Origin
Origin 62. But I return to Origen, who thought that the body should rise again, but not the flesh. But we in the Creed do confess not the resurrection of the body, but of the flesh. But this father, as we gather out of his book peri archon, says; that There be two errors noted, as concerning the resurrection. The first he makes to be ours, which think, that flesh, blood, bones, and the very same members, are to be received, when we shall be raised up. For this he supposes to be absurd and fond, and over gross: because he thinks, that it would follow thereof, that we should eat, drink, and marry wives again. But how weak this argument is, we declared before, when we showed, that it is meet and convenient, that without use and proper functions, these parts shall be received at the blessed resurrection.
Another error he makes of certain heretics, which altogether denied the resurrection of the dead, attributing eternal salvation to souls only: and of such, as were bold to call the resurrection of Christ, a fantastical resurrection; as who should say, it were only showed by an imagined vision. Wherefore he, having set down these two errors, as certain extremities, pretended to allow of a certain mean way. He said, that when the soul shall be separated from the body, the four principal things whereof the body consisteth, retire themselves again to their own store-houses of nature: so as the flesh goeth into the earth, the breath into the air, the blood and other humors into waters, the heat into heaven. These he affirms, do not perish, when they come there; but are so mingled with those elements, as they can be no more discerned or drawn away from thence.
Howbeit, he affirms, that the bodies shall rise again; and so rise again, as to everyone shall be given his own proper body, and not another man's. The body of Peter (as he says) shall be given to Peter;
of Paul, to Paul: because it is not meet that sins should be punished in a strange body, and not in the same, by which they were committed. And after what manner this may be done, he thus declares. In seeds there is engraffed by God a certain nature and power of things, that it may draw unto it all the matter that is to come, and the corporal substance of things which do come from thence. Yet nevertheless, in the seed of the tree are not seen the fruits, the flowers, the leaves, the branches, the bark, or the body: whereas otherwise, the nature & power of all these things hath being in the same. Even so he judges to be in the ashes and matter that remaineth of our bodies. And he calleth that power by the Greek word dunameis, or charakter, or (as Erasmus corrected it in his scholies to Jerome) threptikon, that is, A preserving place, or seedstore of the dead. And this he says shall at the time of the last judgment, shoot forth and bud out human bodies; but not flesh, bones, and blood, least in heaven we should have need of meat and drink, of marriages, barbers, and of handkerchiefs to wipe away the uncleanness of the nose.
And when he denies that the flesh shall return, he abuses the words of Paul, wherein he says; that They which be in the flesh cannot please God. For the apostle, [By flesh] meant not in that place substance and nature: but corruption, viciousness, and lewdness.
Even as in the book of Genesis, GOD said; My spirit shall not rest upon these men, because they be flesh. And by Paul it is written; But ye be not in the flesh, but in the spirit, if the spirit of Christ dwell in you. Wherefore Origen judged, that the body of them that rise again, shall be Homogenium; that is, of one and the same nature. Now
(saith he) we see with eyes, we hear with ears, and we go with feet: but then we shall see, hear, and go with that whole body. He moreover abuses the words of the same Paul unto the Philippians, when he said of Jesus Christ, metaschematisei, that is; He shall
transfigure the body of our humility. For this he also understandeth to be spoken of the nature & substance of our body; whereas it respecteth only the changing of qualities and conditions. For the Greek word metaschematisei, from whence that verb is derived, belongeth to the predicament of quality: and so doth schemati, which signifieth, Form or Shape, whereof is derived suneidos, that is to say, Conformed. These things if Origen had weighed, he had not so foully fallen, as to say, that the bodies of them that rise again, shall be airy or elemental, so as they should not be subject, either to seeing, or feeling; but shall be invisible, and impalpable. Yet did he leave them a place: for he said, that they should not be removed, according to the variety of places: where in the mean time, they which confess, that flesh and bones shall be restored again unto us, do take away place from them.
But I return to Origen, who teaches, that indeed the bodies shall rise again, but not the flesh. But these are distinguished, as the general and the special kind: for every flesh is a body, but everybody is not flesh. For flesh is that with consisteth of blood, and veins, and skin, and also of bones and sinews. But of bodies, some be airy or elemental; such as Plato assigned to certain spirits, & unto our souls, wherein, as in a certain chariot, they should be carried, and joined to the outward body, which is the more gross and more earthy. And those bodies, which he imagined to be on this sort, might not be either felt or perceived. There be also other bodies, which may both be seen, and felt; when as yet they be no flesh: as is a wall, and wood, which be sensible bodies, and yet no flesh. So as the body, which is the general word, is drawn by the flesh into a special kind. Which is proved by the words of Paul unto the Colossians, who saith; When ye were strangers from Christ, and enemies by cogitation in evil works, hath he yet now reconciled in the body of his flesh, through death.
And in the same epistle; With circumcision made without hands, by
putting off the body of flesh, subject to sin. This was the opinion of Origen, out of the book peri archon, as Jerome reporteth in his epistle against John bishop of Jerusalem.
63. He greatly erred in many things concerning this matter. First, he fondly reasons of that seed-store of dead men, remaining after death in the ashes of them that be departed. For what need is it to appoint an original of the resurrection in the matter of our body? The action of raising up from the dead is all wholly in God: neither are there any powers of the body, whereby it should spring up again. And to note this by the way: some of the ancient fathers must be read very circumspectly; because they seem to attribute unto the Eucharist, that which Origen hath assigned to reason, and to a power engraffed in the bodies, which is not extinguished in them that be dead. Of this matter did Irenaeus in his 4th book, and Justinus in his apology unto
Antonius the emperor write, and said that our bodies, when they have received the Eucharist, are no more mortal, because that sacrament is become unto our bodies a preserver unto life everlasting. If these things should properly & absolutely be understood, as they seem to be at the first sight (as though they should teach, that the body and blood of Christ passeth into the true nourishment of bodies, and so in them to be the beginning of the resurrection) the opinion would be very absurd.
For the very meat of the body is concocted, digested & distributed among the parts, and is also converted into the substance and nature of him, which is nourished. But the body of Christ being impassible, cannot be changed into other bodies; even as also it cannot be buried with them. Yet did those fathers truly write, so as their sayings be fitly understood. Wherefore, let us understand, that the faithful in the supper of the Lord do receive bread and wine with the mouth of their body, and they with their mind and spirit do receive the body &
blood of Christ, even in such sort as he was given upon the cross for our salvation: and that in receiving these things by faith, we be justified and regenerated, or we be confirmed in righteousness and spiritual birth. But justification and regeneration, which be in the mind, do make the body itself capable of resurrection. And in this respect we may say, that the outward elements which we receive with our body, are a preparative to the resurrection; because they be instruments of the Holy Ghost, whereby he stirs up faith in us, which is the very original of resurrection.
64. Herein moreover Origen erred, in judging that the body, which he acknowledges in the resurrection, shall be of one and the same nature: so as the whole shall see, the whole shall hear, and the whole shall go; as though it shall not have eyes, ears, and feet, distinct one from another. Furthermore, Christ in his transfiguration, when he gave to his apostles a pattern of blessed bodies, was not so changed, as that he went into a round figure, as be the bodies of the sun, moon, and stars. His face remained several from the rest of his parts: for the evangelist writes, that His face did shine like the sun.
Furthermore, when as after his resurrection he did eat and drink together with them, I judge he did it with his teeth, mouth, throat, and belly; not with his feet, or the skull of his head. Also he talked with them, and that no doubt with his tongue and mouth; not with his knees and legs. Besides, it is said in plain terms, that he showed his side that was pierced upon the cross; wherefore he had the same distinguished from the other parts of his body. So as these members were either members in very deed, or else counterfeit members and delusions. If they were very members, let these men agree, that bodies with their several members, shall be restored in the resurrection. But if they were delusions and counterfeit things, the truth of the resurrection is ill proved by a lie.
But they will say, that these were certain prerogatives belonging unto Christ; because he was not, as we be, conceived of man's seed; but by the help of the Holy Ghost was fashioned in the virgin's womb.
However, for my part, I take the resurrection of Christ to be the image and similitude of our resurrection: so that if to him were restored his own proper parts, they shall also be restored unto us.
But they add, that these things were done of the Lord, with his apostles by a certain dispensation; when he was raised up from death unto life: otherwise he showed the condition of his body to be airy and spiritual, when as he so dealt with his apostles as they knew him not; and vanished not out of their sight, in such sort as he became invisible: as also, when he entered in unto them, the doors being shut. But the apostles knew him not, in respect that he himself was invisible, or that he wanted flesh and hands: but because (as saith the evangelist) their eyes were holden, that they should not know him. Wherefore, when as they knew him afterward, he writes, that their eyes were opened; to the intent we should know their eyes to be letted, and no diversity to be in the body of the Lord. Further, he withdrew himself upon the sudden from their eyes, neither did they see him anymore; because their eyes were let, that they should not perceive his departing.
Apollonius Tyanaeus, when he was in the council before Domitian, was suddenly taken from among them, neither did he appear anymore: not that his body was made invisible, or vanished into air; but because the eyes of them that were present, were held by the conjuring of devils, that they could not see him while he was yet present, or when he went away. Therefore that which was done by devilish sorceries, about the body of a profane man, shall we deny unto the body of Christ, in whom was present the perfect Godhead?
Also, the argument as touching the doors is weak: for it might be that he came in unto the apostles, by the house top, or in at the windows,
when as the gates were locked. And perhaps at his coming, the doors gave place, and made passage for him. But what needeth much speech? Ezekiel making mention of the resurrection of the dead, speaks nothing of an airy or elemental body, but he says that the bones came unto bones, and everyone to his own joint; that they were jointed together with sinews, covered with flesh, and skin put thereupon; and that at the last, they stood upright upon their feet.
And so the prophet describes bodies, even as he knew that it would come to pass at the resurrection. And Job says; In my flesh I shall see
God, with these eyes of mine, neither shall I be another, but as touching substance, the very same that I now am. These things are so manifest, as they have no need to be explained.
65. And in the resurrection we shall not only have that body, which we now have; but it shall also occupy a place: neither can it be together and at one time in many places, because the nature of bodies, and especially of human bodies, suffers not this: for seeing they be limited, and described with their parts, members, and lineaments, they must needs be contained in certain places. And yet notwithstanding at this day, there be found some so shameless and intemperate, who to defend their opinion, either of ubiquity, or of real and substantial presence of the body and blood of Christ in the holy supper, dare require of us to prove unto them, and that out of the holy scriptures, that a body cannot be without a place, and that it cannot be together at one time in sundry places. What if we again for our part, should demand of them, that out of the same holy scriptures they should show us by express words, that a definite body may be without place, or together at one time in sundry places?
Certainly, unless they will use other canonical books than those which the catholic church acknowledges, they shall never be able to show us any such testimony. Wherefore the voice of nature, which hath God himself to be author, must be heard. That undoubtedly
hath decreed, that these things cannot be; even as our adversaries themselves do testify. And Augustine in his epistle to Dardanus hath acknowledged, and Cyrillus also in his dialogs De trinitate, who wrote; that Even the divine nature, if it were divisible, should be of quantity, and in any wise in a place, nor might not avoid circumscription.
Verily the grounds of nature are not to be new made, except it be when they withstand the word of God. But these things which I have declared, are not repugnant thereunto. Seeing then they cannot show it to be otherwise had in the holy scriptures, let them cease without them to obtrude unto us articles of faith, which are not lawful to be coined without the word of God. But we will follow the teaching of the holy scriptures, which wheresoever they speak of the body of Christ, do everywhere attribute a place unto him: sometime saying, that he was in Galilee: other while at Jerusalem: now and then in Bethany, or in the temple, or in the house of Simon. And they so assign him a certain place, as they may exclude him from another: for he himself saith, when he went to raise up Lazarus; He is dead, &
I am glad that I was not there. Whereby he testifieth himself to be so in the way, as he was not at that time in Bethany. And the angel (to the intent he might show him to be departed out of the sepulcher) said unto the women; He is risen, he is not here. Thus he so went from thence, as he was not there present. After this manner doth
Christ speak, and the angel testify. So as the human nature of Christ was comprehended in a place, and was nowhere else.
But they will say; When we ask the question concerning power, thou answerest us as touching the fact. Hereunto say I, that that power, which is not showed to have at any time broke out into act, is no hindrance to any purpose. Again, I return to the first demand, and I require, that they will show me by the word of God, how this can be;
namely, that a human body is without place, and that it is together in diverse places: but seeing they cannot do this, let them cease to affirm, and to set it forth as a thing necessary to be believed. I know they will say, that it is written and affirmed by Christ, as touching the wine and bread of the supper; This is my body, and this is my blood.
But these words are far otherwise understood, and expounded by the wiser sort, than they understand them: wherefore, a firm and certain argument is not taken from a place diversely expounded. And this perhaps also they will object; There is nothing impossible unto God. I know that so it is written: however, that sentence must not be admitted without all exception. For Paul excepted, when he said; that God is so true, as he cannot deny himself. And the fathers excepted many other things. And it is commonly said in the schools; that Whatever things do include contradiction among themselves, cannot be done by God. Furthermore, the Heretiks abused that saying, who being reproved by the Catholics, that they affirmed absurd and impossible things; answered, that With God all things are possible.
Paulus Samosatenus, which denied the distinction of persons, and affirmed the father to be the same that is the son: and being urged by us, that it is impossible that any should beget himself, granted the same to be impossible, as touching us, but that with God all things may be.
66. But I retire myself to the scripture, which acknowledges so great a conjunction between a place and a body comprehended therein; as the place being taken away, it utterly forbids the thing placed, to be; which reason would not be firm, but altogether feeble, if it were lawful for a body to be without a place: for it might not be proved, that it hath no being, if the place be utterly taken away. In Job, the seventh chapter, when as the prophet would show, that man after death hath no being, saith; His place shall not know him: that is to say; He shall not be. And in the 20th chapter it is written of the
taking away of the wicked out of life; The place shall not behold him: that is to say, He shall not be. And David, in the 37th psalm, expressed the same more plainly, saying; Yet a little while, and the wicked shall not be: thou shalt seek his place, and he shall not be found. Thus therefore doth the scripture speak. Whereupon
Augustine, whom these men with so great impudency refuse, is not to be accused, when he wrote concerning bodies; that If they be nowhere, they be not at all. For he did not learn that form of speaking only of Aristotle, or of natural philosophy; but of the phrases of the holy scripture.
Neither is there any reason, why these men should imagine, that these sayings belong only unto this life, and to the present state we be in; seeing places do also pertain unto the everlasting felicity, in the kingdom of God. For Christ said to his disciples, when he advertised them of his departure; I go to prepare a place for you. And again; I will that where I am, there my minister should be. And in the Apocalypse we are taught; that The company of the elect do follow the lamb whithersoever he shall go. But local motion cannot be without place. And that one body cannot be in many places at one time, the fathers did so well know, as they would not attribute that unto angels. Yea and they proved thereby, that the holy Ghost is God, because he was together at one time in many places, which (as they declare) cannot agree to any creature. And to this opinion did Basil, in his treatise De spiritu sancto, Didymus, Cyrillus, Theodoretus, and many others condescend. But the scripture doth confess the very same of the body of Christ: for Peter, in the Acts said, that Heaven must contain him, so long as, or until all things be restored. There is a great efficacy, and a great weight of signification in the adverb of time [Until] or [So long as.] For it is showed, that the body of Christ shall so be in heaven, as in the meantime his presence shall be excluded from our places. There might perhaps be other things