On the Resurrection 1.12–1.23

Methodius of Olympus · On the Resurrection · late 3rd cent. (disputed) · place unknown · 11 passages

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

Chapter 1

1.12Bonwetsch GCS 27:235

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

"So it has been established on every ground that this compound, changeable, dead and many-formed thing, always perishing and flowing (as Paul says, 'Though our outer man is decaying, yet the inner is renewed day by day'), cannot receive the resurrection. 'For we know,' he says, 'that if our earthly house of the body is destroyed, we have a building from God, a house not made with hands, eternal in the heavens.' But here one must look closely, for the subject is not something ordinary but how one must believe. All with one mouth, the prophets and the apostles alike, call this body a burden and a misfortune for the soul. At one time the prophet, looking at the length of it, says, 'Woe is me, how my sojourning has been prolonged!' and another, 'Wretched man that I am, who will deliver me from this body of death?' At another time they weep and lament the beginning, the joining to the body and the coming into life, as both the one says, 'Let the day perish on which I was born, and the night in which they said, Behold, a male child,' and the other, 'Cursed be the day on which I was born, the day on which my mother bore me.' And Solomon says, 'And I praised the dead more than the living, whoever says to himself, I am still alive. Better than both is he who has not been born, who has not seen the evil work that is done under the sun,' speaking of the fellowship of the flesh with the soul. 'Lord God, to be swift and soon ...' He teaches, so that he may not grow weary, bearing heavily the long times of their being together: 'My Spirit shall not remain in these men, because they are flesh' and blood, since flesh and blood perish, 'because all flesh is like grass, and all its glory like the flower of grass; the grass has withered, the flower has fallen, but the word of God remains forever.' That is, he now calls the inbreathing, which is the soul, the word of God, so that, when the life of the flesh has withered, 'the dust returns to the earth' like a falling flower, and when the moisture has gone, so too our spirit departs to what is akin to it, going upward. For 'while we are in the flesh, we are away from the Lord.' So we must make haste 'to depart from the body' and to come and draw near to God, that we may 'be at home with the Lord'; for 'flesh and blood will not inherit the kingdom of God, nor will the corruptible receive incorruption.'"

Aglaophon, having said this much, fell silent.

2 Cor 4:16 (quotation, high confidence) · 2 Cor 5:1 (quotation, high confidence) · Ps 120:5 (119:5 LXX) (quotation, high confidence) · Rom 7:24 (quotation, high confidence) · Job 3:3 (quotation, high confidence) · Jer 20:14 (quotation, high confidence) · Eccl 4:2 (quotation, high confidence) · Eccl 4:3 (quotation, high confidence) · Gen 6:3 (quotation, high confidence) · Isa 40:6 (quotation, high confidence) · Isa 40:7 (quotation, high confidence) · Isa 40:8 (quotation, high confidence) · 1 Pet 1:24 (echo, medium confidence) · Eccl 12:7 (quotation, high confidence) · 2 Cor 5:6 (quotation, high confidence) · 2 Cor 5:8 (quotation, high confidence) · 1 Cor 15:50 (quotation, high confidence)

Notes and citation

Summary: Aglaophon closes his case with Scripture that laments the body as a burden of the soul, concluding with 1 Corinthians 15:50 that flesh and blood will not inherit God's kingdom.

Translated from Bonwetsch's German translation of the Old Slavonic. The words 'Lord God, to be swift and soon ...' break off in the Slavonic; the sentence that follows is obscure and is translated by sense.
2 Cor 4:16; 2 Cor 5:1; Ps 120:5 (LXX 119:5); Rom 7:24; Job 3:3; Jer 20:14; Eccl 4:2-3; Gen 6:3; Isa 40:6-8 (cf. 1 Pet 1:24-25); Eccl 12:7; 2 Cor 5:6, 8; 1 Cor 15:50. 'While we are in the flesh' stands where Paul has 'at home in the body'.

Topics: Eschatology

Cite (SBL): Methodius, Res. 1.12 (Bonwetsch GCS 27:235; trans. Sophia Scriptura from the German of N. Bonwetsch, 1917, https://sophiascriptura.com/fathers/methodius-de-resurrectione/1-12/#p-1-12). (abbreviation not yet checked)

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

1.13Bonwetsch GCS 27:236

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

Methodius: And I prepared to answer them.

Proclus: But the guest from Miletus said, "He has not yet said enough of the opposing arguments; there is still more to be said. What ought to be said has not been said."

Methodius: I was surprised and said, "Do you too mean to come to the help of these arguments, as though they were not enough to draw people away and lead them astray?"

Proclus: "You are saying nothing yet about the resurrection we are discussing," he said, "but listen to this as well. The remaining arguments, which we have not yet given, must also be stated here, so that, once everything has been fully set out by the opponents, you may conduct your case. But see whether what I say is to your liking."

Methodius: "More than anything," I said, "since that is why our gathering has come together."

Notes and citation

Summary: Proclus of Miletus asks to add further arguments against bodily resurrection before the narrator replies, and the narrator agrees.

Translated from Bonwetsch's German translation of the Old Slavonic. The speaker names are those given in the Slavonic, which calls the narrator Methodius (in the Greek excerpts he is called Eubulius).

Cite (SBL): Methodius, Res. 1.13 (Bonwetsch GCS 27:236; trans. Sophia Scriptura from the German of N. Bonwetsch, 1917, https://sophiascriptura.com/fathers/methodius-de-resurrectione/1-12/#p-1-13). (abbreviation not yet checked)

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1.14Bonwetsch GCS 27:237

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

Proclus: And he began and said: "Hear the rest as well, for it is time to say what the body is and from what it is formed. From the indivisible bodies, fire and earth, air and water, God took from each what was sufficient and skilfully made this flesh, one flesh, mixing it well from them all, a useless thing. So when it is thrown into disorder by the inflow of what comes from outside, cold or warm, and by the inequality of the natural constituents of which it is composed, one of them prevailing or increasing, it is weakened by the change, which produces many diseases, and the soul is no longer able to protect it; it is as when a ship is wrecked and its parts come apart. So the dead and motionless body must necessarily separate into many parts and be dispersed. For each kind goes to its own mass, moved by its substance, since the body no longer has the same firmness or harmony but separates again into the elements from which it came before, that is, before it was mixed into one blend and put together into its fine shape: its watery part into water, its warm part into fire, its dry part into earth, its cold part into air, no longer like its former form. For when the parts are in conflict, and what was common has been changed into what is like each of them, it is not possible for their mixture to remain. So they must gather again, united with their own elements, so that after the scattering of the members nothing of the body is preserved forever, once it has been swallowed up by its own substance. Now if anyone says that the flesh will be gathered from the same matter as before, that would be plausibly said, for this argument came to hand ... But if not, we shall make ourselves a laughing-stock by trying to teach impossible things. For how are the parts of the flesh, each of which has gone into the mass of the elements, to be clearly recognized by themselves, so as to be mixed neither with parts of other bodies nor with the mass itself, so that each of us may take the same flesh from these very same parts?"

Notes and citation

Summary: Proclus argues that at death the body dissolves into the four elements and its parts cannot be recovered and distinguished to form the same flesh again.

Translated from Bonwetsch's German translation of the Old Slavonic. The Slavonic is defective after 'this argument came to hand'.
The making of the body from portions of the four elements, and its dissolution into them, follows Plato, Tim. 42e-43a and 81e-82a.

Extrabiblical texts: Plato, Tim. 42e (Plato (works); allusion)

Topics: Eschatology

Cite (SBL): Methodius, Res. 1.14 (Bonwetsch GCS 27:237; trans. Sophia Scriptura from the German of N. Bonwetsch, 1917, https://sophiascriptura.com/fathers/methodius-de-resurrectione/1-12/#p-1-14). (abbreviation not yet checked)

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1.15Bonwetsch GCS 27:238

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

"Shall I make it still clearer to you by a proof how impossible this is, even by nature itself? Look: take wine or milk or blood or anything else that can mix with water, and pour some measure of it into the sea; and when you have done so, bring back to its place what you poured out, the wine or the oil, and take what was poured out unmixed with anything else, that is, with water, even if you imagine to yourself that it remains and is preserved after being received into so great a depth of water. For how could what has been mixed with it into the same substance of water, and has become what that was into which it was poured and given up, remain unmixed or unblended in that from which it was taken? But this is not possible. Do not be surprised, and do not take these for the questions of an unbeliever. So it is not possible that our body should be preserved by itself, once it has been divided into the elements of which it is composed and these have returned to what is akin to them among the elements, to flow away and mix with the mass. For of what is ours, one part must go into fire, that is, the warm; another into earth, that is, the flesh; and, simply, each into its own. Since, then, the water goes away into the whole substance of water, the cold into the air, and the others likewise into their own substances, how, according to you, is the body to rise again from those parts of which it was composed?"

Notes and citation

Summary: Proclus illustrates with wine poured into the sea that bodily matter dispersed into the elements cannot be retrieved unmixed for a resurrection.

Translated from Bonwetsch's German translation of the Old Slavonic (the staged text also ends with a line of the edition's apparatus, which is not part of the work). Compare Jerome, Against John of Jerusalem 25, where the same illustration is reported.

Topics: Eschatology

Cite (SBL): Methodius, Res. 1.15 (Bonwetsch GCS 27:238; trans. Sophia Scriptura from the German of N. Bonwetsch, 1917, https://sophiascriptura.com/fathers/methodius-de-resurrectione/1-12/#p-1-15). (abbreviation not yet checked)

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1.16Bonwetsch GCS 27:239

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

"Nevertheless, having found a reason, you say that God, by measure and limit, takes the parts of the body that have gone away into the elements back from those same elements: the warm from the warm substance (for in what does one warmth surpass another?), the cold from the cold, and the rest in turn from their own kinds in the same way, so that what has become empty is wonderfully filled again, as in the image of the wineskin; for it makes no difference, provided only that the same measure is kept. But see what I say to you, Eubulius: what was poured out would have to be preserved throughout, even if it is to come from the same water into which it was poured. But it is impossible for water mixed into water to be preserved as an unmixed substance. It is mixed and blended into one, not only the watery part of every human being but also that of sea monsters, animals and birds. So it is time to say that the flesh of each one rises formed again in common from the four elements, but not from the same matter from which the compound was made before death. For suppose a craftsman takes many statues made of wax, melts them together with much other wax, and forms others from it like the first ones, teaching us to say that they are the same. He could have said that he formed the same statue back when he made each image by itself; but now that he has melted many into one mass, melting together the material of each image, it has come about that this one has much of that one, and that one of this. This is how some speak of the flesh too: insofar as it is restored from the same kind of matter, it is again called fleshly; but insofar as it is not from the parts of the composition from which it was made before, it is not the same."

Notes and citation

Summary: Proclus argues that matter returned to the elements is mixed beyond recovery, so a body re-formed from the elements, like a statue recast from pooled wax, would not be the same body.

Translated from Bonwetsch's German translation of the Old Slavonic. The craftsman sentence is incomplete in the Slavonic and is translated by sense. 'Sea monsters' is marked uncertain in the edition. Compare Gregory of Nyssa, On the Soul and the Resurrection (PG 46:44-48), and the Dialogue of Adamantius 5.16.

Topics: Eschatology

Cite (SBL): Methodius, Res. 1.16 (Bonwetsch GCS 27:239; trans. Sophia Scriptura from the German of N. Bonwetsch, 1917, https://sophiascriptura.com/fathers/methodius-de-resurrectione/1-12/#p-1-16). (abbreviation not yet checked)

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1.17Bonwetsch GCS 27:240

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

"But if it does not rise, then, as the discussion has shown, but not the same body, rather another, new one, your argument is destroyed, the claim that the flesh shares in the crowns of honour just as it shares in the labours and toils. And if it is impossible for the flesh that toiled with the soul to enjoy the same good things along with it (as it indeed is not possible, for our discussion above has taught by many proofs that the flesh will not share with the soul in either good or evil, since it did not toil with it), what benefit does the soul have, having laboured with one body, from enjoying honour at the judgment with another, or, having been overcome with one, from being condemned with another, compelled to receive a second flesh and blood? But if it is superfluous and impossible that, since its own body cannot be given to it, another should be given to it in its place, it remains to confess that it receives the spiritual and uncompounded body, with which it is possible to remain even in heaven. For, says the apostle, 'a natural body is sown, a spiritual body is raised.'

[18] "Consider now, Eubulius, whether holding this seems new to you too; for I think that you too are weighing this within yourself. So either refute it and show it to be false, or, if it is left thus unrefuted and uncorrected, I do not know who will think it right to confess these things any longer. And that Jonah, not dried up in the belly of the whale, was cast out on the land healthy and whole after three days and three nights ... For it seems to me, regarding these people, that they either do not know, or arrive at understanding only with great difficulty. For I do not understand them; my ears are quite deafened from hearing people who dispute at length but say nothing true, but in ignorance turn downward and upward as in a ... And what the heretics say about the faith in the resurrection, perverting it, does not grieve me as much as what men of the Church say. 'For what have I to do with judging those outside,' who do not believe rightly or truly? So I do not learn from them, and am not compelled to investigate them with very elaborate thoughts. But hear what the wise Origen said, so that, as much is brought forward, you may be assured that once this body has been taken up and has perished, and has been shattered by corruption into many pieces like an earthen vessel, it is not gathered a second time from the same fragments. For it is good not to leave things not understood until, having looked through all the arguments, we see the truth well, having completed this discussion by adding new arguments too, even though so much has been said by others, but passing none of them by."

1 Cor 15:44 (quotation, high confidence) · Jonah 1:17 (allusion, high confidence) · Jonah 2:10 (allusion, high confidence) · 1 Cor 5:12 (quotation, high confidence)

Notes and citation

Summary: Proclus argues that a soul cannot justly be rewarded or punished in a different body, so the risen body must be spiritual, and introduces Origen's teaching as the strongest statement of this view.

Translated from Bonwetsch's German translation of the Old Slavonic. The OCR lost the heading of chapter 18, which begins at "[18]". The Slavonic is defective after the sentence about Jonah and after 'as in a'; the Jonah sentence evidently introduces an argument of the opposing side that is lost.
1 Cor 15:44; Jonah 1:17-2:10; 1 Cor 5:12. 'Eubulius' is the name the Greek gives to the narrator who defends the resurrection of the flesh.

Topics: Eschatology

Cite (SBL): Methodius, Res. 1.17 (Bonwetsch GCS 27:240; trans. Sophia Scriptura from the German of N. Bonwetsch, 1917, https://sophiascriptura.com/fathers/methodius-de-resurrectione/1-12/#p-1-17). (abbreviation not yet checked)

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1.19Bonwetsch GCS 27:241

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

"Now Origen, being a learned man of the Church who had gone carefully through the whole of Scripture, recognized that this view too is foreign to the apostolic faith in the resurrection. In his many books he gives his exposition not merely as one weighing or investigating, or as one who does not know and has no settled understanding of these things, whether this opinion is reliable, that is, reasonable, or the reverse; he teaches as one who already understands sufficiently, and declares what the matter is, rejecting with firm statements the hope that many place in bodies, as we shall show from his own words, which he himself committed to writing and which we have kept in memory. For it is fitting to bring that forward too, along with what has been said, so that here too you who have taken offence may gain knowledge of the truth and be persuaded not to think in this way about such great matters, about which you will not be able to lay down doctrines with proof from reasoning, since this understanding is annulled and destroyed by the bringing in of the spiritual understanding. For he speaks in order, when explaining the Psalms, at the tenth verse-line of the first Psalm:" Excerpt from Origen.

Ps 1:5 (allusion, medium confidence)

Notes and citation

Summary: Proclus presents Origen as a learned churchman who firmly rejected the resurrection of the same flesh, and introduces a quotation from his commentary on the first Psalm.

Translated from Bonwetsch's German translation of the Old Slavonic. 'This view' is the resurrection of the same flesh. The heading 'Excerpt from Origen' is printed in Greek capitals in the edition.
Contrary to the staging flag, the quotation that follows (Bonwetsch chs. 20-22, Origen on Ps 1:5, preserved in Greek in Epiphanius, Panarion 64.12-16) is not in this unit; the staged text instead ends with several pages of leaked apparatus. Chapters 21 and 22 are staged as '1.11' and '1.16', and chapter 20 is not staged (see the report).

Topics: Eschatology, Heresy

Cite (SBL): Methodius, Res. 1.19 (Bonwetsch GCS 27:241; trans. Sophia Scriptura from the German of N. Bonwetsch, 1917, https://sophiascriptura.com/fathers/methodius-de-resurrectione/1-12/#p-1-19). (abbreviation not yet checked)

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1.20Bonwetsch GCS 27:242

Ἐντεῦθεν οἱ ἁπλούστεροι τῶν πεπιστευκότων ὁρμώμενοι νομίζουσι τοὺς ἀσεβεῖς τῆς ἀναστάσεως μὴ τεύξεσθαι, τί νοοῦντες τὴν ἀνάστασιν; κἂν γὰρ δοκῶσι περὶ τούτων ἀποφαίνεσθαι, ἡ βάσανος αὐτοὺς διελέγξει, τὰ ἑξῆς ἀκολούθως σῴζειν μὴ δυναμένους. ἐὰν δ᾽ οὖν πυνθανώμεθα αὐτῶν, τίνος ἡ ἀνάστασις γίνεται, ἀποκρίνονται ὅτι τῶν σωμάτων ὧν νῦν περικείμεθα. εἶτα προσεπερωτησάντων ἡμῶν, πότερον τῆς οὐσίας αὐτῶν ὅλης ἢ οὐχί; πρὶν βασανίσαι λέγουσιν ὅτι ὅλης. ἐὰν δὲ προσαπορήσωμεν συμπεριφερόμενοι τῇ ἀκεραιότητι αὐτῶν, εἰ συναναστήσεται τὰ ἀπορρεύσαντα ἐν φλεβοτομίαις αἵματα καὶ σάρκες καὶ τρίχες αἱ πώποτε γενόμεναι, ἢ μόναι αἱ πρὸς τῇ ἐξόδῳ, — θλιβόμενοι εἰς τὸ τὸν θεὸν ποιεῖν ἃ βούλεται προστρέχουσιν. οἱ δὲ γενναιότεροι αὐτῶν, ἵνα μὴ ἀναγκάζωνται τὰ αὐτὰ αἵματα συναγαγεῖν τῷ λόγῳ, ἃ πολλάκις ἀπεκκριθῆναι τῶν σωμάτων ἡμῶν συνέβη, φασὶν τὸ ἐπὶ τέλει ἡμῶν ἀναστήσεσθαι σῶμα. προσηπορήσαμεν δὲ διὰ τὸ τρεπτὴν εἶναι τὴν σωματικὴν φύσιν καὶ τοιαῦτα ὥσπερ εἰς τὸ ἡμέτερον σῶμα αἱ τροφαὶ κατατάττονται καὶ μεταβάλλουσι τὰς ὁμοιότητας, οὕτως καὶ τὰ ἡμέτερα σώματα μεταβάλλονται [καὶ] ἐν τοῖς σαρκοβόροις οἰωνοῖς καὶ θηρίοις ⟨καὶ⟩ γίγνεται μέρη τῶν ἐκείνων σωμάτων, καὶ πάλιν ἐκεῖνα ὑπὸ ἀνθρώπων ἢ ἑτέρων ζῴων ἐσθιόμενα ἀντιμεταβάλλεται καὶ γίγνεται ἀνθρώπων ἢ ἑτέρων ζῴων σώματα. καὶ τούτου ἐπὶ πολὺ γιγνομένου ἀνάγκη τὸ αὐτὸ σῶμα πλειόνων ἀνθρώπων πολλάκις γίγνεσθαι μέρος. τίνος οὖν ἔσται σῶμα ἐν τῇ ἀναστάσει; καὶ οὕτως εἰς βυθὸν ἡμᾶς φλυαρίας ἀλόγου συμβήσεται ἐμπίπτειν.

Enteuthen hoi haplousteroi tōn pepisteukotōn hormōmenoi nomizousi tous asebeis tēs anastaseōs mē teuxesthai, ti noountes tēn anastasin? kan gar dokōsi peri toutōn apophainesthai, hē basanos autous dielenxei, ta hexēs akolouthōs sǭzein mē dynamenous. ean d᾽ oun pynthanōmetha autōn, tinos hē anastasis ginetai, apokrinontai hoti tōn sōmatōn hōn nyn perikeimetha. eita proseperōtēsantōn hēmōn, poteron tēs ousias autōn holēs ē ouchi? prin basanisai legousin hoti holēs. ean de prosaporēsōmen symperipheromenoi tę̄ akeraiotēti autōn, ei synanastēsetai ta aporreusanta en phlebotomiais haimata kai sarkes kai triches hai pōpote genomenai, ē monai hai pros tę̄ exodǭ, — thlibomenoi eis to ton theon poiein ha bouletai prostrechousin. hoi de gennaioteroi autōn, hina mē anankazōntai ta auta haimata synagagein tǭ logǭ, ha pollakis apekkrithēnai tōn sōmatōn hēmōn synebē, phasin to epi telei hēmōn anastēsesthai sōma. prosēporēsamen de dia to treptēn einai tēn sōmatikēn physin kai toiauta hōsper eis to hēmeteron sōma hai trophai katatattontai kai metaballousi tas homoiotētas, houtōs kai ta hēmetera sōmata metaballontai [kai] en tois sarkoborois oiōnois kai thēriois ⟨kai⟩ gignetai merē tōn ekeinōn sōmatōn, kai palin ekeina hypo anthrōpōn ē heterōn zǭōn esthiomena antimetaballetai kai gignetai anthrōpōn ē heterōn zǭōn sōmata. kai toutou epi poly gignomenou anankē to auto sōma pleionōn anthrōpōn pollakis gignesthai meros. tinos oun estai sōma en tę̄ anastasei? kai houtōs eis bython hēmas phlyarias alogou symbēsetai empiptein.

From this the simpler among believers set out and suppose that the ungodly will not attain the resurrection. What do they mean by the resurrection? For even if they seem to make pronouncements about these things, examination will refute them, since they cannot consistently maintain what follows. If, then, we ask them whose resurrection takes place, they answer, "That of the bodies we now wear." Then, when we ask further whether it is of their whole substance or not, before they are examined they say, "Of the whole." But if, accommodating ourselves to their simplicity, we raise the further difficulty whether the blood that has flowed out in blood-lettings will rise along with them, and all the flesh and hair that ever existed, or only what was there at their departure, being hard pressed they run for refuge to "God does what he wills." The more noble of them, so as not to be forced by the argument to gather together the same blood, which has often been excreted from our bodies, say that the body we have at our end will rise. But we raised a further difficulty, because bodily nature is changeable, and such things as foods are assimilated into our body and change their likeness: so too our bodies are changed in carnivorous birds and beasts and become parts of their bodies, and these in turn, eaten by men or by other animals, are changed back and become the bodies of men or of other animals. And since this goes on for a long time, the same body must often become part of several men. Whose body, then, will it be in the resurrection? And so it will happen that we fall into a deep sea of irrational nonsense.

Textual problem in this passage: see the notes.

Ps 1:5 (allusion, high confidence) · Ps 115:3 (113:11 LXX) (echo, medium confidence)

Notes and citation

Summary: Origen, quoted by Methodius in his comment on Psalm 1:5, presses the simpler believers with the problem of bodily flux and of bodies eaten by animals and men.

Chapters 20-22 are Methodius's quotation of Origen's comment on Ps 1:5 ('the ungodly shall not rise in the judgment'), headed 'Excerpt from Origen' in the edition and preserved in Epiphanius, Panarion 64.12-16; here 'we' is Origen. The OCR of this page is moderate (e.g. 'Ῥαμύνους', 'ἀπὸ κρίνοντει', 'ὅλης' for ἀποκρίνονται and ὅλης); the translation follows the evident sense, which agrees with the Epiphanius text. Ps 1:5; Ps 115:3 (LXX 113:11) echoed in 'God does what he wills'.

Notes on the original text

Digital text corrected (OCR misreading of the editor's supplement brackets; OCR misreadings; OCR misreadings (ὅλης as in the answer that follows); chapter numeral removed; OCR misreading; hyphenated word joined across the page break; apparatus, page number and running head removed): XX. βντεῦθεν → Ἐντεῦθεν; τί νουῦντες THF ἀνάστασιν → τί νοοῦντες τὴν ἀνάστασιν; κὰν γὰρ → κἂν γὰρ; σῴζειν μὴ ὅν Ῥαμύνους, ἐὰν δ᾽ οὐν → σῴζειν μὴ δυναμένους. ἐὰν δ᾽ οὖν; ἀπὸ κρίνοντει: ε ὅτι → ἀποκρίνονται ὅτι; προσεπερωτησάντωνι" ἡμῶν" πότερον τῆς οὐσίας αὐτῶν ὕλης, → προσεπερωτησάντων ἡμῶν, πότερον τῆς οὐσίας αὐτῶν ὅλης; λέ- γουσιν ὅτε ὅλης → λέγουσιν ὅτι ὅλης; ἀποορεύσαντα ἐν φλεβοτο- μίαις → ἀπορρεύσαντα ἐν φλεβοτομίαις; ἐξόδῳ, --- θλιβόμενοι → ἐξόδῳ, — θλιβόμενοι; ἀναγχάζων- ται → ἀναγκάζωνται; λόγῳ. ἃ → λόγῳ, ἃ; ἀπεχκρι- 8 vgl. Justin De res., S. Parall. Nr. 107, 49 Holl 1 Epiphan. Panar. haer. 64, 12 S. 534 ἢ Petav., vgl. schon 04, 19 — 7 Dial. Adam. V, 16 S. 204, 5 — 10 Dial. Adam. V, 17 8. 208, 15 1 Es beginnt der Abschnitt bei Epiphanius; ἐκ τῶν Μεθοδίου + Kpiph. 8 τοὺς ἀσεβεῖς < U in Epiph. 64, 10 | θ4, 10 + καὶ τῆς θείας χρίσεως μὴ XATAELOTOGaL 4 ἀνάστ.] καὶ ποταπὴν etc. — σαφηνίζοντες + 64,10 | dozotaı U: 64, 10 προσδοκῶσι V, δόξωσι U | βάσανος: ἀνάστασις (vüstanie) S (aber wolıl vüstanie aus ispytanie) 5 αὑτοὺς ν΄. 6. sch. 5 | διελέγξει U u. 04, 10: διελέγχει VS | τὰ ἑξεῖς U: τὸ ἑξῆς 64, 10 | σεΐζειν»] vgl. 23, 1 σῷσαι παράδοσιν | μὴ, οὐ 64,10 | δυναμένους] μὴ χεκρατηχότας τὸν περὶ ἀναστάσεως τρόπον (τόπων Κ᾿ + θ4, 10 5f δ᾽ οὖν 8: οὖν U α. θ4,10: δὲ V 6 πυνθανόμεθα Ὁ | τίγος (τι- γος 8) αὐτῶν US: αὐτῶν < θ4, 10 | γίνονται 8 --- ἀποχρίέν. < ὃ; φησὶν + θ4,1. 76v δ: ἂν | νῦν <VU in 64, 10 | προσέπερ.)] ἐπηρωτῆσθαι Symp. 49, 24. τὸ ἐπερώτημα ἐστίν 121, 21 8 πότερον) πάλιν ὃ αὐτῶν <S u. V in 64,10 10 αὐτῶν] καὶ οὐδὲν περὶ τοῦ ῥευστὴν εἶναι τὴν οὐσίαν ἐξετάζοντες + 64, 10 συναναστήσονται 64, 10 10f ἐχ φλεβοτομίας (»vom Ablassen«) w. 6. sch. S 11 καὶ σι: ἢ σάρχες S | 64, 10 αἱ ἐχτακεῖσαι ἐν νόσοις σ. X. TO. πᾶσαε | αἱ τοίχες «LU | ἀπογενόμεναι π΄. 6. sch. 8; ἡμῶν + 64, 10 111 αἱ καὶ πρὸς π.ο. sch. S 12 πρὸς] ἐπὶ τῷ τέλει πρὸς V in 64, 10 | 7% ἐξόδῳ] θανάτῳ ar schwerl. S, aber + τρίχες καὶ σάρχες | θλιβόμεναι Τ | εἰς — βούλ.] zu dem Willen u. der Macht Gottes« S | εἰς — προστρέχουσιν Z. 13) abweichend Epiph. 64,10 | τὸν θεὸν Gataker Μά: τῶ θεῶ VU 195 βούλ.] δεῖν ἐπιτοέπειν + Pet aus θ4,10. 18 προτρέχουσιν V | οἱ δὲ 8015 181 ἀναγκάζονται U 414 αὐτὰ αἵματα: αἵματα αὐτῶν 64, 10 | συνάγειν Ὁ nu. θ4,10 S | ἃ -- συνέβη] τὰ .. ἀπεκ- κριθέντα 64,10 u. + Abweichendes | ἃ] οἷς las schwerl. 5 147 ἀποχριθῆναι U 1: 15 De resurreetione I, 20, 1—21, ὃ 943 θῆναι τῶν → ἀπεκκριθῆναι τῶν; ἀνα- στήσεσθαι → ἀναστήσεσθαι; σω- ματικὴν → σωματικὴν; ἡμέτερον. σῶμα al τροφαὶ χκατατάττονται → ἡμέτερον σῶμα αἱ τροφαὶ κατατάττονται; ἡμέ- τερα → ἡμέτερα; σαρχοβόροις → σαρκοβόροις; θηρίοις (καὶ γίγνεται → θηρίοις ⟨καὶ⟩ γίγνεται; κεὶ πάλιν → καὶ πάλιν; ἀνθοώπων 3) ἑτέρων → ἀνθρώπων ἢ ἑτέρων; ἀνάγχη → ἀνάγκη; ἡμᾶς: φλυαρίας → ἡμᾶς φλυαρίας.

Topics: Eschatology

Cite (SBL): Methodius, Res. 1.20 (Bonwetsch GCS 27:242; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/methodius-de-resurrectione/1-12/#p-1-20). (abbreviation not yet checked)

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1.21Bonwetsch GCS 27:243

Καὶ μετὰ ταύτας τὰς ἀπορίας ἐπὶ τὸ πάντα εἶναι δυνατὰ τῷ θεῷ καταφεύγουσι, καὶ λέξεις τῶν γραφῶν δυναμένας κατὰ τὴν πρόχειρον ἐκδοχὴν ὑποβάλλειν τὸ νοούμενον αὐτοῖς προφέρονται" οἷον τὴν ἐν τῷ Ἰεζεκιήλ »καὶ ἐγένετο ἐπ᾽ ἐμὲ χεὶρ κυρίου, καὶ ἐξήγαγέ με ἐν πνεύματι καὶ ἐθηκέ μὲ ἐν μέσῳ τοῦ πεδίου, καὶ τοῦτο ἦν μεστὸν ὀστέων ἀνθρωπίνων. καὶ περιήγαγέ μὲ ἐπ᾽ αὐτὰ κυκλόθεν κύκλῳ" καὶ ἰδού, πολλὰ σφόδρα ἐπὶ προσώπου τοῦ πεδίου, καὶ ἰδού, αὐτὰ ξηρὰ λίαν. καὶ εἶπε πρός με· υἱὲ ἀνθρώπου, εἰ ζήσεται τὰ ὀστᾶ ταῦτα; καὶ εἶπον" κύριε ὁ θεός, σὺ ἐπίστασαι ταῦτα. καὶ εἶπε πρός με, προφήτευσον. υἱὲ ἀνθρώπου. καὶ εἰπὸν πρὸς αὐτά" τὰ ὀστέα τὰ ξηρὰ ταῦτα, ἀκούσατε λόγον κυρίου. τάδε λέγει Ἀδωναὶ κύριος τοῖς ὀστέοις τούτοις" ἰδού, ἐγὼ εἰσάγω εἰς ὑμᾶς πνεῦμα ζωῆς, καὶ δώσω ἐφ᾽ ὑμᾶς νεῦρα. καὶ ἐπάξω ἐφ᾽ ὑμᾶς σάρκας, καὶ ἐκτενῶ ἐφ᾽ ὑμᾶς δέρμα, καὶ δώσω τὸ πνεῦμά μου ἐφ᾽ ὑμᾶς. καὶ ζήσεσθε, καὶ θήσομαι ὑμᾶς ἐπὶ τὴν γῆν ὑμῶν, καὶ γνώσεσθε ὅτι ἐγώ εἰμι κύριος.« τούτῳ μὲν οὖν πιθανωτέρῳ χρῶνται τῷ ῥητῷ. καὶ ἄλλα δὲ λέγουσιν εὐαγγελικά, οἷον ὡς τό »ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων«, καὶ τό »φοβήθητε τὸν δυνάμενον καὶ ψυχὴν καὶ σῶμα ἀπολέσαι ἐν γεέννῃ«. καὶ τὸ ἐν τῷ Παύλῳ »ζῳοποιήσει τὰ θνητὰ ὑμῶν σώματα, διὰ τὸ ἐνοικοῦν αὐτοῦ πνεῦμα ἐν ὑμῖν«.

Kai meta tautas tas aporias epi to panta einai dynata tǭ theǭ katapheugousi, kai lexeis tōn graphōn dynamenas kata tēn procheiron ekdochēn hypoballein to nooumenon autois propherontai" hoion tēn en tǭ Iezekiēl »kai egeneto ep᾽ eme cheir kyriou, kai exēgage me en pneumati kai ethēke me en mesǭ tou pediou, kai touto ēn meston osteōn anthrōpinōn. kai periēgage me ep᾽ auta kyklothen kyklǭ" kai idou, polla sphodra epi prosōpou tou pediou, kai idou, auta xēra lian. kai eipe pros me; huie anthrōpou, ei zēsetai ta osta tauta? kai eipon" kyrie ho theos, sy epistasai tauta. kai eipe pros me, prophēteuson. huie anthrōpou. kai eipon pros auta" ta ostea ta xēra tauta, akousate logon kyriou. tade legei Adōnai kyrios tois osteois toutois" idou, egō eisagō eis hymas pneuma zōēs, kai dōsō eph᾽ hymas neura. kai epaxō eph᾽ hymas sarkas, kai ektenō eph᾽ hymas derma, kai dōsō to pneuma mou eph᾽ hymas. kai zēsesthe, kai thēsomai hymas epi tēn gēn hymōn, kai gnōsesthe hoti egō eimi kyrios.« toutǭ men oun pithanōterǭ chrōntai tǭ rhētǭ. kai alla de legousin euangelika, hoion hōs to »ekei estai ho klauthmos kai ho brygmos tōn odontōn«, kai to »phobēthēte ton dynamenon kai psychēn kai sōma apolesai en geennę̄«. kai to en tǭ Paulǭ »zǭopoiēsei ta thnēta hymōn sōmata, dia to enoikoun autou pneuma en hymin«.

"And after these difficulties they take refuge in the claim that all things are possible to God, and they bring forward passages of the Scriptures which, on a ready interpretation, can suggest what they think; for example, the one in Ezekiel: 'And the hand of the Lord came upon me, and he brought me out in the Spirit and set me in the middle of the plain, and it was full of human bones. And he led me around them all about; and behold, there were very many on the face of the plain, and behold, they were very dry. And he said to me, Son of man, will these bones live? And I said, O Lord God, you know this. And he said to me, Prophesy, son of man, and say to them: You dry bones, hear the word of the Lord. Thus says Adonai the Lord to these bones: Behold, I bring into you the breath of life, and I will put sinews upon you, and bring flesh upon you, and stretch skin over you, and I will put my Spirit into you, and you shall live; and I will set you in your own land, and you shall know that I am the Lord.' This is the more persuasive text they use. They also cite other passages from the Gospels, such as 'There will be weeping and gnashing of teeth,' and 'Fear him who is able to destroy both soul and body in Gehenna'; and the saying in Paul, 'He will give life to your mortal bodies through his Spirit that dwells in you.'"

Ezek 37:1 (quotation, high confidence) · Ezek 37:2 (quotation, high confidence) · Ezek 37:3 (quotation, high confidence) · Ezek 37:4 (quotation, high confidence) · Ezek 37:5 (quotation, high confidence) · Ezek 37:6 (quotation, high confidence) · Matt 8:12 (quotation, high confidence) · Matt 10:28 (quotation, high confidence) · Rom 8:11 (quotation, high confidence) · Matt 19:26 (echo, medium confidence)

Notes and citation

Summary: Aglaophon reports that the defenders of bodily resurrection appeal to God's omnipotence and to Ezekiel's dry bones, the Gospel sayings on bodily punishment, and Romans 8:11.

This staged unit is really chapter 21 of Book 1 in Bonwetsch (its numeral XXI was misread as XI); it belongs between chapters 20 and 22 and should be renumbered 1.21 before publishing. It is part of Origen's comment on Ps 1:5, which Methodius quotes (chs. 20-22) and which survives in Greek in Epiphanius, Panarion 64.12-16; the edition also prints the German translation of the Slavonic beside it, which is not staged. 'They' are the simpler believers who hold that the same flesh rises; Origen reports their texts in order to answer them.
Ezek 37:1-6, quoted closely from the Septuagint ('Adonai the Lord'); Matt 8:12 (cf. 22:13; 25:30); Matt 10:28; Rom 8:11.

Notes on the original text

Digital text corrected (OCR misreading; OCR: Latin capitals for με; OCR: Latin letters for Καὶ; OCR: Latin letters for θεν; OCR: Latin letters for Ἀδωναὶ; OCR: Latin letters for ὅτι; ε for ι; OCR: quotation mark for ν; OCR: stray marks and ξ for ζ; OCR: stray κ; χ for κ; OCR: ε for closing quotation mark; OCR: ς for closing quotation mark; OCR: χ for κ): Kal μετὰ → Καὶ μετὰ; ἐχδοχὴν → ἐκδοχὴν; ,Ἱεξεκιήλ »γκαὶ → Ἰεζεκιήλ »καὶ; κυκλόdep → κυκλόθεν; πρός ME‘ → πρός με·; προφήτινσον → προφήτευσον; "Adınναὶ → Ἀδωναὶ; ἰδοι, → ἰδού,; ἐχτενῶ → ἐκτενῶ; OTL ἐγώ εἰμε → ὅτι ἐγώ εἰμι; λέγουσι» εὐαγγελικά → λέγουσιν εὐαγγελικά; κ»ἐχεῖ → »ἐκεῖ; ὀδόντωνε, → ὀδόντων«,; Γεέννῃς. → γεέννῃ«.; ζφοποιήσει → ζῳοποιήσει; ἐνοιχοῦν → ἐνοικοῦν; ἐν ὑμῖνε. → ἐν ὑμῖν«..

Topics: Eschatology

Cite (SBL): Methodius, Res. 1.21 (Bonwetsch GCS 27:243; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/methodius-de-resurrectione/1-12/#p-1-21). (abbreviation not yet checked)

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1.22Bonwetsch GCS 27:244

Χρὴ δὲ πάντα τὸν φιλαλήθη κατὰ ταὐτὸν τούτοις τὸν νοῦν ἐπιστήσαντα περὶ τῆς ἀναστάσεως ἀγωνίσασθαι, σῷσαί τε καὶ τὴν τῶν ἀρχαίων παράδοσιν, καὶ φυλάξασθαι μὴ ἐμπεσεῖν εἰς φλυαρίαν πτωχῶν νοημάτων, ἀδυνάτων τὲ ἅμα, καὶ θεοῦ ἀναξίων. τοῦτο οὐν εἰς τὸν τύπον (τοῦτον) διαληπτέον, ὅτι πᾶν σῶμα ὑπὸ φύσεως συνεχόμενον τῆς καταταττούσης ἔξωθέν τινὰ δίκην τροφῆς εἰς αὐτό, καὶ ἀποκρινούσης ἀντὶ τῶν ἐπεισαγομένων ἕτερα, ὥσπερ τὰ τῶν φυτῶν καὶ τῶν ζῴων, τὸ ὑλικὸν ὑποκείμενον οὐδέποτε ἔχει ταὐτόν. διόπερ οὐ κακῶς ποταμὸς ὠνόμασται τὸ σῶμα. διότι ὡς πρὸς τὸ ἀκριβὲς τάχα οὐδὲ δύο ἡμερῶν τὸ πρῶτον ὑποκείμενον ταὐτόν ἐστιν ἐν τῷ σώματι ἡμῶν, καίτοι γε τοῦ οἱονεὶ Παύλου ἡ Πέτρου ἀεὶ τοῦ αὐτοῦ ὄντος (οὐ τοῦ κατὰ ψυχὴν μόνον. ἧς ἡ οὐσία οὔτε ῥεῖ καθ' ἡμᾶς οὔτ᾽ ἐπεισαγόμενόν τι ἔχει ποτέ), κἂν ῥευστὴ ᾖ ἡ φύσις τοῦ σώματος. τῷ τὸ εἶδος τὸ χαρακτηρίζον τὸ σῶμα ταὐτὸν εἶναι, ὡς καὶ τοὺς τύπους μένειν τοὺς αὐτοὺς τοὺς τὴν ποιότητα Πέτρου καὶ Παύλου τὴν σωματικὴν παριστάνοντας, καθ᾽ ἣν ποιότητα καὶ οὐλαὶ ἐκ παίδων παραμένουσι τοῖς σώμασι καὶ ἄλλα τινὰ ἰδιώματα (ἐν τῷ σώματι), φακοὶ καὶ ἐπὶ τούτοις εἴ τί ἐστιν ὅμοιον" τοῦτο τὸ εἶδος, καθ' ὃ εἰδοποιεῖται ὁ Πέτρος καὶ ὁ Παῦλος. τὸ σωματικόν, ὃ ἐν τῇ ἀναστάσει περιτίθεται πάλιν τῇ ψυχῇ, ἐπὶ τὸ κρεῖττον μεταβάλλον, οὐ πάντως δὲ τόδε τὸ ἐκτεταγμένον τὸ κατὰ τὴν πρώτην ὑποκείμενον. ὥσπερ δὲ τὸ εἰδός ἐστιν ἐκ βρέφους μέχρι πρεσβύτου, κἂν οἱ χαρακτῆρες δοκῶσι πολλὴν ἔχειν παραλλαγὴν, οὕτως νοητέον καὶ τὸ ἐπὶ τοῦ παρόντος εἶδος ταὐτὸν εἶναι τῷ μέλλοντι, πλείστης ὅσης ἐσομένης τῆς ἐπὶ τὸ κάλλιον μεταβολῆς. ἀναγκαῖον γὰρ τὴν ψυχὴν ἐν τόποις σωματικοῖς ὑπάρχουσαν κεχρῆσθαι σώμασι καταλλήλοις τοῖς τόποις. καὶ ὥσπερ ἐν θαλάσσῃ ζῆν ἡμᾶς ἐνύδρους γενομένους εἰ ἐχρῆν, πάντως ἂν ἡμᾶς ἔδει βράγχια ἔχειν καὶ τὴν ἄλλην ἰχθύων κατάστασιν, οὕτως μέλλοντας κληρονομεῖν βασιλείαν οὐρανῶν καὶ ἐν τόποις διαφέρουσιν ἔσεσθαι, ἀναγκαῖον χρῆσθαι σώμασι πνευματικοῖς, οὐχὶ τοῦ εἴδους τοῦ προτέρου ἀφανιζομένου. κἂν ἐπὶ τὸ ἐνδοξότερον γένηται αὐτοῦ ἡ τροπή, ὥσπερ ἦν τὸ Ἰησοῦ εἶδος καὶ Μωυσέως καὶ Ἠλίου, οὐχ ἕτερον ἐν τῇ μεταμορφώσει παρ᾽ ὃ ἦν.

Chrē de panta ton philalēthē kata tauton toutois ton noun epistēsanta peri tēs anastaseōs agōnisasthai, sǭsai te kai tēn tōn archaiōn paradosin, kai phylaxasthai mē empesein eis phlyarian ptōchōn noēmatōn, adynatōn te hama, kai theou anaxiōn. touto oun eis ton typon (touton) dialēpteon, hoti pan sōma hypo physeōs synechomenon tēs katatattousēs exōthen tina dikēn trophēs eis auto, kai apokrinousēs anti tōn epeisagomenōn hetera, hōsper ta tōn phytōn kai tōn zǭōn, to hylikon hypokeimenon oudepote echei tauton. dioper ou kakōs potamos ōnomastai to sōma. dioti hōs pros to akribes tacha oude dyo hēmerōn to prōton hypokeimenon tauton estin en tǭ sōmati hēmōn, kaitoi ge tou hoionei Paulou hē Petrou aei tou autou ontos (ou tou kata psychēn monon. hēs hē ousia oute rhei kath' hēmas out᾽ epeisagomenon ti echei pote), kan rheustē ę̄ hē physis tou sōmatos. tǭ to eidos to charaktērizon to sōma tauton einai, hōs kai tous typous menein tous autous tous tēn poiotēta Petrou kai Paulou tēn sōmatikēn paristanontas, kath᾽ hēn poiotēta kai oulai ek paidōn paramenousi tois sōmasi kai alla tina idiōmata (en tǭ sōmati), phakoi kai epi toutois ei ti estin homoion" touto to eidos, kath' ho eidopoieitai ho Petros kai ho Paulos. to sōmatikon, ho en tę̄ anastasei peritithetai palin tę̄ psychę̄, epi to kreitton metaballon, ou pantōs de tode to ektetagmenon to kata tēn prōtēn hypokeimenon. hōsper de to eidos estin ek brephous mechri presbytou, kan hoi charaktēres dokōsi pollēn echein parallagēn, houtōs noēteon kai to epi tou parontos eidos tauton einai tǭ mellonti, pleistēs hosēs esomenēs tēs epi to kallion metabolēs. anankaion gar tēn psychēn en topois sōmatikois hyparchousan kechrēsthai sōmasi katallēlois tois topois. kai hōsper en thalassę̄ zēn hēmas enydrous genomenous ei echrēn, pantōs an hēmas edei branchia echein kai tēn allēn ichthyōn katastasin, houtōs mellontas klēronomein basileian ouranōn kai en topois diapherousin esesthai, anankaion chrēsthai sōmasi pneumatikois, ouchi tou eidous tou proterou aphanizomenou. kan epi to endoxoteron genētai autou hē tropē, hōsper ēn to Iēsou eidos kai Mōyseōs kai Ēliou, ouch heteron en tę̄ metamorphōsei par᾽ ho ēn.

"But every lover of truth must fix his mind on these points in the same way and contend for the resurrection, preserving the tradition of the ancients and at the same time taking care not to fall into the nonsense of beggarly notions, which are both impossible and unworthy of God. This, then, must be understood on this point: every body, being held together by a nature that brings certain things into it from outside by way of food and excretes others in place of those brought in (as the bodies of plants and animals do), never has the same material substrate. That is why the body has not been badly called a river. For, strictly speaking, the first substrate in our body is perhaps not the same for even two days, although Paul or Peter, so to speak, is always the same (not only in respect of the soul, whose substance on our view neither flows nor ever has anything brought into it), even though the nature of the body is in flux. For the form that characterizes the body is the same, so that the same features remain that present the bodily quality of Peter and Paul; and according to this quality scars from childhood remain on bodies, and certain other peculiarities in the body, moles, and anything else of the kind. This form, by which Peter and Paul are formed, the bodily form, is what is put around the soul again in the resurrection, changed for the better; but by no means this particular substrate that was laid out at first. Just as the form is the same from infancy to old age, even though the features seem to undergo much alteration, so one must understand that the form of the present body is the same as that of the future one, though there will be a very great change for the better. For a soul that exists in bodily places must use bodies suited to those places. And just as, if we had to live in the sea as water creatures, we would certainly need gills and the rest of the make-up of fish, so, since we are to inherit the kingdom of heaven and to be in places that are different, we must use spiritual bodies; not that the former form disappears, even if its change is to something more glorious, just as the form of Jesus, and of Moses and Elijah, was not other in the transfiguration than it had been."

Matt 17:2 (allusion, high confidence) · Matt 17:3 (allusion, high confidence) · 1 Cor 15:44 (allusion, high confidence) · Matt 25:34 (echo, low confidence)

Notes and citation

Summary: Origen, quoted by Methodius, argues that the body's matter is always in flux like a river, and that what rises is the same bodily form, changed into a spiritual body suited to heaven.

This staged unit is really chapter 22 of Book 1 in Bonwetsch (page 244, numeral printed XXII), not chapter 16; it should be renumbered 1.22 before publishing. Chapter 16 (in the German only) and chapter 20 (Greek) are not staged.
Chapters 20-22 are Methodius's quotation of Origen's comment on Ps 1:5, which survives in Greek in Epiphanius, Panarion 64.14. Origen's doctrine of the bodily 'form' (εἶδος) is set out here in his own words; Methodius answers it from chapter 23 on.
The image of the body as a river recalls Heraclitus and Plato (Crat. 402a; Tim. 43a). The transfiguration: Matt 17:2-3 (Mark 9:2-4). 'Spiritual bodies': 1 Cor 15:44.

Notes on the original text

Digital text corrected (OCR misreading; OCR: Latin letters for καθ᾽; OCR: Latin letters for ἧς; δ for ῥ (the sense requires 'flows'); OCR: lost initial omega; OCR: stray letter; OCR: stray mark; OCR: stray marks; OCR: κ for χ; OCR: ο for ρ; OCR: ο for ω; OCR: χ for κ): ἀρκαίων → ἀρχαίων; πτοωχῷν → πτωχῶν; ἀπεχχρινούσης → ἀποκρινούσης; ονόμασται → ὠνόμασται; ἀχριβὲς → ἀκριβὲς; ὑποχείμενον → ὑποκείμενον; NS ὴ οὐσία οὔτε δεῖ → ἧς ἡ οὐσία οὔτε ῥεῖ; ῥευστὴ ἡ» ὴ φύσις → ῥευστὴ ᾖ ἡ φύσις; χαραχτηρίζον → χαρακτηρίζον; «αὐτοὺς → αὐτοὺς; σοματικὴν → σωματικὴν; KA” ἣν → καθ᾽ ἣν; παίδὼ» → παίδων; χρεῖττον → κρεῖττον; ἐχτεταγμένον → ἐκτεταγμένον; βοέφους → βρέφους; παϊραλλαγὴν → παραλλαγὴν; γνοητέον → νοητέον; ἐπὶ! τοῦ → ἐπὶ τοῦ.

Topics: Eschatology

Cite (SBL): Methodius, Res. 1.22 (Bonwetsch GCS 27:244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/methodius-de-resurrectione/1-12/#p-1-22). (abbreviation not yet checked)

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1.23Bonwetsch GCS 27:246

Μὴ πρόσχοπτε τοίνυν, εἰ τὸ πρῶτον ὑποκείμενον ἐάν τις λέγοι μὴ ἔσεσθαι ταὐτὸν τότε, ὅπου ὁ λόγος τοῖς ἐφιστάναι δυναμένοις δείκνυσιν, ὅτι οὐδὲ νῦν δύναται δύο ἡμερῶν ταὐτὸν εἶναι τὸ πρῶτον ὑποχείμενον. ἄξιον δὲ ἐπιστῆσαι καὶ τὸ ἑτεροῖον μὲν σπείρεσθαι, ἑτεροῖον δὲ ἀνίστασθαι. »σπείρεται γὰρ σῶμα ψυχικόν, ἐγείρεται σῶμα πνευματικόν.« καὶ ἐπιφέρει πάλιν ὁ ἀπόστολος, σχεδὸν τὴν γηΐνην ποιότητα διδάσκων ἀποτίθεσθαι μέλλειν ἡμᾶς. τοῦ εἴδους σῳζομένου κατὰ τὴν ἀνάστασιν »τοῦτο δέ φημι, ἀδελφοί, ὅτι σὰρξ καὶ αἷμα βασιλείαν θεοῦ κληρονομῆσαι οὐ δύναται, οὐδὲ ἡ φθορὰ τὴν ἀφθαρσίαν«. σῶμα μὲν γὰρ ἔσται περὶ τὸν ἅγιον διακρατούμενον ὑπὸ τοῦ εἰδοποιοῦντός ποτε τὴν σάρκα᾽ σὰρξ δὲ οὐκέτι᾽ ἀλλ᾽ ὅπερ ποτὲ ἐχαρακτηρίζετο ἐν τῇ σαρκί, τοῦτο χαρακτηρισθήσεται ἐν τῷ πνευματικῷ σώματι. Καὶ πρὸς τὰ ῥήματα δὲ τῶν γραφῶν, ἃ παρατίθενται οἱ ἀδελφοὶ ἡμῶν, ταῦτα ἔστιν εἰπεῖν. καὶ πρῶτόν γε τὰ ἐν τῷ Ἰεζεκιήλ, [ἐπὶ τὸ ὅσον] ἐφ᾽ ὅσον βούλονται οἱ ἁπλούστεροι, κατὰ τὰς λέξεις ταύτας οὐδὲ ἀνάστασις σαρκῶν ἔσται. ἀλλὰ ὀστέων μόνον καὶ δερμάτων καὶ νεύρων. ἅμα δὲ καὶ ὑποδεικτέον αὐτοῖς ὅτι συναρπάζονται, ὡς μὴ νενοηκότες τὸ γεγραμμένον. οὐ γὰρ εἰ ὀστᾶ ὀνομάζεται, πάντως τὰ ὀστᾶ ταῦτα νοητέον᾽ ὥσπερ οὐδὲ ἐν τῷ »ἐσκορπίσθη τὰ ὀστᾶ ἡμῶν παρὰ τὸν ᾅδην« καί »ἐσκορπίσθη πάντα τὰ ὀστᾶ μου« καί »ἴασαί με, ὅτι ἐταράχθη τὰ ὀστᾶ μου«, φανεροῦ ὄντος τοῦ μὴ λέγεσθαι τὰ ὀστᾶ κατὰ τὴν κοινὴν ἐκδοχήν. ἐπιφέρεται γοῦν τῷ λόγῳ ὅτι »αὐτοὶ λέγουσι. ξηρὰ γέγονε τὰ ὀστᾶ ἡμῶν«. ἄρα γὰρ λέγουσι »ξηρὰ γέγονε τὰ ὀστέα ἡμῶν«, θέλοντες ἀνίστασθαι συναχθέντα; ἀλλὰ τοῦτο ἀμήχανον. λέγοιεν δ᾽ ἂν »ξηρὰ γέγονε τὰ ὀστᾶ ἡμῶν« ἐν αἰχμαλωσίαις γενόμενοι καὶ πᾶσαν ζωτικὴν νοτίδα ἀποβεβληκότες. ἐπιφέρουσι γοῦν τὸ »ἀπόλωλεν ἡ ἐλπὶς ἡμῶν, διαπεφωνήκαμεν«, οὐκοῦν ἡ ἐπαγγελία τῆς ἀναστάσεως τοῦ λαοῦ ἐστιν ἀπὸ τοῦ πτώματος καὶ τῆς οἱονεὶ νεκρότητος ἣν νενέκρωνται, διὰ τὰ ἁμαρτήματα τοῖς ἐχθροῖς παραδοθέντες. καὶ οἱ ἁμαρτωλοὶ δὲ ὑπὸ τοῦ σωτῆρος λέγονται εἶναι »τάφοι γέμοντες ὀστέων νεκρῶν καὶ πάσης ἀκαθαρσίας«. πρέπει δὲ τῷ θεῷ ἀνοίγειν τὰ μνημεῖα ἑκάστου καὶ ἐξάγειν ἐκ τῶν μνημείων ἡμᾶς ἐζωοποιημένους, ὥσπερ ὁ σωτὴρ τὸν Λάζαρον εἴλκυσεν ἔξω. Τὸ δέ »ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων« πρὸς αὐτοὺς ἀπορητέον᾽ ὅτι ὥσπερ ἐν τούτῳ τῷ βίῳ πᾶν μέλος εἴς τινα χρείαν ὁ δημιουργὸς κατεσκεύασεν. οὕτως καὶ τοὺς ὀδόντας εἰς τὸ διακόπτεσθαι τὴν στερεὰν τροφήν. τίς οὖν χρεία τοῖς κολαζομένοις ὀδόντων; οὐ γὰρ εἰς τὴν γέενναν ὄντες κατ᾽ αὐτοὺς φάγονται. καὶ δεικτέον ὅτι οὐ πάντα παραλαμβάνεσθαι δεῖ κατὰ τὸ κείμενον. »ὀδόντας γοῦν ἁμαρτωλῶν«, φησίν, »συνέτριψας«, καί »τὰς μύλας τῶν λεόντων συνέθλασεν ὁ κύριος«. τίς δὲ οὕτως ἠλίθιος, ὡς ὑπολαμβάνειν ὅτι τηρῶν τὰ σώματα τῶν ἁμαρτωλῶν ὁ θεὸς τοὺς ὀδόντας αὐτῶν μόνον συντρίβει; ὥσπερ οὖν εἴ τις θέλων ταῦθ᾽ οὕτως ἔχειν θλιβόμενος εἵλκετο ἐπ᾽ ἀλληγορίαν, οὕτως ζητητέον τῶν κολαζομένων τὸν βρυγμὸν τῶν ὀδόντων τῆς ψυχῆς δύναμιν μασητικὴν ἐχούσης, ἥτις ἐν καιρῷ τοῦ ἐλέγχου περὶ τῶν ἁμαρτημάτων κατὰ τὸν συγχρουσμὸν τῶν ὀδόντων ὧν ἐφρόνησε βρύξει τοὺς ὀδόντας. τὸ δέ »φοβήθητε τὸν δυνάμενον καὶ τὴν ψυχὴ» καὶ τὸ σῶμα ἀπολέσαι ἐν Γεέννῃς τάχα μὲν διδάσκει ὅτι ἀσώματος ἡ ψυχή, τάχα δὲ δηλοῖ καὶ ὅτι χωρὶς σώματος οὐ κολασθήσεται περὶ οὗ φυσιολογοῦντες τὰ περὶ τοῦ εἴδους: καὶ τοῦ πρώτου ὑποκειμένου εἰρήκαμεν. καὶ τὸ παρὰ τῷ ἀποστόλῳ δέ »ζῳοποιήσει καὶ τὰ θνητὰ ἡμῶν σώματα«, θνητοῦ ὄντος τοῦ σώματος καὶ οὐ μετέχοντος τὴς ἀληθινῆς ζωῆς, δύναται παριστάνειν. ὅτι τὸ σωματικὸν εἶδος, περὶ οὗ εἰρήκαμεν, τῇ φύσει θνητὸν ὄν, ὅταν ὁ Χριστὸς φανερωθῇ ἡ ζωὴ ἡμῶν, καὶ αὐτὸ μεταβάλλει ἀπὸ τοῦ εἶναι σῶμα θανάτου ξῳοποιηθέν, διὰ τὸ πνεῦμα τὸ ζῳοποιοῦν, ἐκ τοῦ σαρκικοῦ πνευματικὸν γεγονέναι. καὶ τό" »ἐρεῖ δέ πῶς ἐγείρονται οἱ νεκροί; ποίῳ δὲ σώματι ἔρχονται;« γυμνῶς παρίστησιν. δον ὅτι τὸ πρῶτον ὑποκείμενον οὐκ ἀναστήσεται. εἰ γὰρ καλῶς ἐλάβομεν τὸ παράδειγμα. τηρητέον ὅτι ὁ σπερματικὸς λόγος ἐν τῷ κόκκῳ τοῦ σίτου δραξάμενος τῆς παρακειμένης ὕλης καὶ δι᾿ ὕλης αὐτῆς χωρήσας. περιδραξάμενος αὐτῆς τοῦ αὐτοῦ εἴδους ὧν ἔχει δυνάμεων ἐπιτίθησι τῇ ποτε γῇ καὶ ὕδατι καὶ ἀέρι καὶ πυρί, καὶ νικήσας τὰς ἐκείνων ποιότητας μεταβάλλει ἐπὶ ταύτην. ἧς ἐστιν αὐτὸς δημιουργός. καὶ οὕτως συμπληροῦται ὁ στάχυς, εἰς ὑπερβολὴν διαφέρων τοῦ ἐξ ἀρχῆς κόκκου μεγέθει καὶ σχήματι καὶ ποικιλίᾳ.

Mē proschopte toinyn, ei to prōton hypokeimenon ean tis legoi mē esesthai tauton tote, hopou ho logos tois ephistanai dynamenois deiknysin, hoti oude nyn dynatai dyo hēmerōn tauton einai to prōton hypocheimenon. axion de epistēsai kai to heteroion men speiresthai, heteroion de anistasthai. »speiretai gar sōma psychikon, egeiretai sōma pneumatikon.« kai epipherei palin ho apostolos, schedon tēn gēïnēn poiotēta didaskōn apotithesthai mellein hēmas. tou eidous sǭzomenou kata tēn anastasin »touto de phēmi, adelphoi, hoti sarx kai haima basileian theou klēronomēsai ou dynatai, oude hē phthora tēn aphtharsian«. sōma men gar estai peri ton hagion diakratoumenon hypo tou eidopoiountos pote tēn sarka᾽ sarx de ouketi᾽ all᾽ hoper pote echaraktērizeto en tę̄ sarki, touto charaktēristhēsetai en tǭ pneumatikǭ sōmati. Kai pros ta rhēmata de tōn graphōn, ha paratithentai hoi adelphoi hēmōn, tauta estin eipein. kai prōton ge ta en tǭ Iezekiēl, [epi to hoson] eph᾽ hoson boulontai hoi haplousteroi, kata tas lexeis tautas oude anastasis sarkōn estai. alla osteōn monon kai dermatōn kai neurōn. hama de kai hypodeikteon autois hoti synarpazontai, hōs mē nenoēkotes to gegrammenon. ou gar ei osta onomazetai, pantōs ta osta tauta noēteon᾽ hōsper oude en tǭ »eskorpisthē ta osta hēmōn para ton hądēn« kai »eskorpisthē panta ta osta mou« kai »iasai me, hoti etarachthē ta osta mou«, phanerou ontos tou mē legesthai ta osta kata tēn koinēn ekdochēn. epipheretai goun tǭ logǭ hoti »autoi legousi. xēra gegone ta osta hēmōn«. ara gar legousi »xēra gegone ta ostea hēmōn«, thelontes anistasthai synachthenta? alla touto amēchanon. legoien d᾽ an »xēra gegone ta osta hēmōn« en aichmalōsiais genomenoi kai pasan zōtikēn notida apobeblēkotes. epipherousi goun to »apolōlen hē elpis hēmōn, diapephōnēkamen«, oukoun hē epangelia tēs anastaseōs tou laou estin apo tou ptōmatos kai tēs hoionei nekrotētos hēn nenekrōntai, dia ta hamartēmata tois echthrois paradothentes. kai hoi hamartōloi de hypo tou sōtēros legontai einai »taphoi gemontes osteōn nekrōn kai pasēs akatharsias«. prepei de tǭ theǭ anoigein ta mnēmeia hekastou kai exagein ek tōn mnēmeiōn hēmas ezōopoiēmenous, hōsper ho sōtēr ton Lazaron eilkysen exō. To de »ekei estai ho klauthmos kai ho brygmos tōn odontōn« pros autous aporēteon᾽ hoti hōsper en toutǭ tǭ biǭ pan melos eis tina chreian ho dēmiourgos kateskeuasen. houtōs kai tous odontas eis to diakoptesthai tēn sterean trophēn. tis oun chreia tois kolazomenois odontōn? ou gar eis tēn geennan ontes kat᾽ autous phagontai. kai deikteon hoti ou panta paralambanesthai dei kata to keimenon. »odontas goun hamartōlōn«, phēsin, »synetripsas«, kai »tas mylas tōn leontōn synethlasen ho kyrios«. tis de houtōs ēlithios, hōs hypolambanein hoti tērōn ta sōmata tōn hamartōlōn ho theos tous odontas autōn monon syntribei? hōsper oun ei tis thelōn tauth᾽ houtōs echein thlibomenos heilketo ep᾽ allēgorian, houtōs zētēteon tōn kolazomenōn ton brygmon tōn odontōn tēs psychēs dynamin masētikēn echousēs, hētis en kairǭ tou elenchou peri tōn hamartēmatōn kata ton synchrousmon tōn odontōn hōn ephronēse bryxei tous odontas. to de »phobēthēte ton dynamenon kai tēn psychē» kai to sōma apolesai en Geennę̄s tacha men didaskei hoti asōmatos hē psychē, tacha de dēloi kai hoti chōris sōmatos ou kolasthēsetai peri hou physiologountes ta peri tou eidous: kai tou prōtou hypokeimenou eirēkamen. kai to para tǭ apostolǭ de »zǭopoiēsei kai ta thnēta hēmōn sōmata«, thnētou ontos tou sōmatos kai ou metechontos tēs alēthinēs zōēs, dynatai paristanein. hoti to sōmatikon eidos, peri hou eirēkamen, tę̄ physei thnēton on, hotan ho Christos phanerōthę̄ hē zōē hēmōn, kai auto metaballei apo tou einai sōma thanatou xǭopoiēthen, dia to pneuma to zǭopoioun, ek tou sarkikou pneumatikon gegonenai. kai to" »erei de pōs egeirontai hoi nekroi? poiǭ de sōmati erchontai?« gymnōs paristēsin. don hoti to prōton hypokeimenon ouk anastēsetai. ei gar kalōs elabomen to paradeigma. tērēteon hoti ho spermatikos logos en tǭ kokkǭ tou sitou draxamenos tēs parakeimenēs hylēs kai di᾿ hylēs autēs chōrēsas. peridraxamenos autēs tou autou eidous hōn 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 houtōs symplēroutai ho stachys, eis hyperbolēn diapherōn tou ex archēs kokkou megethei kai schēmati kai poikilią.

"So do not take offence if someone says that the first substrate will not then be the same, when reason shows those able to attend that not even now can the first substrate be the same for two days. It is worth noting too that what is sown is of one kind and what rises of another. For 'it is sown a natural body, it is raised a spiritual body.' And the apostle adds again, as though teaching that we are to put off the earthly quality while the form is preserved in the resurrection: 'This I say, brothers, that flesh and blood cannot inherit the kingdom of God, nor does corruption inherit incorruption.' For there will be a body around the saint, held together by that which once gave form to the flesh, but no longer flesh; what was once characterized in the flesh will be characterized in the spiritual body.

"And to the texts of the Scriptures which our brothers put forward, this can be said. First the passage in Ezekiel: if one goes as far as the simpler ones wish, then according to these words there will not even be a resurrection of flesh, but only of bones and skins and sinews. At the same time we must show them that they are carried away, not having understood what is written. For if bones are named, these bones need not by any means be understood; as also in 'Our bones were scattered beside Hades,' and 'All my bones were scattered,' and 'Heal me, for my bones are troubled,' where it is plain that bones are not meant in the common sense. Indeed it is added to the word: 'They say, Our bones have become dry.' Do they then say 'Our bones have become dry' because they wish to rise when they have been gathered together? That is impossible. They would say 'Our bones have become dry' when they were in captivities and had lost all living moisture. Indeed they add, 'Our hope has perished; we are undone.' So the promise of the resurrection of the people is a rising from the fall and, as it were, from the deadness which they suffered when they were delivered to their enemies because of their sins. And sinners too are said by the Saviour to be 'tombs full of dead men's bones and of all uncleanness.' But it befits God to open the tombs of each one and to bring us out of the tombs made alive, as the Saviour drew Lazarus out.

[24] "As for 'There will be weeping and gnashing of teeth,' we must put this difficulty to them: just as in this life the Creator made every member for some use, so he made the teeth for cutting up solid food. What use, then, do those being punished have for teeth? For on their own view they will not eat in Gehenna. And it must be shown that not everything is to be taken according to the letter. 'You have broken the teeth of sinners,' he says, and 'The Lord has shattered the molars of the lions.' Who is so foolish as to suppose that God preserves the bodies of sinners and breaks only their teeth? So, just as someone who wanted these things to be so would be hard pressed and drawn to allegory, so we must look for the gnashing of teeth of those who are punished in the soul's power of chewing, which, at the time of its conviction for its sins, will gnash its teeth by the clashing together of the things it has thought. And 'Fear him who is able to destroy both soul and body in Gehenna' perhaps teaches that the soul is incorporeal, and perhaps also shows that it will not be punished without a body, about which we have spoken in our natural account of the form and of the first substrate. And the saying in the apostle, 'He will give life also to our mortal bodies,' since the body is mortal and does not share in the true life, can show this: the bodily form of which we have spoken, being mortal by nature, will itself, when 'Christ, our life, is revealed,' be changed from being a body of death to being made alive, through the Spirit that gives life, having become spiritual instead of fleshly. And 'But someone will say, How are the dead raised? With what kind of body do they come?' shows plainly that the first substrate will not rise. For if we have taken the example rightly, we must observe that 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, it 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 in size and shape and variety."

1 Cor 15:44 (quotation, high confidence) · 1 Cor 15:50 (quotation, high confidence) · Ezek 37:11 (quotation, high confidence) · Ps 141:7 (140:7 LXX) (quotation, high confidence) · Ps 22:14 (21:15 LXX) (quotation, high confidence) · Ps 6:2 (6:3 LXX) (quotation, high confidence) · Matt 23:27 (quotation, high confidence) · Ezek 37:12 (allusion, high confidence) · John 11:43 (allusion, high confidence) · Matt 8:12 (quotation, high confidence) · Ps 3:7 (3:8 LXX) (quotation, high confidence) · Ps 58:6 (57:7 LXX) (quotation, high confidence) · Matt 10:28 (quotation, high confidence) · Rom 8:11 (quotation, high confidence) · Col 3:4 (quotation, high confidence) · 1 Cor 15:45 (allusion, medium confidence) · 1 Cor 15:35 (quotation, high confidence) · 1 Cor 15:37 (allusion, high confidence)

Notes and citation

Summary: Origen, still quoted, argues that the risen body keeps the bodily form but not its matter, and reads Ezekiel's dry bones, the gnashing of teeth and Paul's seed analogy in that light.

Chapters 23-24 continue Methodius's quotation of Origen on Ps 1:5 (Greek also in Epiphanius, Panarion 64.14-16); 'our brothers' and 'the simpler ones' are those who expect the same flesh to rise. The heading of chapter 24 survives in the OCR as a garbled numeral, removed by a logged correction; the chapter begins at "[24]". A line of the edition's apparatus that had leaked into the text, and the speaker heading 'Proclus' that belongs to the next chapter, are removed by logged corrections.
1 Cor 15:44; 15:50; Ezek 37:11; Ps 141:7 (LXX 140:7); Ps 22:14 (LXX 21:15); Ps 6:2 (LXX 6:3); Matt 23:27; Ezek 37:12; John 11:43-44; Matt 8:12; Ps 3:7 (LXX 3:8); Ps 58:6 (LXX 57:7); Matt 10:28; Rom 8:11; Col 3:4; 1 Cor 15:45; 1 Cor 15:35-38. 'Seminal principle' (σπερματικὸς λόγος) is a Stoic term.

Notes on the original text

Digital text corrected (OCR misreading; OCR misreading (Ezek 37:11 LXX); OCR misreading; speaker heading of the next chapter removed; OCR misreadings; OCR misreadings and a leaked line number; OCR: Latin letters; OCR: Latin letters for ἀνάστασιν; OCR: Latin letters for ἅμα; OCR: Latin letters for ὥσπερ; OCR: doubled letter; OCR: garbled word; OCR: garbled ἐάν τις; OCR: garbled ᾅδην; OCR: lost letter; OCR: split word; OCR: stray letter; OCR: stray mark; OCR: stray marks; OCR: ε for closing quotation mark; OCR: ε for quotation mark; OCR: θ for β; OCR: ν for quotation mark; OCR: ο for δ; OCR: ο for ω; OCR: ρ for φ; OCR: ς for quotation mark; OCR: τ for quotation mark; OCR: φ for ψ; OCR: χ for κ; OCR: χ for κ, Latin letters, ς for quotation mark; chapter numeral (XXIV) removed; OCR misreadings; leaked apparatus of the edition removed): ὑποκείμενόν ἰἀνὶ TIE λέγοι → ὑποκείμενον ἐάν τις λέγοι; δυναμέγος → δυναμένοις; τσπείρεται → »σπείρεται; φυχικόν → ψυχικόν; πνευματιχόν.« → πνευματικόν.«; χατὰ τὴν AVCKOTWOLV → κατὰ τὴν ἀνάστασιν; χληρονομῆσαι → κληρονομῆσαι; ἀφθαρσίανε. → ἀφθαρσίαν«.; σῶμι. μὲν → σῶμα μὲν; σάρχκα᾽ → σάρκα᾽; οὐχέτε᾽ → οὐκέτι᾽; ἐχαρακχτηρίζετο → ἐχαρακτηρίζετο; ῥήματι: δὲ → ῥήματα δὲ; πειρατίθενται → παρατίθενται; ᾿{εζεκιήλ → Ἰεζεκιήλ; ἀἁπλούστεροι → ἁπλούστεροι; ὀστέων» μόνον → ὀστέων μόνον; Aue δὲ → ἅμα δὲ; νενοηχότες → νενοηκότες; ““ιδηνε → ᾅδην«; ᾿ἐσχορπίσθη πάντα TA ὀστᾶ μους → »ἐσκορπίσθη πάντα τὰ ὀστᾶ μου«; ὀστᾶ μους, φανεροῦ → ὀστᾶ μου«, φανεροῦ; ὠστᾷ χατὰ → ὀστᾶ κατὰ; ναὐτοὶ → »αὐτοὶ; ἡμῶνε. ἄρα → ἡμῶν«. ἄρα; ἡμῶνε, θέλοντες → ἡμῶν«, θέλοντες; νξηρὰ → »ξηρὰ; ἡμῶν-« ἐν αἰχμαλὼσίαις γεγόμενοι → ἡμῶν« ἐν αἰχμαλωσίαις γενόμενοι; ἐπεφέρουσι γοῦν τὸ νἀπόλωλιν → ἐπιφέρουσι γοῦν τὸ »ἀπόλωλεν; διαπεφ ὠρήκαμενα, → διαπεφωνήκαμεν«,; τοῦ λαυΐ → τοῦ λαοῦ; γνενέκρωντιι, ὁιὰ → νενέκρωνται, διὰ; λίγονται → λέγονται; »τάροι → »τάφοι; πύσης ἀκαθαρσίαςς . → πάσης ἀκαθαρσίας«.; σρέπει de → πρέπει δὲ; «Ἱάξαρον → Λάζαρον; ΧΧΙΝ. TO δέ νἐχεῖ ἔστει ὁ κλαῦὺ θμὸὺς καὶ ὁ βυουγμὼς τῶν ὁδόντῶνε → Τὸ δέ »ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων«; ὅτι ME ἐν → ὅτι ὥσπερ ἐν; κατεσχείασεν → κατεσκεύασεν; διακόπτεσθθαι → διακόπτεσθαι; έενναν ὀντες → γέενναν ὄντες; δεικτέον τι οὐ → δεικτέον ὅτι οὐ; παραλαμβάνεσθθαι → παραλαμβάνεσθαι; »ὐδόντας γοῦν ἁμαρτωλῶνςε, → »ὀδόντας γοῦν ἁμαρτωλῶν«,; »συνέτριψαςς, → »συνέτριψας«,; ὑπολαμθάνειν → ὑπολαμβάνειν; ἁμαρτολῶν → ἁμαρτωλῶν; θέλον ταῦθ'᾽ → θέλων ταῦθ᾽; κολα ξομένὼ» → κολαζομένων; φυχῆς → ψυχῆς; ἐχούὅης → ἐχούσης; οὐόντων → ὀδόντων; Ψ υχή → ψυχή; κολασθ oT at → κολασθήσεται; πρώ του → πρώτου; »ξφοσποιήσει. → »ζῳοποιήσει; σώματας, → σώματα«,; ὑτι τὸ σωματικὸν → ὅτι τὸ σωματικὸν; ὃν ητὸν ὧν, 6 ὅτων 20 Χριστὸς → θνητὸν ὄν, ὅταν ὁ Χριστὸς; διὰ >70 πνεῦμα τὸ ζῳοποιοὔνε ἐχ τοῦ (σαρκεκοῦν → διὰ τὸ πνεῦμα τὸ ζῳοποιοῦν, ἐκ τοῦ σαρκικοῦ; νἐρεῖ → »ἐρεῖ; ἐρχονται;ς → ἔρχονται;«; χαλῶς → καλῶς; TH παρακειμένης → τῆς παρακειμένης; ὕόατι → ὕδατι; κύκκον → κόκκου; πρικιλίᾳ. ΠΡΟΚΛΟΥ͂. → ποικιλίᾳ.; 1 διαπ.: ἀπολώλαμεν ὃ ῷ τῆς ἀναστάσεως <S ἐχείνη ἐστὶν w. 6. sch. S ἀπὸ τοῦ] ὡς od. οἱονεὶ ἀπό τινος ὃ 8 οἱονεὶ < 8 4 σωτῆρος: χυρίον ὃ ὅ τάφοι --- νεκρῶν »gleich Totengebeinen« S νεχρῶν < U πάσης ταύτης 8 6 ἑχάστουν κ. Ὁ 110; καὶ ἔχαστον ὑμῶν 8 7 ἡμᾶς: ὑμῶν 8 8 Τὸ δὲ: καὶ ὃ λέγειθ 9 ὅτι ὡς (jako) jakoze S πάντα μέλη If εἰς τινὰ χρείαν) »zu δείξομεν S τὸ χείμενον) »in (bei) den Worten« - ὃ 14 ὀδόντας 8 65: vgl. 1Π,8,1 ᾿χγοῦν] γὰρ Υ: γε od. γοῦν οὔ. δὲ ὃ. φησιν ἁμαρτῦ 15 συνἔθλασε χύριος V: ΠΙ, 8, 1 + ὅση. 49,12 δὲ] οὖν 8 15f ὑπολαμβάνειν οὕτως w. 6. 56. S 17 αὐτῶν w.e. sch. auch 5. συντρίβει μόνον Ὁ μόνον “- 8 εἰ-ςἩῷθ8' ταῦτα U 18 καὶ vor θλιβόμενος las schwerl. 8. (st. byti.1 1. byti) εἵλχετο: »ging« S ἀλληγορίαν: ἀγορεύειν S 19 τὸν βουγμὸν) τοῦ → .

Topics: Eschatology

Cite (SBL): Methodius, Res. 1.23 (Bonwetsch GCS 27:246; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/methodius-de-resurrectione/1-12/#p-1-23). (abbreviation not yet checked)

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