{"author":null,"canonical_references":[],"database_sha256":"8cfbe7284c6936871d57c02dc6aa63ebbdfd4722422d539dd9f716e46e91112e","date_end":null,"date_start":null,"edition_year":null,"id":"sermonindex-ecf-249","native_reference":{"book_number":530,"chapter_from":15,"chapter_to":15,"system":"MyBible module coordinates (mapping unverified)","verse_from":42,"verse_to":42},"public_import_allowed":false,"record_kind":"verse-keyed-module-record","review_required":["English edition and exact text","author/work attribution","dating","verse mapping and citation kind","reuse and attribution","split author quotations and deduplicate"],"review_status":"unreviewed","source_html":"<p><b>Augustine of Hippo</b>: In due time I yielded to better and more enlightened minds, or rather, to truth itself, as I heard in the words of the apostle the groaning of the saints in their battle against carnal concupiscence. Although the saints are spiritually minded, they are still carnal in the corruptible body which remains a weight upon the soul. They will, however, be spiritual also in body when the body sown animal will rise spiritual. They are still prisoners under the wall of sin, in as much as they are subject to stimulation by desires to which they do not consent. Thus I came to understand this matter as did Hilary, Gregory, Ambrose, and other holy and renowned teachers of the church, who saw that the apostle, by his own words, fought strenuously the same battle against carnal concupiscences he did not wish to have yet in fact did have.<br/><i>— AGAINST JULIAN 70</i></p><p><b>Cosmas Indicopleustes</b>: So also is the resurrection of the dead. It is sown in corruption, it is raised in incorruption; it is sown in dishonour, it is raised in glory; it is sown in weakness, it is raised in power, and so forth. Then again he says: But this I say, brethren, that flesh and blood cannot inherit the Kingdom of God, neither doth corruption inherit incorruption. Having here recourse to arguments from analogies in the natural world, he endeavours to convince of this those conversant with the wisdom of the world, and from the example about grain turns to the resurrection of the dead, saying: Just as corn is sown and is dissolved, so also the bodies of men, when planted as corpses in the earth, are dissolved; and just as the grain sprouts up with large increase, stability and beauty, so also the bodies of men are raised up with great honour and glory and power and beauty unspeakable, being discriminated by the omnipotent wisdom and ineffable might of God, who made and who renovates all things.<br/><i>— The Christian Topography, Book 7</i></p><p><b>Didymus the Blind</b>: Just as the rational soul is not good or bad in itself but is capable of becoming either of these, so our body is neither perishable nor imperishable by nature but acquires these immanent, essential qualities in due course.<br/><i>— PAULINE COMMENTARY FROM THE GREEK CHURCH</i></p><p><b>Irenaeus</b>: In the same manner, therefore, as Christ did rise in the substance of flesh, and pointed out to His disciples the mark of the nails and the opening in His side (now these are the tokens of that flesh which rose from the dead), so \"shall He also,\" it is said, \"raise us up by His own power.\" And again to the Romans he says, \"But if the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies.\" What, then, are mortal bodies? Can they be souls? Nay, for souls are incorporeal when put in comparison with mortal bodies; for God \"breathed into the face of man the breath of life, and man became a living soul.\" Now the breath of life is an incorporeal thing. And certainly they cannot maintain that the very breath of life is mortal. Therefore David says, \"My soul also shall live to Him,\" just as if its substance were immortal. Neither, on the other hand, can they say that the spirit is the mortal body. What therefore is there left to which we may apply the term \"mortal body,\" unless it be the thing that was moulded, that is, the flesh, of which it is also said that God will vivify it? For this it is which dies and is decomposed, but not the soul or the spirit. For to die is to lose vital power, and to become henceforth breathless, inanimate, and devoid of motion, and to melt away into those [component parts] from which also it derived the commencement of [its] substance. But this event happens neither to the soul, for it is the breath of life; nor to the spirit, for the spirit is simple and not composite, so that it cannot be decomposed, and is itself the life of those who receive it. We must therefore conclude that it is in reference to the flesh that death is mentioned; which [flesh], after the soul's departure, becomes breathless and inanimate, and is decomposed gradually into the earth from which it was taken. This, then, is what is mortal. And it is this of which he also says, \"He shall also quicken your mortal bodies.\" And therefore in reference to it he says, in the first [Epistle] to the Corinthians: \"So also is the resurrection of the dead: it is sown in corruption, it rises in incorruption.\" For he declares, \"That which thou sowest cannot be quickened, unless first it die.\"</p><p>But what is that which, like a grain of wheat, is sown in the earth and decays, unless it be the bodies which are laid in the earth, into which seeds are also cast? And for this reason he said, \"It is sown in dishonour, it rises in glory.\" For what is more ignoble than dead flesh? Or, on the other hand, what is more glorious than the same when it arises and partakes of incorruption? \"It is sown in weakness, it is raised in power:\" in its own weakness certainly, because since it is earth it goes to earth; but [it is quickened] by the power of God, who raises it from the dead. \"It is sown an animal body, it rises a spiritual body.\" He has taught, beyond all doubt, that such language was not used by him, either with reference to the soul or to the spirit, but to bodies that have become corpses. For these are animal bodies, that is, [bodies] which partake of life, which when they have lost, they succumb to death; then, rising through the Spirit's instrumentality, they become spiritual bodies, so that by the Spirit they possess a perpetual life.<br/><i>— Against Heresies Book V</i></p><p><b>John Chrysostom</b>: \"So also is the resurrection of the dead.\"</p><p>\"So,\" How? with considerable difference. Then leaving this doctrine as sufficiently proved, he again comes to the proof itself of the resurrection and the manner of it, saying,</p><p>\"It is sown in corruption, it is raised in incorruption.\" And observe his consideration. As in the case of seeds, he used the term proper to bodies, saying, \"it is not quickened, except it die:\" so in the case of bodies, the expression belonging to seeds, saying, \"it is sown in corruption, it is raised in incorruption.\" He said not, \"is produced,\" that thou mightest not think it a work of the earth, but is \"raised.\" And by sowing here, he means not our generation in the womb, but the burial in the earth of our dead bodies, their dissolution, their ashes. Wherefore having said, \"it is sown in corruption, it is raised in incorruption,\" he adds,</p><p>\"It is sown in dishonor.\" For what is more unsightly than a corpse in dissolution? \"It is raised in glory.\"</p><p>\"It is sown in weakness.\" For before thirty days the whole is gone, and the flesh cannot keep itself together nor hold out for one day. \"It is raised in power.\" For there shall nothing prevail against it for all the future.</p><p>Here is why he stood in need of those former analogies, lest many on hearing of these things, that they are \"raised in incorruption and glory and power,\" might suppose that there is no difference among those who rise again. For all indeed rise again, both in power and in incorruption; and in this glory of their incorruption yet are not all in the same state of honor and safety.<br/><i>— Homily on 1 Corinthians 41</i></p><p><b>Methodius of Olympus</b>: Therefore, since the flesh is the boundary between corruption and incorruption, not being either corruption or incorruption, it was vanquished by corruption on account of pleasure, although it was the work and the possession of incorruption. Therefore it became subject to corruption. When, then, it had been overcome by corruption, and was given over to death for chastisement, He did not leave it to be vanquished and given over as an inheritance to corruption; but again conquering death by the resurrection, He restored it to incorruption, that corruption might not inherit incorruption, but incorruption that which is corruptible. And therefore the apostle answers, \"This corruptible must put on incorruption, and this mortal immortality.\" But the corruptible and mortal putting on incorruption and immortality, what else is this, but that which is sown in corruption rising in incorruption? For, \"as we have borne the image of the earthly, we shall also bear the image of the heavenly.\"<br/><i>— Methodius From the Discourse on the Resurrection</i></p><p><b>Tertullian</b>: Indeed, since he proposes as his examples \"wheat grain, or some other grain, to which God giveth a body, such as it hath pleased Him; \" since also he says, that \"to every seed is its own body; \" that, consequently, \"there is one kind of flesh of men, whilst there is another of beasts, and (another) of birds; that there are also celestial bodies and bodies terrestrial; and that there is one glory of the sun, and another glory of the moon, and another glory of the stars\" -does he not therefore intimate that there is to be a resurrection of the flesh or body, which he illustrates by fleshly and corporeal samples? Does he not also guarantee that the resurrection shall be accomplished by that God from whom proceed all the (creatures which have served him for) examples? \"So also,\" says he, \"is the resurrection of the dead.\" How? Just as the grain, which is sown a body, springs up a body.<br/><i>— Against Marcion Book V</i></p><p><b>Tertullian</b>: This sowing of the body he called the dissolving thereof in the ground, \"because it is sown in corruption,\" (but \"is raised) to honour and power.\" Now, just as in the case of the grain, so here: to Him will belong the work in the revival of the body, who ordered the process in the dissolution thereof.<br/><i>— Against Marcion Book V</i></p><p><b>Tertullian</b>: Else let them show that the soul was sown after death; in a word, that it underwent death,-that is, was demolished, dismembered, dissolved in the ground, nothing of which was ever decreed against it by God: let them display to our view its corruptibility and dishonour (as well as) its weakness, that it may also accrue to it to rise again in incorruption, and in glory, and in power. Now in the ease of Lazarus, (which we may take as) the palmary instance of a resurrection, the flesh lay prostrate in weakness, the flesh was almost putrid in the dishonour of its decay, the flesh stank in corruption, and yet it was as flesh that Lazarus rose again-with his soul, no doubt.<br/><i>— On the Resurrection of the Flesh</i></p>","source_html_sha256":"f5c0f3f263dde6eab1da91997d6e7040aa29a25245939cf63bcb69a53d4d85c9","source_module":"ECF","source_row_id":249,"source_url":"https://www.sermonindex.net/commentary/ecf/","text_sha256":"591828cba3dbd0eee48e0eaf909faa783566cf9f81df0b21adc416c74231b635","translator":null,"work":null}