Origen of Alexandria, Against Celsus 5.19
God therefore gives each person a body as He wishes, just as with things that are sown, so also with things that are, as it were, sown in dying and at an opportune time receive from what was sown the body that is put around each according to their worth, given by God. We also hear the word taught through many things, explaining the difference between what is, as it were, sown and what is, as it were, raised from it, and saying: "It is sown in corruption, it is raised in incorruption; it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power; it is sown a natural body, it is raised a spiritual body" (1 Corinthians 15:42-44). And let the one who is able still grasp what is intended by the one saying: "As is the earthly, such also are the earthly ones; and as is the heavenly, such also are the heavenly ones. And just as we have borne the image of the earthly, so let us also bear the image of the heavenly" (1 Corinthians 15:48-49).
Even though the apostle wishes to conceal the things concerning the place, things unspoken and not suited to the simpler hearers and to the universal hearing of those led by believing to what is better, he was nevertheless compelled later, so that we would not disobey his words, to say after "let us bear the image of the heavenly": "This I say, brothers, that flesh and blood cannot inherit the kingdom of God, nor does corruption inherit incorruption" (1 Corinthians 15:50). Then, knowing something unspoken and mystical concerning the place, as was fitting for one leaving behind in writings for those after him the things that had been thought, he adds and says: "Behold, I tell you a mystery," which is customary to bring forward for the deeper and more mystical matters, fittingly hidden from the many; just as it is also written in Tobit: "It is good to hide the mystery of a king," but to the glorious and to what is harmonious for the many, with the economically true unveiling of the works of God, it is good (Tobit 12:7).
Our hope, therefore, is not for worms, nor does our soul long for the decayed body. But even if it needs a body on account of local changes, the one who has meditated on wisdom, according to "the mouth of the righteous will meditate on wisdom," knows the difference of the earthly house, in which the tent is, being destroyed, and of the tent, in which the righteous who exist groan, being burdened, not wishing to strip off the tent but to put on the tent over it, so that from the putting on, the mortal may be swallowed up by life. For it is necessary for this mortal tent, since the whole nature of the body is corruptible, to put on incorruption, and the other part of it, being mortal and receptive of the death that follows sin, to put on immortality; so that when the corruptible puts on incorruption and the mortal puts on immortality, then will come to pass what was long ago spoken by the prophets: the abolition of the victory of death, inasmuch as having conquered us, it subjected us to itself, and of the sting that comes from it, by which, piercing the soul that is not entirely fenced off, it inflicts on it the wounds from sin.
Greek
„Ὁ θεὸς“ οὖν „δίδωσιν“ „ἑκάστῳ“ „σῶμα, καθὼς ἐθέ λησεν,“ ὥσπερ ἐπὶ τῶν σπειρομένων οὕτω καὶ ἐπὶ τῶν οἱονεὶ σπειρομένων ἐν τῷ ἀποθνῄσκειν καὶ καιρῷ ἐπιτηδείῳ ἀναλαμβανόντων ἐκ τῶν σπειρομένων τὸ περιτιθέμενον ἑκάστῳ κατὰ τὴν ἀξίαν „σῶμα“ ὑπὸ τοῦ θεοῦ. ἀκούομεν δὲ καὶ τοῦ διὰ πλειόνων διδάσκοντος λόγου τὴν διαφορὰν τοῦ οἱονεὶ σπειρομένου πρὸς τὸ ὡσπερεὶ ἐγειρόμενον ἀπ᾿ αὐτοῦ καὶ λέγοντος· „σπείρεται ἐν φθορᾷ, ἐγείρεται ἐν ἀφθαρσίᾳ· σπείρεται ἐν ἀτιμίᾳ, ἐγείρεται ἐν δόξῃ· σπείρεται ἐν ἀσθενείᾳ, ἐγείρεται ἐν δυνάμει· σπείρεται σῶμα ψυχικὸν, ἐγείρεται σῶμα πνευματικόν.“ ὁ δὲ δυνάμενος ἔτι καταλαμβανέτω, τί νενόηται τῷ λέγοντι· „οἷος ὁ χοϊκὸς, τοιοῦτοι καὶ οἱ χοϊκοί· καὶ οἷος ὁ ἐπουράνιος, τοιοῦτοι καὶ οἱ ἐπουράνιοι. καὶ καθὼς ἐφορέσαμεν τὴν εἰκόνα τοῦ χοϊκοῦ, οὕτω φορέσωμεν καὶ τὴν εἰκόνα τοῦ ἐπουρανίου.“ καίτοι δὲ βουλόμενος κρύπτειν ὁ ἀπόστολος τὰ κατὰ τὸν τόπον ἀπόῤῥητα καὶ μὴ ἁρμόζοντα τοῖς ἁπλουστέροις καὶ τῇ πανδήμῳ ἀκοῇ τῶν διὰ τοῦ πιστεύειν ἀγομένων ἐπὶ τὸ βέλτιον, ὅμως ἠναγκάσθη ὕστερον ὑπὲρ τοῦ μὴ παρακοῦσαι ἡμᾶς τῶν λόγων αὐτοῦ εἰπεῖν μετὰ τὸ „φορέσωμεν τὴν εἰκόνα τοῦ ἐπουρανίου“ τὸ „τοῦτο δέ φημι, ἀδελφοὶ, ὅτι σὰρξ καὶ αἷμα βασιλείαν θεοῦ κληρονομῆσαι οὐ δύναται, οὐδ᾿ ἡ φθορὰ τὴν ἀφθαρσίαν κληρονομεῖ.“ εἶτ᾿ ἐπιστάμενος ἀπόῤῥητόν τι καὶ μυστικὸν κατὰ τὸν τόπον, ὡς ἔπρεπε διὰ γραμμάτων καταλιπόντι τοῖς μετ᾿ αὐτὸν τὰ νενοημένα εἰρημένα ἐπιφέρει καὶ λέγει· „ἰδοὺ μυστήριον ὑμῖν λέγω,“ ὅ τι περ ἔθος ἐστὶν ἐπιφέρεσθαι τοῖς βαθυτέροις καὶ μυστικωτέροις καὶ καθηκόντως ἀπὸ τῶν πολλῶν κρυπτομένοις· ὥσπερ καὶ ἐν τῷ Τωβὴτ γέγραπται· „μυστήριον βασιλέως καλόν ἐστι κρύπτειν,“ πρὸς δὲ τὸ ἔνδοξον καὶ ἁρμόζον τοῖς πολλοῖς μετὰ τοῦ οἰκονομικῶς ἀληθοῦς „τὰ ἔργα τοῦ θεοῦ ἀνακαλύπτειν ἐνδόξως“ „καλόν.“ οὐ σκωλήκων οὖν ἡ ἐλπὶς ἡμῶν οὐδὲ ποθεῖ ἡμῶν ἡ ψυχὴ τὸ σεσηπὸς σῶμα, ἀλλὰ, κἂν δέηται σώματος διὰ τὰς τοπικὰς μεταβάσεις, νοεῖ ἡ μεμελετηκυῖα τὴν „σοφίαν“ κατὰ τὸ „στόμα δικαίου μελετήσει σοφίαν“ διαφορὰν ἐπιγείου οἰκίας, ἐν ᾗ ἐστι τὸ σκῆνος, καταλυομένης καὶ σκήνους, ἐν ᾧ „οἱ ὄντες“ δίκαιοι στενάζουσι „βαρούμενοι,“ μὴ θέλοντες τὸ σκῆνος ἀπεκδύσασθαι ἀλλὰ τῷ σκήνει „ἐπενδύσασθαι,“ ἵν᾿ ἐκ τοῦ „ἐπενδύσασθαι“ „καταποθῇ τὸ θνητὸν ὑπὸ τῆς ζωῆς.“ „δεῖ γὰρ“ τῷ πᾶσαν φύσιν σώματος εἶναι φθαρτὴν „τὸ φθαρτὸν τοῦτο“ σκῆνος „ἐνδύσασθαι ἀφθαρσίαν,“ καὶ τὸ ἕτερον αὐτοῦ, τυγχάνον „θνητὸν“ καὶ δεκτικὸν τοῦ ἐπακολουθοῦντος τῷ ἁμαρτάνειν θανάτου, „ἐνδύσασθαι ἀθανασίαν“· ἵν᾿, ὅτε „τὸ φθαρτὸν“ „ἐνδύσεται τὴν ἀφθαρσίαν καὶ τὸ θνητὸν τὴν ἀθανασίαν. τότε γενήσεται“ τὸ πάλαι ὑπὸ τῶν προφητῶν προειρημένον. ἀναίρεσις τῆς νίκης τοῦ θανάτου, καθὸ νικήσας ἡμᾶς ἑαυτῷ ὑπέταξε, καὶ τοῦ ἀπ᾿ αὐτοῦ κέντρου, ᾧ κεντῶν τὴν οὐ πάντῃ πεφραγμένην ψυχὴν ἐμποιεῖ αὐτῇ τὰ ἀπὸ τῆς ἁμαρτίας τραύματα.