daley - the hope of the early church, a handbook of patristic eschatology

7/14/2019 Daley - The Hope of the Early Church, A Handbook of Patristic Eschatology

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T H E H O P E O F T H EE A R L Y C H U R C H

A H A N D B O O K O FP A T R I S T I C

E S C H A T O L O G Y

B R I A N E . D A L E Y , S . J .A S S O C I A T E P R O F E S S O R

W E S T O N S C H O O L OF T H E O L O G Y

C A M B R I D G EU N I V E R S I T Y P R E S S


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P u b l i s h e d b y t h e P r e s s S y n d i c a t e o f t h e U n i v e r s i t y o f C a m b r i d g eT h e P i t t B u i l d i n g , T r u m p i n g t o n S t r e e t , C a m b r i d g e C B 2 1 R P

4 0 W e s t 2 0 t h S t r e e t , N e w Y o r k , N Y 1 0 0 1 1 - 4 2 1 1 , U S A1 0 S t a m f o r d R o a d , O a k l e i g h , M e l b o u r n e 3 1 6 6 , A u s t r a l i a

C a m b r i d g e U n i v e r s i t y P re s s 1 9 9 1

F i r s t p u b l i s h e d 1 9 9 1R e p r i n t e d 1 9 9 3P r i n t e d i n G r e a t B r i t a i n b y

A n t o n y R o w e L t d , C h i p p e n h a m , W i l t s h i re

British Library cataloguing in publication dataD a l e y , B r i a n E . ( B r i a n E d w a r d ) , 1 9 4 0 -

T h e h o p e o f t h e e a r l y C h u r c h : a h a n d b o o k o f P a t r i s t i ce s c h a t o l o g y .

1 . C h r i s t i a n d o c t r i n e . E s c h a t o l o g y . T h e o r i e s , h i s t o r yI . T i t l e2 3 6 . 0 9

Library oj Congress cataloguing in publication dataD a l e y , B r i a n , 1 9 4 0 -

T h e h o p e o f t h e e a r l y C h u r c h : a h a n d b o o k o f P a t r i s t i c e s c h a t o l o g y/ B r i a n E . D a l e y ,

p . c m .I n c l u d e s b i b l i o g r a p h i c a l r e f e r e n c e s .

I S B N 0 5 2 1 3 5 2 5 8 41 . E s c h a t o l o g y - H i s t o r y o f d o c t r i n e s - E ar l y c h u r c h , ca. 3 0 - 6 0 0 .

I . T i t l e .B T 8 1 9 . 5 . D 3 4 1 9 9 0

2 3 6 ' . 0 9 ' 0 1 5 - d c 2 0 9 0 - 3 2 3 1 7 C IPI S B N 0 5 2 1 3 5 2 5 8 4 h a r d b a c k

SE

In memory of my brother John(1936-1986)

who taught me, by example,both scholarship and hope.

"F l e a n t e r g o , q u i s p e m r e s ur r e c t ion i s h a b e r e n on p os s un t .( A m b r o s e , De Excessu Fratris 1 . 7 0 )

f-!A


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C O N T E N T S

Preface page xi note on abbreviations x iv In t rodu ct ion

V is ions of a new da y: early Semitic Christ ianity and Christ ian a poca ly pt ic 52 Mak ing history intel l igible : escha tolog y and the apologists 20 3 Regaining the l ight : eschatology in the Gnostic cris is

( 1 5 0 - 2 0 0 ) 2 54 Senectus Mundi: e s c h a t o lo g y i n t h e W e s t , 2 0 0 - 2 5 0 3 35 A school for souls : Alexandrian eschatology and its crit ics( 1 8 5 - 3 0 0 ) 4 46 The dawn of the f inal confl ict : Lat in eschatology in the Great P e rs e cu t io n ( 3 0 3 - 3 1 3 ) 6 57 Facing death in freedom: Eastern eschatology in the age ofN ica e a ( 3 2 5 - 4 0 0 ) 6 98 Redemptio Totius Corporis: L a t in e s ch a t o logy in t h e fou r t h

ce n t u ry 9 39 Grace present and future: Greek eschatology in the f i fthc e n t u r y 1 0 5

10 Signs of a Chur ch trium phan t: Lat in eschatolo gy in the f ifthc e n t u r y 1 2 41 Apokatastasis a n d a poca lpy t i c : E a s t e rn e s ch a t o logy a f t e rC h a l c e d o n 1 6 8

ix


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1 2 T h e o f ;a

in the s ixth-century West 2 0 52 1 62 2 52 6 62 8 8

P R E F A C E

This book, l ike its subject , has had a long andw a s a s ke d, in t h e e a r l y 19 70s , t oto thebydoctoral studies , I began research on the project in 1t h e b re a dt h a n d ob v iou s import a n ce o f t h eof s ch ola r l yPatrist ic of

; of the subject ti 1Zeit ( Fre ib u rg 189 6) ,as its t it le indicates , with the Council ofNicaea (325) , and is not onlyin the ]

most stop at the t ime of the Council of Chalcedon (451)restrict their concern to Latin and Greek Patrist ic

of the various aspects of early Christ ian hope for the future ofChurch and planet ; a study direct ly based on al l available Patrist ic tdeal with eschatological themes, start ing with the writ ings of theperiod and reaching to the authors usually thought of as "the last of theFa t h e rs , " G re gory t h e G re a t a n d Joh n D a ma s ce n e ; a n d on e w h ich w ou ldinclude not only Latin and Greek material , but the Syriac, Coptic and

As a historical theologian - a student of the Christ ian tradit ion, who iscon vince d of its l iving valu e for fa ith today - 1 tr u ly bel ieve that the hope of


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P r e fa cethe l imitat ions of what I have produced - of the narrowness of focus thatundoubtedly results from considering only textual evidence for ancientrel igious fa ith , and even more of the hermeneutical quest ions ra ised by astudy which treats s imply the history of re l ig ious ideas , without constantparal le l examination of their cultural and socia l contexts . I have tr ied tol imit these shortcomings as much as possible , by suggest ing how the earlyC h ur ch ' s de v e l op in g e s ch a t o l og ica l h op e w a s e n m e s h e d in o t h e r a s p e c ts o ffa ith and pract ice , and by at least point ing, in pass ing, to wider issues ofcontext and culture . The result , however, is st i l l very much a historical lyordered handbook on one aspect of early Christ ian thought , rather than atheological encyclopaedia or a broad, interpretat ive historical synthesis . Ihope that the very l imits of this study, as wel l as the information andinterpretat ion it offers, wil l be a spur to furth er research on the man y a spectso f a n c ie n t C h r i s t i a n h op e w h ich ur g e n t l y n e e d fur t h e r con s ide r a t ion .

A considerably abbreviated vers ion of this book appeared, a few yearsa g o , in G e r m a n t r a n s l a t ion a s p a r t o f v o l um e i v / ? a o f t h e Handbuch derDogmengeschichte (Fr e ib ur g : H e r de r 19 8 6 ) . I a m de e p l y g r a t e fu l t o H e r de r -Ve r l a g , a n d e s p e c ia l l y t o Dr . F r a n z Joh n a , w h o ov e r s a w t h e e d i t in g a n dproduction of that fascicle , for their permiss ion to a l low the ful l Engl ish textof my contribution to appear independently . I am also very grateful to Prof .Al oy s G r i l l m e ie r , S . J . , m y f r i e n d a n d m e n t or f r om t h e H och s ch ul e S k t .G e or g e n in Fr a n k fur t -on -M a in a n d on e o f t h e g e n e r a l e d i t or s o f t h eHandbuch, for original ly invit ing me to undertake the research. I amgrateful , too, to Prof . Michael Seybold, of the Katholische Univers itatEichstatt , the Handbuch's managing editor , for his pat ient but re lent lessprodding and cajol ing through the early years of this book's gestat ion;without his occasional reminders of my tardiness , the project might st i l l beun f in i s h e d .

Part of the early research for this book was done at Dumbarton Oaks, inW a s h in g t on , D. C . , w h i l e I w a s a f e l l ow t h e r e in 19 8 1 / 8 2 . I s h oul d l ike tothank the Fel lows of Harvard College, who are a lso the Trustees ofDumbarton Oaks, and Prof . Giles Constable , who at that t ime was itsdirector, for making it possible for me to begin this work, under suchgracious condit ions, in one of the world's great Byzantine l ibraries . I shoulda l s o lik e t o t h a n k m y co l l e a g ue s t h e r e in 1 9 8 1 / 8 2 for t h e i r f r i e n ds h ip a n dtheir readiness to share with me their knowledge of the spir itual andin t e l l ec t ua l w or l d o f e a r l y By z a n t iu m .

Most of the research for this book, however, and al l of the writ ing, wasdone in the excel lent joint l ibrary of the Weston School of Theology and theE p i s cop a l Div in i t y S ch oo l , in C a m b r idg e , M a s s a ch us e t t s , w h e r e I t e a ch . Iow e a large debt of than ks to the staff of the l ibrary , w ho h ave been so helpfulthrough the years , and especia l ly to the l ibrary 's director, Dr. James M.

xi i

P r e fa ceDunkly. More deeply st i l l , I am grateful to my col leagues and students at theW e s t on S ch ool o f T h e o l og y for t h e i r con s t a n t e n co ur a g e m e n t , t h e i r p a t i e n te x a m p l e a n d t h e i r un s t in t in g g ood h um or dur in g t h e y e a r s t h a t P a t r i s t i ce s ch a t o l og y h a s occup ie d m u ch o f m y o w n a ca de m ic h or iz on . I a mespecial ly grateful to the administrators of both the Weston School ofT h e o l og y a n d i t s J e s u i t com m un i t y , w h o h a v e s up p or t e d m e m a t e r ia l l y a n ds p i r i t ua l l y w i t h un fa i l in g a n d un q ue s t ion in g g e n e r os i t y . O n a m or epersonal level , I am perhaps most grateful of a l l to two scholarly fr iends whohave fol lowed this project with constant interest s ince its beginning, andh a v e s up p l i e d m e w i t h a dv ice , in for m a t ion , g ood judg m e n t a n d s y m p a t h yat every turn: Prof . John W. O'Malley, S . J . , of the Weston School ofTheology, and Prof . L loyd G. Patterson, of the Episcopal Divinity School .S ch o l a r s h ip a n d a ut h or s h ip de p e n d on f r i e n ds s uch a s t h e s e .

For generous help in the production of the manuscript , I am deeplyg r a t e fu l t o P r o f. Joa n M . Nut h , o f j oh n C a r r o l l Un iv e r si t y in C l e v e l a n d , O h io ,wh o edited and typed the f irst draft for me during her stud ent days in Bos ton,and to Ms. Ther esa Bu sher , presently of the Weston staff , who helped me agreat deal in producing its revised vers ions. Final ly , I am very grateful a lso tothe staff of the Cambridge Univers ity Press who have pat ient ly shepherdedt h i s b ook t h r oug h i t s r e v i s ion a n d p r oduct ion : t o M r . R ich a r d P ur s l ow , Dr .Robert Wil l iams, Ms. Ulr ike Hellen and Mr. Alex Wright . It has been ap r iv i l e g e a n d a g r e a t p l e a s ur e for m e t o w or k w i t h s uch ca r e fu l a n ddist inguished publishers in bringing this study of the Church 's earlycon ce p t ion s o f "C h r i s t i a n f in a l i t y " t o w h a t I h op e i s a h a p p y a n d f r u i t fu lcon c l us ion .


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A N O T E O N A B B R E V I A T I O N S

l i s t e d i n S ^ c h w e r t n e r , International Glossary o f Abbreviations for Th eologyGrenzgebiete [IATG] Be r l in 1 97 4 ) . W h e n r e fe r r in g to th e in d iv idua l w or k s o fG r e e k P a t r i s t ic a ut h or s , I h a v e us ua l l y a dop t e d t h e a b b r e v ia t ion s o f G. W . H .L a m p e , A Patristic Greek Lexicon (O x ford 1 9 6 1 ) i x -x l i i i , e x ce p t in t h e ca s e of

T h e fo l l ow in g a b b r e v ia t ion s for P a t r i s t i c corpora a n d m a jor r e fe r e n cew or k s a p p e a r f r e q ue n t l y t h r oug h out t h i s b ook :

CCG Corpus Christianorum, Series Graeca ( T u r n h o u t / L o u v a i n 1 9 7 7 - )CCL Corpus Christianorum, Series Latina ( T u r n h o u t 1 9 5 3 - )CSCO Corpus Scriptorum Christianorum Orientalium ( L o u v a i n 1 9 0 3 - )DSp Dictionnaire de spiritualite ( P a r i s 1 9 3 2 - )DThC Dictionnaire de theologie catholique ( P a r i s 1 9 0 3 - 7 2 )

( B e r l i n 1 8 9 7 - )PG Patrologia Graeca ( P a r i s 1 8 5 7 - 6 6 )PL Patrologia Latina ( P a r i s 1 8 4 1 - 5 5 )PO Patrologia Orientalis ( P a r i s 1 9 0 7 - )

Introduction

in the ty ing-up of a l l the loose ends that mar the l i fe of the

for good or i l l - administered by a God who is good and wisethe expectat ion that God's provident act ion in history wil l be

shown, in the end, to have a *This kind of fa ith - more properly , this kind of hope

rrns in the history of Christ ianity . Forh op e h a s

: that theb y C h r i s t i a n s in '

)lence that wil l destroy theand let God begt imes of socia l orstrong convict ion that the world is "f r om w i t h in , a n d a

the beginning of a

his own. For people l iv ing in

trust that the end of i tsw or l d , a n d for h um a n i t y a f r e s h

s e cur i t yh op e h a s

doctrine of the " lastand retr ibution, a

that wil l begin at death. For the1


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In t rodu ct ionan be the expression in future terms ofabout the true nature of the mind, the person and/orld. For the intensely rel igious person - the ascet ic or the me a n a t ru s t t h a t u n ion w i t h G od in kn ow le dge a n d love ,ready begun in this present l i fe of fa ith, wil l someday bein an existence free from al l the l imits earthly l i fe imposes: a

At its heart , eschatology can be cal led a derived or secondary aspect oftheology, for the Jew or the Christ ian, in that it ref lects other, morefu n da me n t a l con v ic t ion s a b ou t G od, t h e w or ld a n d h u ma n e x i s t e n ce . Th i sis not to say that it is unimportant - indeed, eschatological hope has oftenstrongly colored al l fa ith and pract ice, and can easi ly dominate the rel igiousand at various points in Christ ian history. But eschatology is secondary, inJewish and Christ ian faith at least , because it is the hope that grows fromu n de rs t a n din g o f G od a n d G od ' s w ork in gs w i t h w h ichlive, a drawing into f inal convergence of thedescribed by their doctrine of God, their understanding of God'sa c t iv i t y , t h e i r con ce pt ion o f t h e h u m a n pe rs on a n d t h e faithful . 3 7 4 . 2 o f . ; 3 7 7 . i 6 f . ) .Th e h e a r t o f th i s " j oy " o f th e K i n gd om , i n O r i ge n ' s v i e w , i s th econ te m p l a t i on o f G od a s u l t i m a te t r u th a n d b e a u ty . Th i s i s a p p a r e n t , h ea r gu e s i n h i s e s sa y " O n th e P r om i se s " i n De Principiis 2 . 1 1 , f ro m t h e h u m a nm i n d ' s " p r op e r a n d n a tu r a l y e a r n i n g to kn ow th e t r u th o f G od a n d tor e cogn i z e th e ca u s e s o f th i n gs . W e d i d n ot r e ce i ve th i s y e a r n i n g f r om G od i nor d e r th a t i t r e m a i n u n f u l f i l l e d , l e t a l on e i n c a p a b l e o f f u l f i l l m e n t " ( 2 . 1 1 . 4 ) .So th e h e a ve n l y b a n q u e t p r om i se d i n th e Scr i p tu r e s ( e . g . , P r ov 9 . 1 - 5 ) i s tob e u n d e r s tood a s " th e con te m p l a t i on a n d u n d e r s ta n d i n g o f G od , " a ccor d i n gto " th e m e a su r e s th a t a r e a p p r op r i a te a n d su i te d to th i s n a tu r e , w h i ch i sc r e a t e d " ( 2 . 1 1 . 7 ) . " T h e r e s h a l l b e o n e a c t i v i t y , " O r i g e n w r i t e s i n t h eCommentary on John, " f or th ose w h o h a ve com e to b e w i th G od ( )th r ou gh th e W or d w h o i s w i th h i m : to a p p r e h e n d G od ( )"(Jo 1 . 1 6 . 9 2 ) . " T h e n , " h e a r g u e s l a t e r i n t h e s a m e w o r k , " o n e w i l l s e e t h eFa th e r a n d th e th i n gs o f th e Fa th e r f or on e se l f , j u s t a s th e Son d oe s , n ol on ge r m e r e l y r e cogn i z i n g i n th e i m a ge th e r e a l i ty o f th e on e w h ose i m a ge i ti s . And I think this wi l l be the end ( re 'Aos) , when the Son hands over theK i n g d om to G od h i s Fa th e r , a n d w h e n G od b e com e s a l l i n a l l " (Jo 2 0 . 7 . 4 7 f . ).

B e ca u se o f th e l i m i ta t i on s o f th e h u m a n m i n d a n d th e i n com p r e h e n s i b i -l i t y o f G od . su ch kn ow l e d ge w i l l n e ve r b e com p l e te . O r i ge n ob se r ve s i nHomily 17 on Numbers. W e ca n n e ve r sp e a k o f ou r kn ow l e d ge o f G od a sc o m i n g t o r e s t , " r e a c h i n g h o m e . " T h o s e w h o " f o l l o w t h e w a y o f G o d ' sw i s d om " sh ou l d th i n k o f th e m se l ve s , r a th e r , a s l i v i n g i n " te n ts , " " w i t hw h i ch th e y a l w a y s w a l k a n d a l w a y s m ove on . a n d th e f a r th e r th e y go , som u ch m o r e d oe s th e r oa d st i ll to w a l k g r ow l on g a n d s t r e tch ou t e n d l e ss l y . . .For i t n e ve r h a p p e n s th a t a m i n d , e n k i n d l e d b y th e sp a r k o f kn ow l e d ge , ca ncom e to q u i e t r e p ose ; i t i s a l w a y s ca l l e d to m ove on , f r om th e good to th eb e t te r a n d f r om th e b e t te r to s t i l l h i gh e r th i n gs " (Horn in Num 1 7 . 4 : GC S7 . 1 6 0 . 1 1 - 2 6 ) . " I m u s t p r o g r e s s b e y o n d t h i s w o r l d , " O r i g e n a d d s s o m e l i ne sl a te r , " to b e a b l e to se e w h a t th e se ' t e n ts ' a r e , w h i ch th e L or d h a s m a d e "(ibid., 1 6 2 . 1 0 - 1 2 ) . H e r e O ri g e n s k e tc h e s o u t a p ic t u r e of th e e s c h a t o l o g i c a lcon te m p l a t i on o f G od a s con s ta n t sp i r i tu a l m ove m e n t a n d gr ow th , a v i e ww h i ch G r e gor y o f Ny ssa w i l l l a te r d e ve l op i n to h i s ow n th e or y o f b e a t i tu d e a se te r n a l se l f - t r a n sce n d e n ce or .

J u s t a s th e r e a r e m a n y d i f f e r e n t " p l a ce s " i n th e e a r th l y P r om i se d L a n d .O r i ge n b e l i e ve s " th a t i n th e h e a ve n l y p l a ce s th e m se l ve s J e su s ou r L or d w i l le s ta b l i sh e a ch p e r son i n th i s or th a t p a r t o f h e a ve n to d w e l l , n ot w i th ou tr e ga r d f or h i s m e r i t s " (Horn in Num 2 8 . 3 ; GC S 7 . 2 8 4 . 2 - 4 ) . Y e t t h e r e a l it y o f

46 47

O r i ge nb e a t i tu d e i s f or O r i ge n , a b ove a l l , th e f u l f i l l m e n t o f th e w h ol e C h u r ch ' sg r ow th a s th e B od y o f C h r i s t , a n d th e u n i on o f th a t e sch a to l og i ca l b od y i nj oy a n d g l or y w i l l b e e ve n g r e a te r th a n i t s p r e se n t u n i ty (Jo 1 0 . 3 6 . 2 3 6 - 3 8 ) .T h e w h o l e e s c h a t o l o g i c a l C h u r c h w i l l k n o w G o d a s t h e S o n n o w k n o w sh i m , " s o th a t a l l , i n th e kn o w l e d g e o f t h e Fa th e r , w i l l b e for m e d l i t e r a l ly i n toa [ s i n g l e ] son " (Jo 1 . 1 6 . 9 2 ) . T h i s k n o w l e d g e , w h i c h i s t r u l y a " m i n g l i n g a n du n i on " w i th G od i n l ove (Jo 1 9 . 4 . 24 ) , i s f or O r i ge n th e ke y to u n d e r s ta n d i n gP a u l ' s p r om i se th a t " G o d w i l l b e a ll in a l l " ( I C or 1 5 . 2 8) : G od w i l l u l t i m a te l yb e th e tota l l y sa t i s f y i n g ob j e ct o f e ve r y m i n d ' s a c t i v i ty , " th e m e a su r e o fe ve r y m ot i o n , " a n d so th e p e r son a l , i m m e d i a t e b a s i s for th e u n i ty o f c r e a t i on(Princ 3 . 6 . 3 ; c f . J e r om e , Ep 1 2 4 ad Avitum 9f . ) .

O n e o f th e m ost d e b a te d p o i n ts i n O r i ge n ' s e sch a to l ogy h a s b e e n h i su n d e r s ta n d i n g o f th e C h r i s t i a n h o p e f or r e su r r e ct i on . I n th e p r e f a ce to th e DePrincipiis, O r i ge n i n c l u d e s a m on g th e d oct r i n e s th a t a r e " d e f i n e d i n th ep r e a ch i n g o f th e C h u r ch " b oth th e b e l i e f th a t " th e sou l h a s i t s ow nsu b sta n ce a n d l i f e , " w h i ch con t i n u e s a f te r d e a th i n or d e r to e x p e r i e n cei m m e d i a te r e w a r d or p u n i sh m e n t f or i t s a c t i on s , a n d th e e x p e cta t i on th a t" t h e r e w i l l c o m e t h e t im e o f t h e r e s u r re c t i o n o f t h e d e a d " (praef. 5) . Later inth e sa m e w or k , h e a r gu e s f or ce f u l l y th a t b e l i e f i n r e su r r e ct i on on l y h a sm e a n i n g i f i t r e f e r s to ou r ow n i n d i v i d u a l b od i e s , e x i s t i n g i n som e r e co gn i z -a b l e f or m (aliquo habitu: Princ 2 . 1 0 . 1 - 2 ) . O n t h e o t h e r h a n d , h e i s e q u a l l ycon ce r n e d to s t r e s s P a u l ' s t e a ch i n g , a s e x p r e sse d i n 1 C or 1 5 . 3 5 - 5 0 , th a t th eb od y w h i ch w i l l r ise w i l l b e a " sp i r i tu a l " b o d y , u t te r l y d i f f e r e n t i n f or m(habitus) f r om i t s p r e se n t s ta te (Princ 2 . 1 0 . 2 ) . H e v i g o r o u s l y d e n ie s C e l s u s 'ch a r ge th a t C h r i s t i a n s s i m p l y e x p e ct th e r e con st i tu t i on o f th e i r p r e se n tm a te r i a l b od i e s (Cels 5 . 1 8 - 2 3 ) , a n d s h o w s n o t h i n g b u t c o n t e m p t f o r o v e r l ym a te r i a l i s t i c con ce p t i on s o f th e r i se n li f e : " ou r h op e i s n ot on e o f w or m s , n ordoes our soul desi re a body that has rotted . . . " (ibid., 5 . 1 9 ) . 1 1

O r i ge n r e a l i z e s th a t th e f or m a n d con s t i tu t i on o f th e r i se n b od y i s b oth ad i f f icu l t i s su e to d i scu ss w i th c l a r i ty a n d a h i g h l y se n s i t i ve on e . b e ca u se o fth e C h u r ch ' s con ce r n to d e f e n d th e i m p or ta n ce o f th e b od y a ga i n s t G n ost i cm y th i f i ca t i on a n d b e ca u se o f th e p r a ct i ca l r e l e va n ce o f th e su b j e ct to th el i ve s o f " th e m u l t i tu d e " (Cels 5 . 1 9 ) . A s p a r t o f h i s e x p l a n a t i on o f C h r i s t i a nh op e f or p e r son a l r e su r r e ct i on , h e d e ve l op s h i s i n s i s te n ce on th e i m m or ta l i tyo f th e sp i r i tu a l a n d i n te l l e c tu a l sou l . Th i s d oct r i n e , t a ke n b y i t se l f , sou n d e dto th i r d - ce n tu r y G r e e k C h r i s t i a n e a r s d a n ge r ou s l y c l ose to C e l su s ' b r a n d o fp h i l osop h i ca l p a ga n i sm . So O r i ge n i s q u i ck , i n h i s Dialogue with Heracleides,to a d d q u a l i f i ca t i on s to h i s a d m i ss i o n th a t h e te a ch e s su ch a d oct r i n e a n d tosh ow th a t i m m o r ta l i ty , i n th e se n se o f p e r son a l con t i n u i ty , i s r e q u i r e d b y th eChr istia n exp ecta tion of a just retr ibu tion af t er deat h (241 ' .) . In the f inalch a p te r o f De Principiis ( 4 . 4 . 9} ' . ). h e a l so a r gu e s p os i t i ve l y f or th e i m m or ta l i tyo f th e sou l , b y i n s i s t i n g i t w ou l d b e " i m p i ou s" to h o l d th a t a su b s ta n ce


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A sch ool f or sou l sw h i c h i s capax dei, l i ke th e h u m a n m i n d , sh ou l d b e a b l e to p e r i sh u t te r l y .A n d i n th e Commentary on Matthew ( 1 7 . 2 9 ) , h e r e m a r k s f r a n k l y t h a t " aperson who rejects the resurrection of the dead as i t i s bel ieved in theC h u r c h , e ve n t h ou gh h e i s m i s ta ke n i n r e j e c t i n g i t , h a s n ot s i m p l y ' h op e d i nC h r i s t f or th i s li f e on l y ' [ se e I C or 1 5 . 1 9 ] , " p r ov i d e d h e h o l d s a t l e as t th a t th esou l " l i ve s a n d su r v i ve s " : f or th e sou l " d oe s n ot r e ce i ve th i s b od y [ i n th er e su r r e ct i on ] , b u t on e o f a n e th e r e a l , su p e r i or k i n d . " C l e a r l y , f or O r i ge n th ereal conf l ict i s not between a hope in resurrection and a bel ief in thei m m or ta l i ty o f th e sou l , b u t b e tw e e n th e m a te r i a l i s t i c , p op u l a r con ce p t i on o fr i se n l if e cu r r e n t a m o n g C h r i s t i a n s o f h is d a y a n d a m or e sp i r i tu a l on e . 12

W h e n h e com e s to g i ve a p os i t i ve e x p l a n a t i on o f th e q u a l i t i e s o f th e r i se nb od y , O r ige n is u n d e r s ta n d a b l y te n ta t i ve . For h i m , a s f or a n y on e sy m p a th e -t i c to th e P l a ton i c t r a d i t i on , th e b od y a n d i t s m a te r i a l w or l d a r e on l y a" sh a d ow " ca s t b y th e m or e su b s ta n t i a l r e a l i ty o f th e sp i r i t (De Or at 1 7 . 1 ) .Y e t h e a r gu e s , i n th e De Principiis, th a t on l y G od i s u t te r l y i n cor p or e a l , a n dth a t e ve r y l i v i n g cr e a tu r e , a l th ou gh e sse n t i a l l y sp i r i tu a l , n e e d s som e k i n d o fb od y to " su p p or t i ts li f e a n d con t a i n i t s m o ve m e n t s " ( 2 . 2 . 1 f . ; c f . 3 . 6 . 1 ;praej.9 f . ) . B od i e s , h ow e ve r , e x i s t w i th a w i d e r a n g e o f ch a r a cte r i s t i cs , su i te d to th ee n v i r on m e n t i n w h i ch th e i r sou l s f i n d th e m se l ve s (Cels 7 . 32 ; Frag on Psalm1 5 [ P G 1 2 . 1 0 9 3 0 1 - 1 9 6 a 3 ] ). S o th e s o u l a d m it t ed to th e c o n t e m p la t io nof G od w i l l n e e d a ve r y d i f f e r e n t k in d o f b od y f or th e " p u r e r , e th e r e a l a n dh e a v e n l y r e g i on s " f r om th a t w h i ch i t b e a r s on e a r th (Cels 7 . 3 2 ) . ' 5 A f u r th e ri m p l i ca t i on i s th a t th e r i se n b od i e s o f s i n n e r s d e s t i n e d f or p u n i sh m e n t w i l la l so b e d i f f e r e n t f r om th ose o f p e op l e w h o h a ve b e e n " p u r i f i e d i n th i s l i f e "a n d r i se to b e u n i te d w i th G od (Princ 2 . 1 0 . 2 ) . T h e f o r m e r w i ll m a n i f e s t t h e" d a r k n e s s o f i g n o r a n c e " w h i c h n o w c h a r a c t e r i z e s t h ei r m i n d s (ibid.,2 . 1 0 . 8 ) , w h i l e th e l a t te r w i l l b e so m u ch " l i ke th e a n ge l s " i n r a d i a n ce a n dr e f i n e m e n t th a t th e i r ow n e r s ca n b e sa i d to h a ve become a n g e l s (Comm inMatt 1 7 . 3 0 ; Horn in Lev 9 . 1 1 ) .

Th e p r i n c i p l e o f con t i n u i ty b e tw e e n p r e se n t a n d f u tu r e f or m s o f th eh u m a n b od y i s c l e a r l y th e sou l , w h i ch a ct s th r o u gh o u t l i fe a s a n " i n h e r e n tpr inciple of intel l igibi l i ty (insita ratio)"; l ike the of Stoicth e or y , i t h o l d s th e b od y toge th e r , g i ve s i t r e cogn i z a b l e f or m , a n d w i l la c t i ve l y r e a sse m b l e i t a t th e r e su r r e ct i on (Princ 2 . 1 0 . 3 ) . l n this sense, i t i sm or e cor r e ct to sa y - a s Scr i p tu r e d oe s - th a t th e i n cor r u p t i b l e sou l" c l oth e s " th e b od y w i th i t s ow n p e r m a n e n ce th a n th a t th e b od y , a s th ega r m e n t o f th e sou l , i s i t se l f m a d e i m m or ta l (Princ 2 . 3 . 2 ; c f . Jo 1 3 . 6 1[ 5 9 ] . 4 2 9 - 3 1 ; Cels 7 . 32 ) . O u r n e w f or m of b od i l y e x i s te n ce a t th e r e su r r e c-t i on w i l l b e th e " sp i r i tu a l b o d y " o f I C o r 1 5 (Princ 2.2.2); a t r a n s f i gu r a t i on o fth e p r e se n t m a te r i a l b od y , f r e e o f th e f e a tu r e s th a t su i t i t on l y f or l if e in th i sm a te r i a l w or l d , a n d " su b t l e , p u r e a n d r e sp l e n d e n t . . . a s th e r a t i on a lcr e a tu r e ' s s i tu a t i on d e m a n d s a n d a s i t s m e r i t s su gge s t " (Princ 3 . 6 . 4 ) . 14

46 47

O r i ge nO r i ge n ' s m ost th or ou gh d i scu ss i on o f th e p h y s i ca l ch a r a cte r i s t i cs o f th er i se n b od y , a t l e a s t i n h i s e x ta n t w or ks , i s f ou n d i n a l on g f r a gm e n t o f h i s

Commentary on Psalm 1 . 5 ( L X X : " Th e r e f or e th e i m p i ou s w i l l n ot r i se i n th ej u d g m e n t " ) , q u o t e d b y M e t h o d i u s i n h is o w n De Resurrectione 1 . 2 0 - 2 4 a n dp r e se r ve d i n G r e e k b y E p i p h a n i u s (Panarion 6 4 ) , a l on g w i th a l a r ge se ct i onof Me th od i u s ' w or k . O r i ge n b e g i n s b y r e j e c t i n g th e n ot i on , w h i ch h ea scr i b e s to th e " s i m p l e r m e m b e r s o f th e f a i th f u l , " th a t ou r b od i e s w i l l r i sea g a i n " i n t h e i r w h o l e s u b s t a n c e ( ) , " j u s t a s th e y n ow a r e . A ga i n s t su cha n i d e a , h e r a i se s th e s ta n d a r d p h i l osop h i ca l c r i t i c i sm s , a l r e a d y f a m i l i a rf r o m t h e a p o l o g e t i c r e p l i e s m a r s h a l e d a g a i n s t t h e m b y A t h e n a g o r a s a n dTe r tu l l i a n . W i l l th e se r ise n b od i e s i n c l u d e e ve n th e b l ood , e ve n th e h a i r a n doth e r b od i l y p a r t s , w h i ch th e y h a ve l os t d u r i n g l i fe ? W h a t w i l l b e com e o fh u m a n f l e s h e a t e n b y c a r n i v o r o u s b i r d s a n d a n i m a l s , w h e n t h o s e a n i m a l sa r e i n tu r n e a te n b y oth e r h u m a n s - to w h om w i l l su ch f l e sh b e l on g? Su chq u e s t i on s , j u s t i f i e d i n th e m se l ve s , sh ow th e " d e p th o f s i l l i n e ss " i n a p u r e l ym a te r i a l u n d e r s ta n d i n g o f th e r i se n b od y ( 20) . Y e t O r i ge n com p l a i n s th a th i s op p o n e n ts m e r e l y a n s w e r - a s A th e n a gor a s a n d Te r tu l l i a n di d - th a t" e ve r y th i n g i s p oss i b l e w i th G od , " a n d o f f e r a s p r oof o f th e i r i n te r p r e ta t i on al i t e r a l r e a d i n g o f su ch scr i p tu r a l p a ssa ge s a s E z e k i e l 37 ( th e r a i s i n g o f th eva l l e y o f b on e s) , Ma t t 8 . 1 2 ( i n G e h e n n a th e r e w i l l b e th e " gn a sh i n g o fte e th " ) , Ma t t 1 0 . 28 ( " f e a r h i m w h o ca n d e s t r oy b oth sou l a n d b od y i nG e h e n n a " ) , a n d R o m 8 . 1 1 ( " h e w i l l g i v e li fe t o y o u r m o r t a l b o d i e s " ) ( 2 1 ) .Th e sk i l l e d e x e ge te , h e i m p l i e s , m u st d o b e t te r .

O r i ge n b e g i n s to e x p l a i n h i s ow n con ce p t i on o f th e r i se n b od y b yr e m a r k i n g th a t i n h a n d i n g on " th e t r a d i t i on o f th e a n c i e n ts " w e m u st " b eca r e f u l n ot to f a ll i n to th e s i l li n e ss o f i m p ove r i sh e d th o u gh ts , w h i c h a r e b othi m p oss i b l e a n d u n w or th y o f G od " ( 22) . Th e ke y to h i s e x p l a n a t i on i s h i si n s i s te n ce - a l so b or r o w e d f r o m Sto i c sc i e n ce - th a t th e b od y , o f itself, is l ikea " r i ve r , " con s ta n t l y i n f l u x ; i t s u n d e r l y i n g m a te r i a l i t y ( ,)i s con s t a n t l y b e i n g a s s i m i l a te d a n d d i sch a r ge d , so th a t i t s m a t te r is n e ve r th esame for two days in a row. Despi te this f lu id i ty of matter , ind ividuals dor e m a i n th e sa m e - n ot on l y i n th e i r i n te r i or l if e or sou l () but al so in theu n i q u e f or m ( e tSos ) , i m p ose d b y th e sou l , th a t sh a p e s a n d i n te gr a te s th em a te r i a l b od y . Th i s is th e r e a son w h y P e te r a n d P a u l r e m a i n r e cogn i z a b l e -s t il l b e a r i n g th e sca r s o f ch i l d h ood , f or e x a m p l e , i n to o l d a ge - e v e n th o u ghth e i r a c tu a l fl esh is con s t a n t l y ch a n g i n g .

It is this of th e b od y w h i ch i s a ga i n p r od u ce d b y th e sou l a t th er e su r r e ct i on , a n d w h i ch b u i l d s f or i t se l f a n e w b od y , b e t te r i n e ve r y w a yth a n th e p r e se n t on e , y e t r e cogn i z a b l e a s th e sa m e cor p or e a l i n d i v i d u a l . Th er i se n b od y ' s ch a r a cte r i s t i cs w i l l b e d i f f e r e n t f r om th ose o f th e p r e se n t on e ,O r i ge n e x p l a i n s , b e ca u s e th e sou l a l w a y s f or m s f or it se lf a b od y su i te d to it sp h y s i ca l e n v i r on m e n t . J u s t a s w e w ou l d d ou b t l e s s h a ve g i l l s i f w e l i ve d i n


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