bodies, have been ordered by the maker and father of all into members that are visible to reason, having received this impress of form. Hence in Hades too, as in the case of Lazarus and the rich man, they are recorded as having a tongue and a finger and the other members, not as though another, invisible body existed together with them, but because the souls themselves by nature, stripped of every covering, are such in their essence. But since it is plain that souls are not impassible, nor again have other bodies after their departure from life in which they appear before the resurrection, it would follow that he is at variance with himself and contradicts himself. At any rate he himself admits it, saying, 'If ever anyone of those who have fallen asleep is recorded as appearing, he has been seen like the shape he had when he had the flesh.' How then shall we not say that you, Origen, say these things plainly? For if the soul itself, even after its departure from the world, has the same form as the flesh, shaped into the same members, so as to have a tongue and a finger and the other members, why, since the most proper and primary part, the soul, has been ordered into this shape, should not the body that is to exist for its sake also be shaped into the same form as it?"

John 1:18 (quotation, high confidence) · Luke 16:24 (allusion, high confidence)

Notes and citation

Summary: Origen's claim that the soul after death has a body-shaped vehicle contradicts itself: souls are themselves rational bodies shaped in members, so the body that belongs to them must take the same form.

Book 3, chapter 18 (Greek from Photius; ANF 6 synopsis 19). The staged text then ran on into the Greek of the end of chapter 21 (on Rom 14:9) and into a fragment on the thousand years that Bonwetsch prints as not belonging to Methodius; these are removed here by a logged correction and supplied separately (see the report). Some OCR slips are corrected.
John 1:18; Luke 16:23-24. The soul's 'vehicle' (ὄχημα) is a Platonist notion (cf. Plato, Tim. 41e).

Notes on the original text

Digital text corrected (OCR misreading; OCR misreadings; OCR: Latin letters and misreadings; OCR: breathing; OCR: doubled mark; OCR: garbled words and Latin letters; OCR: χ for κ; the Greek of the end of Book 3, chapter 21 (on Rom 14:9) and a fragment on the thousand years that the edition prints as not belonging to Methodius, staged here in error, removed (see the translator report)): Ὄχημα ἄλλο {τὸ ὁμοιοειδὲς τῷ αἰσθητῷ τούτῳ μετὰ τὴν ἐντεῦθεν ἐχδημίαν ἔχειν ἐκτιθέμενος τὴν φυχήν → Ὄχημα ἄλλο τὸ ὁμοιοειδὲς τῷ αἰσθητῷ τούτῳ μετὰ τὴν ἐντεῦθεν ἐκδημίαν ἔχειν ἐκτιθέμενος τὴν ψυχήν; ἀπὸ τοῦ χύσμου → ἀπὸ τοῦ κόσμου; καθ'᾽ ἑαυτὴν ἀσώματος → καθ᾽ ἑαυτὴν ἀσώματος; οὐ περιείλχετο → οὐ περιείλκετο; ἣν ἂν ἀσώματον δόξαι αὐτὴν ἀκολούίθως → ἦν ἂν ἀσώματον δόξαι αὐτὴν ἀκολούθως; ἀσώματος ὧν᾽ διὸ καὶ ἀύρατος-, »θεὸνς γὰρ »νοὐδεὶς ἑώρακεν«ε. αἱ δὲ ψυκαὶ ἀπὸ τοῦ δημιουργοῦ καὶ πατρὸς τῶν ὅλον → ἀσώματος ὤν· διὸ καὶ ἀόρατος· »θεὸν« γὰρ »οὐδεὶς ἑώρακεν«. αἱ δὲ ψυχαὶ ἀπὸ τοῦ δημιουργοῦ καὶ πατρὸς τῶν ὅλων; τὰ ἀλλα μέλη → τὰ ἄλλα μέλη; ἀλλ᾽ ὅτι αὐτιὰ φύσει αἱ ψυκαί → ἀλλ᾽ ὅτι αὐταὶ φύσει αἱ ψυχαί; κατὰ τὴν οὐσίων ὑπάρχουσιν. ἀλλὰ Yan προδήλον ὑπάρχοντος μὴ εἶναι ἀπαθεῖς τὰς τ υχάς, μηδὲ αὐ μετὰ τὴν τοῦ βίου ἔξοdor ἵτιρα σώματα → κατὰ τὴν οὐσίαν ὑπάρχουσιν. ἀλλὰ γὰρ προδήλου ὑπάρχοντος μὴ εἶναι ἀπαθεῖς τὰς ψυχάς, μηδὲ αὖ μετὰ τὴν τοῦ βίου ἔξοδον ἕτερα σώματα; πρὸ τῆς: ἀναστάσεινε, ἀκόλουθον ἂν εἴη διαφωνοῦντα αὐτὸν καὶ dr καὶ ἐναντιούμενον ὁμολογεῖ γοῦν αὐτός >KEL ποτε δής« λέγων ν»νἱστορεῖταί τις τῶν κεκοιμημένων φαινόμενος, ὅμοιος ἑώραται τῷ ὕτε τὴν σάρχα εἶχε σχήματις. → πρὸ τῆς ἀναστάσεως, ἀκόλουθον ἂν εἴη διαφωνοῦντα αὐτὸν καὶ ἑαυτῷ ἐναντιούμενον· ὁμολογεῖ γοῦν αὐτός, »κἄν ποτε δή« λέγων »ἱστορῆταί τις τῶν κεκοιμημένων φαινόμενος, ὅμοιος ἑώραται τῷ ὅτε τὴν σάρκα εἶχε σχήματι«.; κατὰ τί δὴ τοῦ μὲν χυριωτάτου καὶ πρώτου τῆς ψφυχῆς εἰς τοῦτο διακεκοσμημένης τὸ σχῆμα οὐχὶ καὶ τὸ δ αὐτὴν ἐσόμενον σῶμα → κατὰ τί δὴ τοῦ μὲν κυριωτάτου καὶ πρώτου, τῆς ψυχῆς, εἰς τοῦτο διακεκοσμημένης τὸ σχῆμα οὐχὶ καὶ τὸ δι᾽ αὐτὴν ἐσόμενον σῶμα; ἀπέθανε ᾿καὶ ἀνέστη καὶ ἔζησεν) ε λεγώμενον νἵνα ξώντων καὶ νεκριῶν κυριεύσῃ ἐπὶ τῶν ψυχῶν καὶ ἐπὶ τῶν σωμότων παραληπτέον, ᾿ώντων 5 μὲν τῶν ψυχῶν, καθὸ ἀθάνατοι, νεκρῶν δὲ τῶν σωμάτων. ιν ζῷι σι στάσθαι τοὺς ἁγίους καὶ ἀπολαύειν τῶν τῆς γῆς ταύτης ἀγαθῶν καὶ οὕτως γίνεσθαι τὴν καθόλου πάντων ἀνάστασιν, μετὰ τὴν παραδοομὴν τῶν χιλίων ἐτῶν, ὕπερ ἐστὶν μυθιχὸν καὶ ἔξω πῖπτον τῆς ἐννοίας τῆς θείας γραφῆς. βοᾷ γὰρ ὁ τῶν θείων ᾿ ’ - « ῃ ᾿ ᾿ x € N μυστηρίων ταμίας Παῦλος Ῥωμαίοις γράφων, ὁ »εἰς τρίτον οὐρανὸν ἀαὐπαγχεὶς" καὶ »εἰς αὐτὸν τὸν παράδεισον« καὶ ἀρρήτων ἐπακούσας ῥημάτων (II Kor, 13, 2. Ὁ, « > « ᾿ -.« ἢ ὃ» a Ds , dam " ͵ A εἴων »ὡς οὐχ ἔστιν ἡ βασιλεία τοῦ θεοῦ βοῶσις καὶ πόσις, ἀλλὰ δικαιοσύνη καὶ εἰρη τὴ → .

Extrabiblical texts: Plato, Tim. 41e (Plato (works); allusion)

Topics: Eschatology, Heresy

Cite (SBL): Methodius, Res. 3.18 (Bonwetsch GCS 27:414; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/methodius-de-resurrectione/3-5/#p-3-18). (abbreviation not yet checked)

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3.19Bonwetsch GCS 27:416

Translated by Claude from N. Bonwetsch's German translation (1917) of the Old Church Slavonic; neither is shown

"Come now: since we have said much against the claim that souls are outside the sensible, and therefore cannot sin when they are outside bodies (for otherwise the serpent could not have seduced them to sin), they need proof, and take refuge in Scripture as in a fortified city ... speaking of the angels who sinned and of the parable of the rich man and Lazarus: 'How then did the angels too sin, though they are without flesh? And is it not likewise written of Lazarus and the rich man that after death they have members?' To them we say: What then, O first of all men, will anyone say? You who yourselves say that it is impossible for souls not to sin while they are in this shape, what have you left to hope for, since even outside this body, even if it receives a spiritual body, the soul will sin? This is foolish to say. For if the angels too sin, though they too are 'spirits' and 'fire,' is it not clear that souls will sin even if they receive bodies like those of the angels? [Origen:] 'So it is foolish to say: in order that we may not sin we need such bodies, and the former body does not rise, so that your souls may not sin in it again.' [Methodius:] For it is clear that there will be no advantage at all. Even if it is not this body but another, spiritual one, we shall sin again and not act justly; for the angels too sinned."

Gen 6:2 (allusion, medium confidence) · Ps 104:4 (103:4 LXX) (quotation, high confidence) · Luke 16:24 (allusion, medium confidence)

Notes and citation

Summary: If, as the opponents admit, bodiless angels sinned, a spiritual body would not keep souls from sin; so there is no advantage in denying the resurrection of this body.

Book 3, chapter 19. Translated from Bonwetsch's German translation of the Old Slavonic; the speaker headings in square brackets are the editor's, and the Slavonic is defective at the point marked '...'.
Gen 6:2; Ps 104:4 (LXX 103:4); Luke 16:19-31.

Topics: Eschatology

Cite (SBL): Methodius, Res. 3.19 (Bonwetsch GCS 27:416; trans. Sophia Scriptura from the German of N. Bonwetsch, 1917, https://sophiascriptura.com/fathers/methodius-de-resurrectione/3-5/#p-3-19). (abbreviation not yet checked)

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3.20Bonwetsch GCS 27:417

Translated by Claude from N. Bonwetsch's German translation (1917) of the Old Church Slavonic; neither is shown

"Again, those who wish to blaspheme say of the word 'All flesh shall see the salvation of God': 'Fish and cattle are flesh too,' they say; 'so according to these words there will be a resurrection of them as well.' Against them and against Origen we say: How then, my brave man, did the apostle, writing to the Galatians, say, 'By the works of the law no flesh will be justified'? For where do the irrational cattle have a law or correction? So it would be, if he understood 'all flesh,' as you say, of the irrational creatures too, while you try to lead many astray. And where is what the prophet said: 'And it shall come to pass afterward that I will pour out my Spirit on all flesh, and their sons shall prophesy'? For the Spirit of God does not extend to the irrational creatures. Only by making Scripture contradict itself do they get their many supporting passages, which are altogether unsuitable."

Luke 3:6 (quotation, high confidence) · Isa 40:5 (quotation, medium confidence) · Gal 2:16 (quotation, high confidence) · Joel 2:28 (3:1 LXX) (quotation, high confidence)

Notes and citation

Summary: The narrator rejects the argument that 'all flesh shall see the salvation of God' would imply the resurrection of animals, since Scripture's 'all flesh' elsewhere plainly means human beings.

Book 3, chapter 20. Translated from Bonwetsch's German translation of the Old Slavonic.
Luke 3:6 (Isa 40:5); Gal 2:16; Joel 2:28 (LXX 3:1; Acts 2:17).

Topics: Eschatology, Scripture and canon

Cite (SBL): Methodius, Res. 3.20 (Bonwetsch GCS 27:417; trans. Sophia Scriptura from the German of N. Bonwetsch, 1917, https://sophiascriptura.com/fathers/methodius-de-resurrectione/3-5/#p-3-20). (abbreviation not yet checked)

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3.21Bonwetsch GCS 27:419

ὥστε τὸ »διὰ τοῦτο Χριστὸς ἀπέθανε ⟨καὶ ἀνέστη καὶ ἔζησεν⟩« λεγόμενον »ἵνα ζώντων καὶ νεκρῶν κυριεύσῃ« ἐπὶ τῶν ψυχῶν καὶ ἐπὶ τῶν σωμάτων παραληπτέον, ζώντων μὲν τῶν ψυχῶν, καθὸ ἀθάνατοι, νεκρῶν δὲ τῶν σωμάτων.

hōste to »dia touto Christos apethane ⟨kai anestē kai ezēsen⟩« legomenon »hina zōntōn kai nekrōn kyrieusę̄« epi tōn psychōn kai epi tōn sōmatōn paralēpteon, zōntōn men tōn psychōn, katho athanatoi, nekrōn de tōn sōmatōn.

So the saying, 'For this reason Christ died ⟨and rose and lived again⟩, that he might be Lord of the living and the dead,' must be taken of souls and bodies: the souls are the living, as being immortal, and the bodies the dead.

[Slavonic version, translated from N. Bonwetsch's German:] "We must also understand what is so often brought forward about 'the dead.' For Origen tries to make a distinction between those called 'the living' and 'the dead,' for whose sake 'Christ died.' But we must not listen to him; for, to deceive his hearer, as though the apostle did not mean us and the bodies that are dead in every sense, he has invented the idea that those who have sinned after baptism are called dead. He writes, explaining the word of the Epistle to the Romans, 'For this reason Christ died and rose and lived again, that he might be Lord of the dead and the living,' and says: 'Over the living, then, such as Paul was: "we who are alive and remain"; and "Abraham and Isaac and Jacob," of whom it is said, "God is not the God of the dead but of the living." But he calls dead those who have sinned again after baptism.' Why then does Christ say that those who are dead through this body receive life again from him? For 'Truly,' he says, 'I say to you, the hour is coming when the dead will hear the voice of the Son of God, and those who hear will live. For as the Father has life in himself, so he has given to the Son also to have life in himself.' And soon after: 'those who have done evil, to the resurrection of judgment.' For the dead who 'hear the voice' of the Lord and rise from 'the tombs,' some going to paradise and others to judgment, are none other than these dead bodies of ours. As he says again, 'Everyone who believes in me, though he die, yet shall he live, and everyone who lives and believes in me shall never die.' Here too we can see that he calls the believers living, never to die, but the bodies dying and coming to life again. 'When the Lord comes from heaven with the voice of the archangel and the trumpet of God, the dead in Christ will rise first,' that is, the bodies; 'then we,' that is, the souls that have received incorruptible bodies, 'will be caught up together with them in the clouds to meet the Lord in the air,' and so on. And since Origen holds that the dead who rise, 'who hear the voice of the Son of God,' are those who have sinned after coming to faith, and who receive life in the forgiveness of sins, we say: how then did Christ teach, if he had given forgiveness to those who did not keep his commandments, saying, 'Many will say on that day, Lord, Lord, did we not prophesy in your name and cast out demons? And he will answer them and say, Depart from me, you who have done lawlessness'; and again, 'And he will say to those on the left, Depart from me, you cursed, into the eternal fire'? For by saying this, does he not show plainly that those who have sinned after baptism and have not repented receive punishment, while those who have not sinned and those who have repented go into life, and not, as Origen thinks, that sinners are not punished? So it is plainly shown that the dead who hear the voice of God and enter into life are not the souls, but these fallen bodies of ours. 'For this reason Christ,' who is the life, 'died, that' he might free those held by death ...

[22] "Yet Origen himself also says, concerning those who believe, that it belongs to this body to rise ... and he says: 'That every promise of the resurrection of the dead is about this body which is left dead, the holy Scriptures show in many ways; and the resurrection of our Lord Jesus Christ itself also declares it, who is called "the firstborn from the dead."' ...

[23] "So much, then, for Origen. But let us give praise to God, now that we have finished this treatise. Lord my God, I praise you and sing to your name, for you have done wonderful things, a counsel from the beginning and true. For when in Adam we transgressed your commandment, ... has 'swallowed up death in victory' and taken away 'every tear from every face.' For you have made great your 'grace and truth' and your love and kindness toward me. Therefore the poor people bless you, for you have become the helper of every humbled soul. You sent from heaven your Word, who instructs us in the truth, who, being impassible, took on by your will this much-suffering body, so that by suffering the impassible one, having become for the sake of the contest of suffering a suffering to sufferings, might free us from sufferings, and that through the death of the deathless one, a death devised for death, he might extinguish death, so that the mortal might be changed into immortality and the passible into impassibility because of your mercy. For no one at all has withstood your command. You have made what is out of what is not, and nothing of it has been hidden from your art and adornment. For there is no God besides you, ruler of life and death; you are Lord and ruler of all. For your sake are the angels and archangels and all powers and all spirits. Yours is the artwork of the world and all the stars and all the lights, and every day and every night and season, and every height and depth. You hold all things together through your all-holy Wisdom, which shone forth from you before all ages. To you, Lord, I offer the gift of blessing through your priest and only-begotten Son Jesus Christ, our Lord and Saviour, through whom you have led man to immortality, as heartfelt 'fruit of the lips.' For you rejoice to justify those who have chosen to honour him, blessed by offerings of the mind, rational sacrifices, spiritual gifts. And I pray and fall down before you, that you may cleanse me from my sins and not reckon sin to me. For 'it is good to confess' sins, since you are very merciful and patient and kind and gentle, and grieve over our transgressions. Therefore I implore you, for all my sins are manifest before you: have mercy and deliver me, O Lord, from the wrath to come and from the unquenchable fire which you will bring upon those who have not known you nor kept your commandments, when you judge the world in righteousness. To you, Lord, I confess, and I praise and glorify your most holy and most honoured name. Through your Comforter, the 'Perfecter of our souls,' the Spirit, and through Jesus Christ your beloved Son, I ask you that my sins may not be reckoned to me. For if you have chosen to justify, 'who' will be 'the one who condemns,' or who will say to you, Why have you done this? And now, O Lord, do not destroy me with the ungodly, but be merciful; release me from all my debt; be merciful to them, O Lord, and forgive them; be merciful, accept us; deliver us from the judgment that lies before us; amend our mind yourself, so that we may not take offence at you. For in man the inclination to strive after what is harmful is greater, since many fight against us and always turn us to evil. Therefore, O Lord, be to us a strong fortress and the repulse of deceitful plots, for the destruction of the wicked and cunning one, and for the withering of the burning of the flesh! For if you do not shelter us, we 'watch in vain' and 'labour in vain.' Cut away what weighs on us, we pray, and be to us 'helper and advocate' and physician, O great Giver and great Helper, so that we may become strong and healthy through faith to do your commandment. For the sufferer is not himself changed by suffering; powerless to act, he also becomes impatient, and rather strives after what is harmful. Heal us therefore, heal us, healing the diseases of our hearts, O Lord, so that, 'enlightened in the eyes,' we may no longer sleep in death. For yours is the glory and the power, O Christ Jesus, through the Holy Spirit, from eternity and now and into the ages to come. Amen."

Textual problem in this passage: see the notes.

Rom 14:9 (quotation, high confidence) · 1 Thess 4:15 (quotation, high confidence) · Matt 22:32 (quotation, high confidence) · John 5:25 (quotation, high confidence) · John 5:26 (quotation, high confidence) · John 5:29 (quotation, high confidence) · John 11:25 (quotation, high confidence) · John 11:26 (quotation, high confidence) · 1 Thess 4:16 (quotation, high confidence) · 1 Thess 4:17 (quotation, high confidence) · Matt 7:22 (quotation, high confidence) · Matt 7:23 (quotation, high confidence) · Matt 25:41 (quotation, high confidence) · Col 1:18 (quotation, high confidence) · 1 Cor 15:54 (quotation, high confidence) · Isa 25:8 (quotation, high confidence) · Heb 13:15 (quotation, high confidence) · Rom 12:1 (allusion, high confidence) · Ps 92:1 (91:2 LXX) (quotation, high confidence) · 1 Thess 1:10 (allusion, high confidence) · Rom 8:33 (quotation, high confidence) · Rom 8:34 (quotation, high confidence) · Ps 127:1 (126:1 LXX) (quotation, high confidence) · Eph 1:18 (quotation, high confidence)

Notes and citation

Summary: Romans 14:9: the living are the souls, the dead the bodies.

Only excerpts of this chapter survive in Greek (shown in the original column and translated first). The whole chapter survives in the Old Slavonic version; it follows in brackets, translated from Bonwetsch's German (GCS 27, 1917), and so overlaps the Greek excerpts.
Greek of the end of Book 3, chapter 21 (from Photius; ANF 6 synopsis 20); the words 'and rose and lived again' are supplied by the editor. A fragment that the edition prints after the treatise, judging that it is not by Methodius, is not included here.
Rom 14:9.
Translated from Bonwetsch's German translation of the Old Slavonic. This unit holds Book 3, chapter 21 and also chapters 22 and 23 (their numerals survive in garbled form; they begin at "[22]" and "[23]"); the Slavonic is defective at the points marked '...'. In chapter 22 the edition gives Origen's words in Latin (from Rufinus's translation of Pamphilus, Apology for Origen 7), translated here from the Latin; the end of the chapter is obscure in the Slavonic and is not translated. The Greek of the end of chapter 21 was staged inside ref 3.18 (see the report). The staged text ends with a separate Latin fragment and apparatus that do not belong to this treatise; they are not translated.
Chapter 23 is the closing prayer; the edition notes a parallel in an Oxyrhynchus papyrus prayer (P.Oxy. 407). Rom 14:9; 1 Thess 4:15-17; Matt 22:32; John 5:25-26, 29; John 11:25-26; Matt 7:22-23; Matt 25:41; Col 1:18; 1 Cor 15:54; Isa 25:8; Heb 13:15; Rom 12:1; Ps 92:1 (LXX 91:2); 1 Thess 1:10; Rom 8:33-34; Ps 127:1 (LXX 126:1); Eph 1:18.

Notes on the original text

Digital text corrected (Greek words lost in the extraction supplied from the page; OCR misreadings (checked against a second OCR of the page); editor's supplement brackets restored; OCR misreadings (checked against a second OCR of the page); line number removed): ἀπέθανε ᾿καὶ ἀνέστη καὶ ἔζησεν) ε λεγώμενον νἵνα ξώντων καὶ νεκριῶν κυριεύσῃ → ὥστε τὸ »διὰ τοῦτο Χριστὸς ἀπέθανε ⟨καὶ ἀνέστη καὶ ἔζησεν⟩« λεγόμενον »ἵνα ζώντων καὶ νεκρῶν κυριεύσῃ«; σωμότων παραληπτέον, ᾿ώντων 5 μὲν → σωμάτων παραληπτέον, ζώντων μὲν.

Topics: Eschatology, Heresy, Prayer

Cite (SBL): Methodius, Res. 3.21 (Bonwetsch GCS 27:419; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/methodius-de-resurrectione/3-5/#p-3-21). (abbreviation not yet checked)

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