Resurrection of the Body

Justin Martyr, On the Resurrection 9

Justin Martyr · c. 100–c. 165 AD

If Christ had no need of the flesh, why did he heal it? The strongest proof of all is that he raised the dead. To what end? Was it not to demonstrate the kind of resurrection that is to come? How, then, did he raise the dead—was it their souls or their bodies? Clearly, it was both. If the resurrection were only spiritual, he would have needed to show his own body lying in the tomb and his soul existing apart from it. Instead, he did not do this; he raised the body, confirming the promise of life within it. Why, then, did he raise the flesh that had suffered, if not to reveal the bodily resurrection? To confirm this, he appeared to disciples who, though they saw him, still doubted whether he had truly risen in the body. 'Do you not yet have faith?' he said. 'See that it is I myself.' He let them touch him and showed them the nail marks in his hands. After they examined him from every side and recognized that he was truly himself, still in the body, they asked him to eat with them so they could learn through this act that he had risen bodily. He ate honeycomb and fish. Having proved that the resurrection is truly of the flesh, and wishing also to show—as he said our dwelling is in heaven—that it is not impossible for flesh to ascend into heaven, he was taken up before their eyes while still in the flesh. Therefore, if anyone still demands demonstrative arguments about the resurrection after all that has been said, he differs in no way from the Sadducees; for the resurrection of the flesh is the power of God and transcends all reason, confirmed by faith and witnessed in works.

Greek

Eἰ εἰς μηδὲν ἔχρῃζε τῆς σαρκός, τί καὶ ἐθεράπευσεν αὐτήν; Καί, τὸ πάντων ἰσχυρότατον, νεκροὺς ἀνέστησε. Τίνος ἕνεκεν; Oὐχ ἵνα δείξῃ τὴν ἀνάστασιν οἵα μέλλει γίνεσθαι; Πῶς οὖν τοὺς νεκροὺς ἀνέστησε; Πότερον τὰς ψυχὰς ἢ τὰ σώματα; Ἀλλὰ δῆλον ὅτι ἀμφότερα. Eἰ δὲ ἦν πνευματικὴ μόνη ἡ ἀνάστασις, ἐχρῆν ἀναστάντα αὐτὸν κατ' ἰδίαν μὲν δεῖξαι τὸ σῶμα κείμενον, κατ' ἰδίαν δὲ τὴν ψυχὴν ὑπάρχουσαν. Νῦν δὲ τοῦτο μὲν οὐκ ἐποίησεν, ἀνέστησε δὲ τὸ σῶμα, τῆς ζωῆς τὴν ἐπαγγελίαν ἐν αὐτῷ πιστούμενος. Τίνος οὖν ἕνεκεν τῇ σαρκὶ τῇ παθούσῃ ἀνέστη, εἰ μὴ ἵνα δείξῃ τὴν σαρκικὴν ἀνάστασιν; Καὶ τοῦτο βουλόμενος πιστοποιῆσαι, τῶν μαθητῶν αὐτοῦ μὴ πιστευόντων εἰ ἀληθῶς σώματι ἀνέστη, βλεπόντων αὐτῶν καὶ δισταζόντων, εἶπεν αὐτοῖς· Oὔπω ἔχετε πίστιν; φησίν. Ἴδετε ὅτι ἐγώ εἰμι. Καὶ ψηλαφᾶν αὐτὸν ἐπέτρεπεν αὐτοῖς, καὶ τοὺς τύπους τῶν ἥλων ἐν ταῖς χερσὶν ἐπεδείκνυε. Καὶ πανταχόθεν αὐτὸν κατανοήσαντες, ὅτι αὐτός ἐστι καὶ ἐν τῷ σώματι, παρεκάλεσαν αὐτὸν φαγεῖν μετ' αὐτῶν, ἵνα καὶ διὰ τούτου βεβαίως μάθωσιν ὅτι ἀληθῶς σαρκικῶς ἀνέστη. Καὶ ἔφαγε κηρίον καὶ ἰχθύν. Καὶ οὕτως ἐπιδείξας αὐτοῖς ὅτι ἀληθῶς σαρκὸς ἀνάστασίς ἐστι, βουλόμενος ἐπιδεῖξαι καὶ τοῦτο (καθὼς εἴρηκεν ἐν οὐρανῷ τὴν κατοίκησιν ἡμῶν ὑπάρχειν) ὅτι οὐκ ἀδύνατον καὶ σαρκὶ εἰς οὐρανὸν ἀνελθεῖν, ἀνελήφθη βλεπόντων αὐτῶν εἰς τὸν οὐρανόν, ὡς ἦν ἐν τῇ σαρκί. Oὐκοῦν, εἴ τις ἀπαιτεῖ μετὰ πάντα τὰ προειρημένα λόγους ἀποδεικτικοὺς περὶ ἀναστάσεως, οὐδὲν τῶν Σαδδουκαίων διαφέρει· ἐπειδὴ ἡ ἀνάστασις τῆς σαρκὸς δύναμις θεοῦ ἐστι καὶ ὑπεράνω λόγου παντός, βεβαιουμένη μὲν πίστει, θεωρουμένη δὲ ἔργοις. ***

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