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{"author":null,"backreferences":[{"context_html":"<p class=\"c006\">2. That it may appear more clearly, then, whether bodily\r\nmatter can exist during intervals of time, and whether, as it\r\ndid not exist before it was made, so it may again be resolved\r\ninto non-existence, let us see, first of all, whether it is possible\r\nfor any one to live without a body. For if one person can\r\nlive without a body, all things also may dispense with them;\r\nseeing our former treatise has shown that all things tend\r\ntowards one end. Now, if all things may exist without bodies,\r\nthere will undoubtedly be no bodily substance, seeing there\r\nwill be no use for it. But how shall we understand the\r\nwords of the apostle in those passages, in which, discussing\r\nthe resurrection of the dead, he says, “This corruptible must\r\nput on incorruption, and this mortal must put on immortality.\r\nWhen this corruptible shall have put on incorruption, and\r\nthis mortal shall have put on immortality, then shall be\r\nbrought to pass the saying which is written, Death is swallowed\r\nup in victory! Where, O death, is thy victory? O\r\ndeath, thy sting has been swallowed up: the sting of death is\r\nsin, and the strength of sin is the law.”<a id=\"r159\"></a><a class=\"c007 pginternal\" href=\"#f159\"><sup>[159]</sup></a> Some such meaning,\r\nthen, as this seems to be suggested by the apostle. For\r\ncan the expression which he employs, “this corruptible,”\r\nand “this mortal,” with the gesture, as it were, of one who\r\ntouches or points out, apply to anything else than to bodily\r\nmatter? This matter of the body, then, which is now corruptible\r\nshall put on incorruption when a perfect soul, and one\r\n<span class=\"pageno\" id=\"Page_81\">81</span>furnished with the marks<a id=\"r160\"></a><a class=\"c007 pginternal\" href=\"#f160\"><sup>[160]</sup></a> of incorruption, shall have begun\r\nto inhabit it. And do not be surprised if we speak of a perfect\r\nsoul as the clothing of the body (which, on account of\r\nthe Word of God and His wisdom, is now named incorruption),\r\nwhen Jesus Christ Himself, who is the Lord and\r\nCreator of the soul, is said to be the clothing of the saints,\r\naccording to the language of the apostle, “Put ye on the\r\nLord Jesus Christ.”<a id=\"r161\"></a><a class=\"c007 pginternal\" href=\"#f161\"><sup>[161]</sup></a> As Christ, then, is the clothing of the\r\nsoul, so for a kind of reason sufficiently intelligible is the\r\nsoul said to be the clothing of the body, seeing it is an ornament\r\nto it, covering and concealing its mortal nature. The\r\nexpression, then, “This corruptible must put on incorruption,”\r\nis as if the apostle had said, “This corruptible nature of the\r\nbody must receive the clothing of incorruption—a soul possessing\r\nin itself incorruptibility,” because it has been clothed\r\nwith Christ, who is the Wisdom and Word of God. But\r\nwhen this body, which at some future period we shall possess\r\nin a more glorious state, shall have become a partaker of life,\r\nit will then, in addition to being immortal, become also incorruptible.\r\nFor whatever is mortal is necessarily also corruptible;\r\nbut whatever is corruptible cannot also be said to\r\nbe mortal. We say of a stone or a piece of wood that it is\r\ncorruptible, but we do not say that it follows that it is also\r\nmortal. But as the body partakes of life, then because life\r\nmay be, and is, separated from it, we consequently name it\r\nmortal, and according to another sense also we speak of it as\r\ncorruptible. The holy apostle therefore, with remarkable\r\ninsight, referring to the general first cause of bodily matter,\r\nof which [matter], whatever be the qualities with which it is\r\nendowed (now indeed carnal, but by and by more refined and\r\npure, which are termed spiritual), the soul makes constant\r\nuse, says, “This corruptible must put on incorruption.” And\r\nin the second place, looking to the special cause of the body,\r\nhe says, “This mortal must put on immortality.” Now,\r\nwhat else will incorruption and immortality be, save the wisdom,\r\n<span class=\"pageno\" id=\"Page_82\">82</span>and the word, and the righteousness of God, which\r\nmould, and clothe, and adorn the soul? And hence it happens\r\nthat it is said, “The corruptible will put on incorruption,\r\nand the mortal immortality.” For although we may now\r\nmake great proficiency, yet as we only know in part, and\r\nprophesy in part, and see through a glass, darkly, those very\r\nthings which we seem to understand, this corruptible does\r\nnot yet put on incorruption, nor is this mortal yet clothed\r\nwith immortality; and as this training of ours in the body is\r\nprotracted doubtless to a longer period, up to the time, viz.,\r\nwhen those very bodies of ours with which we are enveloped\r\nmay, on account of the word of God, and His wisdom and\r\nperfect righteousness, earn incorruptibility and immortality,\r\ntherefore is it said, “This corruptible must put on incorruption,\r\nand this mortal must put on immortality.”</p>","headings":["The Writings of Origen, Vol. 1 of 2","ORIGEN DE PRINCIPIIS.","BOOK II.","CHAPTER III. 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