THE RESURRECTION OF THE DEAD

ACCORDING TO ST CYRIL OF JERUSALEM

(Catechism 18, chapters 1-21)

By

Protopresbyter George Dion. Dragas, PhD, DD, DTh

Preamble: The Resurrection of Jesus Christ is the first fruits of our resurrection and of the resurrection of all human beings. The Apostle Paul put it like this: “As all die in Adam, so all shall be made alive in Christ” (I Cor. 15:22). This year’s celebration of the Holy Pascha invites us to consider our resurrection; what we mean when we confess, “We expect the resurrection of the dead and the life of the world to come” (Nicene Creed). I have chosen as our guide on this one of the great fathers of the Church, St. Cyril of Jerusalem (4^th century A.D.), who offered the first written exposition of the Christian faith. His famous Catechetical Lectures to catechumens who were prepared during the Great Lent in order to be baptized at the Paschal vigil include a very interesting exposition of the theme of the resurrection. Catechism 18 is a defense of the doctrine of the universal resurrection of all human beings against the critics and also an exposition of the nature of the resurrected humanity. [The subtitles are new and have been added to facilitate the reading of the text] 

“The hand of the Lord was upon me, and carried me out in the Spirit of the Lord, and set me down in the midst of the valley which was full of bones” (Ezek. 37:1).

Introduction

1. Resurrection and Recompense: The root of all good works is the hope of the Resurrection. The expectation of the recompense nerves the soul to good works. For every laborer is ready to endure the toils, if he sees his reward in prospect; but when human beings do not receive a reward for their labors, their heart soon sinks as well as their body. A soldier who expects a prize is ready for war. No one, however, is ready to die for a king who is indifferent about those who serve under him, and bestows no honors on their toils. Similarly every soul that believes in a Resurrection naturally takes care of itself. Disbelieving it, however, abandons itself to perdition. He who believes that his body shall remain in order to rise again, takes care of it as his clothes, and does not defile it with fornication; but he who disbelieves the Resurrection, gives himself to fornication, and misuses his own body, as though it were not his own. Faith therefore in the Resurrection of the dead, is a great commandment and doctrine of the Holy Catholic Church. It is great and most necessary, though opposed by many, yet surely warranted by the truth. The Greeks contradict it, the Samaritans disbelieve it and the heretics mutilate it.[1] The contradiction is manifold, but the truth is uniform.

2. Wise Greeks and Samaritans object to the Resurrection: Now Greeks and Samaritans together argue against us as follows. The dead man has fallen, is decomposed, and is all turned into worms; and the worms have died also. Such is the decay and destruction which has overtaken the body. How, then, is it to be raised? The shipwrecked have been devoured by fishes, which are themselves devoured. Of them who fight with wild beasts the very bones are ground to powder, and consumed by bears and lions. Vultures and ravens feed on the flesh of the unburied dead, and then fly away over the entire world. Whence, then, is the body to be collected? For of the fowls that have devoured it some may chance to die in India, some in Persia, some in the land of the Goths. Other men again are consumed by fire, and their very ashes scattered by rain or wind; whence is the body to be brought together again?[2]

Part I. St. Cyril’s Response to the Wise Greeks

3. First response based on what is possible: To you, poor little feeble man, India is far from the land of the Goths, and Spain from Persia. To God, however, who holds the whole “earth in the hollow of His hand,”[3] all things are near at hand. Do not then ascribe weakness to God, from a comparison of your feebleness, but rather dwell on His power.[4] Does then the sun, a small work of God, by one glance of his beams give warmth to the whole world? Does the atmosphere, which God has made, encompass all things in the world; and is God, who is the Creator both of the sun, and of the atmosphere, far off from the world? Imagine a mixture of seeds of different plants (for as you are weak concerning the faith, the examples which I allege are weak also), and that these different seeds are contained in your single hand. Is it then to you, who are a human being, a difficult or an easy matter to separate what is in your hand, to collect each seed according to its nature, and restore it to its own kind? Can you then separate the things in your hand, and cannot God separate the things contained in His hand, and restore them to their proper place? Consider what I say, whether it is not impious to deny it?

 4. Second response based on what is just: Moreover, pay attention, I beg, to the very principle of justice, and come to your own case. You have different sorts of servants: and some are good and some bad. You honor therefore the good, and convict the bad. Again if you are a judge, you award praise to the good, and punishment to the transgressors. Is then justice observed by you a mortal being, and with God, the ever changeless King of all, is there no retributive justice?[5] It is not so, because to deny it is impious. In addition to this, think of the following. Many murderers have died in their beds unpunished. Where, then, is the justice of God? Indeed, it often happens that a murderer who is guilty of fifty murders is beheaded once. Where, then, shall he suffer punishment for the forty nine? Unless there is a judgment and retribution after this world, you charge God with injustice. Do not marvel, however, because of the delay of the judgment. No fighter is crowned or disgraced before the contest is over. Also no presiding official of any games ever crowns competitors while they are still striving, but waits until all of them are finished, and then decides how he may dispense the prizes and the crowns (στεφανηφορίαν) between them. Even God acts in this way, so long as the strife in this world lasts, and He succors the just, but partially, but afterwards He fully renders to them their rewards.

5. Second response continued: If, according to your argument, there is no resurrection of the dead, then why do you condemn the robbers of graves? For if the body perishes, and there is no resurrection to be hoped for, why does the violator of the tomb undergo punishment? You see that although you deny it with yours lips, there is yet still within you an indestructible instinct of the resurrection!

6. Third response based on what happens to plants:  Furthermore, does a tree that has been cut down blossom again, and shall man after being cut down blossom no more? Again, if sown and reaped corn remain for the threshing floor, should not a human being that has been reaped from this world also remain for the threshing? Also if shoots of vine or other trees, after being clean cut off and transplanted, come to life and bear fruit, should not human beings for whose sake all these have come into existence rise again after they fall into the earth? Comparing efforts, which is greater, to mould from the beginning a statue which did not exist, or to recast in the same shape that which had fallen? Is God, then, who created us out of nothing, unable to raise again those who exist and are fallen?[6] You do not believe what is written concerning the resurrection, being a clever Greek, and yet you consider these matters from the analogy of nature, and understand them from what is seen to this day. Wheat, it may be, or some other kind of grain is sown; and when the seed has fallen, it dies and rots, and is henceforth useless for food. But that which has become rotten, springs up in abundance. Though it is small when sown, it springs up most beautiful. Wheat, however, was made for us, because wheat and all seeds were created not for themselves, but for our use. Are, then, the things which were made for us quickened when they die, and do we for whom they were made, not rise again after our death?[7]

7. Fourth response based on what happens to things inanimate: During the winter season, as you can see,[8] the trees stand as if they were dead. There are no leaves on the fig-tree. There are the clusters on the vine. All these are like dead in winter, but in the spring they get green. When the spring season is come, there is restored to them a quickening as it were from a state of death. God designed this because He knows your unbelief. He produces a resurrection year by year in these visible things, so that, beholding what happens to things inanimate, you may believe concerning things animate and rational. Moreover, flies and bees are often drowned in water, yet after a while revive; and species of dormancy (e.g. the dormouse), after remaining motionless during the winter, are restored in the summer (all of these offered as examples to your slender thoughts). How could He who grants life ‘supernaturally’ to irrational and despised creatures, not bestow it upon us, for whose sake He made them?

8. Fifth response based what happens to the phoenix: But the Greeks ask for a resurrection of the dead still manifest, and say that, even if these creatures are raised, yet they had not been utterly rotten. They require seeing specifically some creature rise again after complete decay. God knew men's unbelief, and provided for this purpose a bird, called a Phoenix.[9] This bird, as Clement writes, and as many more relate, being the only one of its kind (μονογενὲς ὑπάρχον),[10] arrives in the land of the Egyptians at periods of five hundred years, showing forth the resurrection. This is not done in desert places, lest the occurrence of the mystery should remain unknown, but appearing in a notable city (Heliopolis, according to Herodotus), so that human beings might even handle what would otherwise be disbelieved. This strange bird makes itself a coffin of frankincense and myrrh and other spices,[11] and, entering into this, when its years are fulfilled, it evidently dies and rots away. Then, from the decayed flesh of the dead bird a worm is engendered, and this worm is transformed into a bird when grown large. You can not disbelieve this, because you see the offspring of bees also fashioned out of worms,[12] and from eggs which are quite fluid you have seen wings and bones and sinews of birds issue. Then this phoenix, becoming fledged and fully-grown, like the former one, soars up into the air such as it had died, showing forth to men a most evident resurrection of the dead. The phoenix is indeed a wondrous bird. Yet it is irrational, because he never sings praises to God. It flies abroad through the sky, but it does not know the Only-begotten Son of God. Has a resurrection from the dead, then, been given to this irrational creature which does not know its Maker, and to us who ascribe glory to God and keep His commandments, no resurrection shall be granted?

9. Sixth response based on what happens to human beings: But since the sign of the phoenix is remote and uncommon, and men still disbelieve our resurrection, take again as proof of this soothing that you see every day. Where were we all, speakers and hearers, a hundred or two hundred years ago? Do we know the groundwork of the substance of our bodies? Do you not know how from weak and shapeless and simple (μονοειδῆ) elements we are engendered, and how a living human being is formed out of what is simple and weak? Or how that weak element being made flesh is changed into strong sinews, bright eyes, sensitive nose, hearing ears, a speaking tongue, a beating heart, busy hands, and swift feet and into members of all kinds?[13] Or how that once weak element becomes a shipwright, and a builder, and an architect, and a craftsman of various arts, and a soldier, and a ruler, and a lawgiver, and a king? Cannot God then, who has made us out of imperfect materials, raise us up when we have fallen into decay? Could He who frames a body out of what is vile not resurrect a fallen body again? Could He who fashions that which is not, not raise up that which is and is fallen?

10. Seventh response based on what happens to the moon: Another manifest proof of the resurrection of the dead is witnessed month by month in the sky and its luminaries.[14] The body of the moon vanishes completely, so that no part of it is any more seen, yet it fills again, and is restored to its former state.[15] Indeed a perfect demonstration of this matter is the fact that the moon at certain revolutions of years, though suffering eclipse and becoming manifestly changed into blood, yet recovers its luminous body. God provided this, so that you also, a being that is formed of blood, might not refuse credence to the resurrection of the dead, but might believe concerning yourself also what you see in respect of the moon.

On the logic pertaining to St. Cyril’s responses to the wise Greeks: These therefore are some arguments to be used against the Greeks. The reason for this is that those who do not accept what is written can only be fought with unwritten weapons, i.e. reasoning and demonstrations. Such people do not know not who Moses is, or Isaiah, or the Gospels, or Paul.

Part II. St Cyril’s Response to the Samaritans on the Basis of the OT Law

11. First response based on God being “The God of the living:” We may turn now to the Samaritans, who, receiving only the Law [of Moses],[16] do not accept the Prophets. To them the above quoted text from Ezekiel appears of no force, for, as I said, they admit no Prophets. How then should we also try to persuade the Samaritans? Let us turn to the writings of the Law. Here God says to Moses, “I am the God of Abraham, and of Isaac, and of Jacob.”[17] This must refer to those who have being and existence. For if Abraham has met his end, and so have Isaac and Jacob, then, He is the God of those who have no being. When did a king ever say, I am the king of soldiers who did not exist? When did anyone display wealth which he did not possess? Therefore, Abraham and Isaac and Jacob must exist, so that God may be the God of those who have being; for He did not say, ‘I was their God,’ but “I am.” And that there is a judgment, Abraham shows in saying to the Lord, “He who judges all the earth, shall He not execute judgment”[18]

12. Second response based on examples from the Law on revival of matter: But to this the foolish Samaritans object again, and say that the souls possibly of Abraham and Isaac and Jacob continue, but that their bodies cannot possibly rise again. Was it then possible that the rod of righteous Moses should become a serpent,[19] and is it impossible that the bodies of the righteous should live and rise again? And was that done contrary to nature, and shall they not be restored according to nature? Again, the rod of Aaron, though cut off and dead, budded without the scent of waters,[20] and though under a roof, sprouted forth into blossoms as in the fields; and though set in dry places, yielded in one night the flowers and fruit of plants watered for many years. Did Aaron's rod rise, as it were, from the dead, and shall not Aaron himself be raised? And did God work wonders in wood, to secure to him the high-priesthood, and will He not vouchsafe a resurrection to Aaron himself? A woman also was made salt contrary to nature;[21] and flesh was turned into salt; and shall not flesh be restored to flesh? Was Lot's wife made a pillar of salt, and shall not Abraham's wife be raised again? By what power was Moses' hand changed, which even within one hour became as snow, and was restored again?[22] Certainly by God's command. Was then His command of force then, and has it no force now?

13. Third response based on the creation of humanity and other creatures: Whence in the beginning did man come into being at all, O Samaritans, most senseless of all men? Go to the first book of Holy Scripture, which even you receive: “And God formed man of the dust of the ground.”[23] Is dust transformed into flesh, and shall not flesh be again restored to flesh? You must be asked too, whence did the heavens acquire their being, and whence earth, and the seas? Whence the sun, the moon, and the stars? How things that fly and swim were made from the waters? And how all living things were made from the earth? Were so many myriads brought from nothing into being, and human beings who bear God's image can not be raised up? Truly this way of thinking is full of unbelief, and the unbelievers are to be much condemned. When Abraham addresses the Lord as the Judge of all the earth, how can the learners of the Law disbelieve? When it is written that the human being is from the earth, how can the readers disbelieve it?

Part III: Other Biblical Witnesses to the Resurrection

14. The witness of the books of the Psalms, Job and the Prophets: These questions, therefore, are for them, the unbelievers: but the words of the Prophets are for us who believe. But since some who have also used the Prophets believe not what is written, and allege against us that passage, “The ungodly shall not rise up in judgment,”[24] and, “If man go down to the grave he shall come up no more,”[25] and, “The dead shall not praise Thee, O Lord,”[26] --for of what is well written, they have made ill use--it will be well in a cursory manner, and as far as is now possible, to meet them. For if it is said, that the ungodly shall not rise up in judgment, this shows that they shall rise, not in judgment, but in condemnation; for God needs not long scrutiny, but close on the resurrection of the ungodly follows also their punishment. And if it is said, “The dead shall not praise Thee, O Lord,” this shows, that since in this life only is the appointed time for repentance and pardon, for which they who enjoy it shall praise the Lord, it remains not after death for them who have died in sins to give praise as the receivers of a blessing, but to bewail themselves; for praise belongs to them who give thanks, but to them who are under the scourge, lamentation. Therefore the just then offer praise; but they who have died in sins have no further season for confession.

15. (continued): And respecting that passage, “If a man go down to the grave, he shall come up no more,”[27] observe what follows, for it is written, “He shall come up no more, neither shall he return to his own house.”[28] For since the whole world shall pass away, and every house shall be destroyed, how shall he return to his own house, there being henceforth a new and different earth? But they ought to have heard Job, saying, “For there is hope of a tree; for if it be cut down, it will sprout again, and the tender branch thereof will not cease. For though the root thereof wax old in the earth, and the stock thereof die in the rocky ground; yet from the scent of water it will bud, and bring forth a crop like a new plant. But man is gone when he dies; and when mortal man falls, is he no more”?[29] As it were remonstrating and reproving (for we should read the words as an interrogation). Since a tree, he says, falls and revives shall not man, for whom all trees were made, himself revive? And that you may not suppose that I am forcing the words, read what follows; for after saying by way of question, “When mortal man falls, is he no more?” He says, “For if a man die, he shall live again;” and immediately he adds, “I will wait until I am made again;”[30] and again elsewhere, “Who shall raise up on the earth my skin, which endures these things.”[31] And Isaiah the Prophet says, “The dead men shall rise again, and they that are in the tombs shall awake.”[32] The Prophet Ezekiel is also present and says most plainly, “Behold I will open your graves, and bring you up out of your graves.”[33]  Daniel also says, “Many of them that sleep in the dust of the earth shall arise, some to everlasting life, and some to everlasting shame.”[34]

16. Resurrection cases effected by Christ and Elisha: There are many Scriptures which testify to the Resurrection of the dead; for there are many other sayings on this matter. But now, by way of remembrance only, we will make a passing mention of i) the raising of Lazarus on the fourth day; and just allude, because of the shortness of the time, to ii) the widow's son also who was raised, and merely for the sake of reminding you, let me mention iii) the ruler of the synagogue's daughter, and iv) the rending of the rocks and how there arose many bodies of the saints which slept, their graves having been opened.[35] But especially be it remembered that v) Christ has been raised from the dead. I speak but in passing of Elijah and the widow's son whom he raised; of Elisha also, who raised the dead twice; once in his lifetime, and once after his death. For when alive he wrought the resurrection by means of his own soul; but that not the souls only of the just might be honored, but that it might be believed that in the bodies also of the just there lies a power, the corpse which was cast into the sepulcher of Elisha, when it touched the dead body of the prophet, was quickened;[36] and the dead body of the prophet did the work of the soul, and that which was dead and buried gave life to the dead, and though it gave life, yet continued itself among the dead. Why? Lest, if Elisha should rise again, the work should be ascribed to his soul alone; and to show, that even though the soul is not present, a virtue resides in the body of the saints, because of the righteous soul which has for so many years dwelt in it, and used it as its minister.[37] And let us not foolishly disbelieve, as though this thing had not happened: for if handkerchiefs and aprons, which are from without, touching the bodies of the diseased, raised up the sick,[38] how much more should the very body of the Prophet raise the dead?

17. The witness of the Apostles to the resurrection: And with respect to these instances we might say much, rehearsing in detail the marvelous circumstances of each event; but as you have been already wearied both by the extended fast of the Great Friday,[39] and by the vigil,[40] let what has been cursorily spoken concerning them suffice for a while. These words have been as it were sown thinly, so that you may increase them in bearing fruit, receiving the seed like richest ground. But be it remembered, that the Apostles also raised the dead; Peter raised Tabitha in Joppa, and Paul raised Eutychus in Troy; and thus did all the other Apostles, even though the wonders wrought by each have not all been written. Further, remember all the sayings in the first Epistle to the Corinthians, which Paul wrote against them who said, “How are the dead raised, and with what manner of body do they come?[41] And how he says, “For if the dead rise not, then is not Christ raised;”[42] and how he called them “fools,” who believed not; and remember the whole of his teaching there concerning the resurrection of the dead, and how he wrote to the Thessalonians, “But we would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as the rest which have no hope,”[43] and all that follows: but chiefly that, “And the dead in Christ shall rise first.”[44]

18. The teaching of the Apostle Paul concerning the resurrection body: But especially mark this, how very pointedly indicating with his finger Paul says, “For this corruptible must put on incorruption, and this mortal must put on immortality.”[45] For this body shall be raised not remaining weak as now; but raised the very same body, though by putting on incorruption it shall be fashioned anew (μεταποιεῖται), as iron blending with fire becomes fire, or rather as He knows how, the Lord who raises us. This body therefore shall be raised, but it shall abide not such as it now is, but an eternal body; no longer needing for its life such nourishment as now, nor stairs for its ascent, for it shall be made “spiritual,”[46] a marvelous thing, such as we cannot worthily speak of. Then, it is said, “shall the righteous shine forth as the sun, and the moon, and as the brightness of the firmament.”[47] And God, fore-knowing men's unbelief, has given to little worms in the summer to dart beams of light from their body (glow-worms, πυγολαμπίδες), that from what is seen, that which is looked for might be believed; for He who gives in part is able to give the whole also, and He who made the worm radiant with light, will much more illuminate a righteous man.

19. The resurrection bodies will be all immortal but differentiated: We shall be raised therefore, all with our bodies eternal, but not all with bodies alike: for if a man is righteous, he will receive a heavenly body, that he may be able worthily to hold converse with Angels; but if a man is a sinner, he shall receive an eternal body, fitted to endure the penalties of sins, that he may burn eternally in fire, nor ever be consumed.[48] And righteously will God assign this portion to either company; for we do nothing without the body. We blaspheme with the mouth, and with the mouth we pray. With the body we commit fornication, and with the body we keep chastity. With the hand we rob, and by the hand we bestow alms; and the rest in like manner. Since then the body has been our minister in all things, it shall also share with us in the future the fruits of the past.

20. The repercussions of the present actions of the body for the risen body: Therefore, brethren, let us be careful of our bodies, nor misuse them as though not our own. Let us not say like the heretics, that this vesture of the body belongs not to us, but let us be careful of it as our own; for we must give account to the Lord of all things done through the body.[49] Do not say no one sees me;[50] think not, that there is no witness of the deed. Human witness oftentimes there is not; but He who fashioned us, an unerring witness,[51] abides faithful in heaven,[52] and beholds what you do. And the stains of sin also remain in the body; for as when a wound has gone deep into the body, even if there has been a healing, the scar remains, so sin wounds soul and body, and the marks of its scars remain in all;[53] and they are removed only from those who receive the washing of Baptism. The past wounds therefore of soul and body God heals by Baptism; against future ones let us one and all jointly guard ourselves, that we may keep this vestment of the body pure, and may not for practicing fornication and sensual indulgence or any other sin for a short season, lose the salvation of heaven, but may inherit the eternal kingdom of God; of which may God, of His own grace, deem all of you worthy.

21. Epilogue: Thus much in proof of the Resurrection of the dead; and now, let me again recite to you the profession of the faith, and do you with all diligence pronounce it while I speak,[54] and remember it.

---

[1] The Greeks here are presumably the Greek philosophers. See Acts 17:32, 26:24, I Cor. 15:12, II Tim. 2:18; also the writings of the Greek Apologists who discuss this issue, i.e. Justin, Tatian, Athenagoras, Theophilos, etc. For the Samaritans who accepted only the Law of Moses (the Pentateuch) see Epiphanios’ Against the Heresies 4:2, and John Damascene’s On Heresies 13. The heretics mentioned here are the Gnostics, i.e. Basileides, Marcion, Apelles, the Manichaeans, the Carpocratians, etc.  

[2] See, for example, Athenagoras’ On the Resurrection chs. 2 and 4-8, Tatian’s To the Greeks, ch. 6, and Tertullian’s On the Resurrection of the Flesh ch. 63.

[3] See Is. 40:12.

[4] For the argument concerning God’s power see also, Athanagoras’ On the Resurrection ch. 9, Justin’s On the Resurrection ch, 5, Theophilos’ To Autolycus ch. 13 and Irenaeos’ 5:3.2.

[5] The argument from God’s Justice also appears in Athenagoras’ On the Resurrection chs. 10 and 20-23, and Justin’ On the Resurrection ch. 8.

[6] Athenagoras, in his On the Resurrection ch. 3, says this: “If, when they did not exist, He made at their first formation the bodies of men, and their original elements, He will raise them again with equal ease, in whatever manner this may take place, when they are dissolved.” Cf. Lactantius’ Divine Institutes 8:23 and Apostolic Constitutions 5:7.

[7] An eloquent statement of the argument of the Resurrection from the analogies of nature occurs in Tertullian’s On the Resurrection of the Flesh ch. 12. That it is not unknown to St. Cyril, seems probable from the concluding sentence: And surely if all things rise again for man, for whom they have been provided –but not for man unless for his flesh also– how can the flesh itself perish utterly, for the sake and service of which nothing is allowed to perish?” Tertullian himself was probably indebted, as Bishop Lightfoot suggests, to Clement of Rome’s Epistle to the Corinthians ch. 24. See also Lactantius’ Divine Institutes 8:4.

[8] Cf. Catechism 4, ch. 30. These passages show that these lectures were delivered in the year when the Pascha fell early, as was the case in 348 A.D.

[9] The story of the phoenix is told by the Greek historian Herodotus (History II, 73): “They have also another sacred bird called the phoenix, which I myself have never seen, except in pictures. Indeed it is a great rarity even in Egypt, only coming there (according to the accounts of the people of Heliopolis) once in five hundred years when the old phoenix dies… They tell a story of what this bird does, which does not seem to me to be credible; that he comes all the way from Arabia and brings the parent bird, all plastered over with myrrh, to the temple of the Sun, and there buries the body.” For other accounts see: Suicer’s Thesaurus Φοῖνιξ, Clement of Rome’s Epistle to the Corinthians ch. 25, Ovid’s Metamorphoses xv 392, Claudian’s poem Phoenix, Pseudo-Lactantius’ poem phoenix, and Tertullian’s On the Resurrection of the Flesh, ch. 13.

[10] See Clement of Rome, op. cit., Origen’s Contra Celsum ch.4:98, Apostolic Constitutions ch. 5:7, Pseudo-Lactantius’ 5:30.

[11] See Ovid’s Metamorphoses ch. 15: 405,

[12] See Aristotle’s De Generatione Animalium 3, 10. 1. 27.

[13] See Lactantius’ On the Resurrection ch. 17.

[14] See Clement of Rome’s Epistle to the Corinthians ch. 24: “Day and night show to us the resurrection.”

[15] See Testullian’s On the resurrection of the flesh ch. 12.

[16]  That the Samaritans accepted only the Law of Moses, i.e. the Pentateuch is known to all the church authors. See Origen’s Commentary on John tom. 14, Theophylaktos’ Commentary on Matthew ch. 10, Leontios’ On Heresies 9, and John Chrysostom’s Homily 31 on John.

[17] Ex. 3:6. See also Matth. 22:32, “He is not the God of the dead, but of the living.”

[18] Gen. 18:25.

[19] Ex. 4:3.

[20] Num. 17:23 and Job 14:9.

[21] Gen. 16:26.

[22] Ex. 4:5-7.

[23] Gen. 2:7.

[24] Ps. 1:5.

[25] Job 7:9.

[26] Ps. 13:25.

[27] Job 7:9.

[28] Job 7:10.

[29] Job 14:7-10.

[30] Job 14:14.

[31] Job 19:26.

[32] Is. 26:19.

[33] Ez. 37:12.

[34] Dan. 12:2.

[35] Mat. 27:51-52.

[36] 4 Kings 13:21.

[37] This verse is indicative of the early church’s views on the relics of saints. There are similar statements in St. Basil, St. John Chrysostom, St. Ambrose and St. Augustine.

[38] See Acts 19:12 which reports that Paul’s handkerchiefs or aprons had been used to heal and to cast our evil spirits.

[39] This refers to the strict fast of Holy Week. See Irenaeus’ testimony recorded in Eusebius’ Ecclesiastical History 5:24 and Apostolic Constitutions ch. 5:18. The early Christians observed three types of fasting, on Wednesdays and Fridays, during the Great Lent and what they called

[40] This is the fast of the Great Sabbath (Saturday) before the Pascha. See Apostolic Constitutions ch. 15:19.

[41] I Cor. 15:35.

[42] I Cor. 15:16.

[43] I Thess. 6:13.

[44] I Thess. 4:16.

[45] I Cor. 15:53.

[46] I Cor. 15:44.

[47] Mat. 13:43 and Daniel 12:3.

[48] See also Catechism 4, ch. 31.

[49] II Cor. 5:10.

[50] II Wisdom of Sirach, 23:18.

[51] Ps. 88:38.

[52] Ps. 89:37.

[53] On this point see also: The Shepherd of Hermas, book III, Parable 8, ch. 11, Eusebius’ Evangelical Preparation book 7, ch. 6, Ephrem the Syrian’s On the Future Judgment, Basil the Great’s Interpretation of Psalm 7, and Gregory the Theologian’s Oration 40 On Holy Baptism.

[54] See also Catechism 5, ch. 12.

Η ΑΝΑΣΤΑΣΗ ΤΩΝ ΝΕΚΡΩΝ

ΚΑΤΑ ΤΟΝ ΑΓΙΟ ΚΥΡΙΛΛΟ ΙΕΡΟΣΟΛΥΜΩΝ

(Κατήχηση 18, κεφ. 1-22)

υπό

Πρωτοπρεσβυτέρου ΓΕΩΡΓΙΟΥ ΔΙΟΝ. ΔΡΑΓΑ, δθ, δφ, δθ.

Προλεγόμενα: Η Ανάσταση του Χριστού είναι η απαρχή της δικής μας ανάστασης και της ανάστασης όλων των ανθρώπων. Ο Απόστολος Παύλος το διατύπωσε ως εξής: «Όπως όλοι πεθαίνουν λόγω του Αδάμ, έτσι και όλοι θα ζωοποιηθούν λόγω του Χριστού.»[1] Ο φετινός εορτασμός του Πάσχα του Κυρίου μας προσκαλεί να αναλογισθούμε την δική μας ανάσταση. Τι εννοούμε όταν ομολογούμε «Προσδοκώ ανάστασιν νεκρών και ζωήν του μέλλοντος αιώνος» (Το Πιστεύω). Διάλεξα σαν οδηγό μας στο θέμα αυτό έναν από τους μεγάλους Πατέρες της Εκκλησίας, τον άγιο Κύριλλο Ιεροσολύμων (4ου αιώνα μ. Χ.), που παρέδωσε την πρώτη γραπτή εξήγηση της Χριστιανικής πίστης. Οι περίφημες Κατηχήσεις του στους κατηχούμενους προσήλυτους που προετοιμάζονταν κατά την διάρκεια της Μεγάλης Σαρακοστής για να λάβουν το ιερό Βάπτισμα το βράδυ της Αναστάσεως περιλαμβάνουν μια πολύ ενδιαφέρουσα ανάπτυξη της αναστημένης ανθρώπινης φύσης. Το παρόν κείμενο αντιπροσωπεύει μια παράφραση του αρχαίου κειμένου του αγίου Κυρίλλου στην οποία έχω προσθέσει υπότιτλους προκειμένου να γίνει καλλίτερα κατανοητό το περιεχόμενό του.

«Το χέρι του Κυρίου με άγγιξε, και το Πνεύμα του Κυρίου με οδήγησε σε μια πεδιάδα που ήταν γεμάτη κόκαλα!» (Ιεζεκιήλ 37:1).

Εισαγωγή

1. Ανάσταση και Ανταπόδοση: Η ρίζα όλων των αγαθών πράξεων είναι η ελπίδα της Ανάστασης. Η προσδοκία της ανταπόδοσης δυναμώνει τα νεύρα της ψυχής για να κάνει τα καλά έργα. Κάθε εργαζόμενος είναι προετοιμασμένος να υπομείνει τους κόπους που απαιτούνται προκειμένου να λάβει τον μισθό που αναλογεί σ’ αυτούς. Όσοι όμως κοπιάζουν χωρίς ανταμοιβή καταρρέουν μαζί με το σώμα τους και στην ψυχή τους. Ο στρατιώτης που προσδοκάει να λάβει έπαθλα είναι έτοιμος για τους πολέμους. Κανένας όμως που επιστρατεύεται για έναν βασιλιά που δεν διαθέτει την κρίση να ανταποδώσει τα βραβεία που αναλογούν στους κόπους του δεν είναι έτοιμος να πεθάνει γι’ αυτόν. Κατά τον ανάλογο τρόπο και κάθε ψυχή που πιστεύει στην ανάσταση φροντίζει λογικά για τον εαυτό της. Αν όμως δεν πιστεύει  στην ανάσταση τότε παραδίνεται στην απώλεια. Όποιος πιστεύει ότι το σώμα του παραμένει γιατί πρόκειται να αναστηθεί, το φροντίζει σαν την στολή του και δεν το λερώνει με πράξεις μοιχείας. Αντίθετα, όποιος απιστεί στην ανάσταση παραδίνεται σε πράξεις μοιχείας, γιατί θεωρεί το ίδιο το σώμα του σαν κάτι ξένο. Συνεπώς, είναι πάρα πολύ σπουδαία η πίστη στην ανάσταση των νεκρών που μας παραγγέλνει και μας διδάσκει η αγία και καθολική Εκκλησίας μας. Είναι το πιο μεγάλο και  αναγκαιότατο ζήτημα, που αμφισβητείται από τους πολλούς, αλλά πιστοποιείται από την αλήθεια. Οι Έλληνες σοφοί το αμφισβητούν.[2] Οι Σαμαρείτες δεν το πιστεύουν. Ενώ οι αιρετικοί το διασύρουν. Η αντίρρηση που προβάλλεται είναι πολλών ειδών. Η αλήθεια όμως είναι μοναδική στο είδος της.

2. Γιατί αρνούνται την ανάσταση οι Έλληνες σοφοί και οι Σαμαρείτες: Ιδού τι λένε οι Έλληνες σοφοί και οι Σαμαρείτες. Πέφτει χάμω ο άνθρωπος που πεθαίνει και σαπίζει. Γίνεται ολοκληρωτικά τροφή στα σκουλήκια, και έπειτα πεθαίνουν και αυτά. Τέτοια αποσύνθεση και τέτοιος χαμός συμβαίνει στο σώμα. Πώς λοιπόν μπορεί να αναστηθεί; Όσοι ναυαγούν τους καταβροχθίζουν τα ψάρια, αλλά έπειτα και αυτά καταβροχθίζονται. Όσοι πάλεψαν με θηρία τους κατάφαγαν οι αρκούδες και τα λιοντάρια ακόμη και τα κόκαλά τους που τα κομματιάσανε. Εκείνοι πάλι που έπεσαν νεκροί στη γη έφαγαν τις σάρκες τους οι γύπες και οι κόρακες που πέταξαν έπειτα σε ολόκληρο τον κόσμο. Από πού λοιπόν θα συσταθεί ξανά το σώμα;  Διότι είναι φυσικό μερικά από τα όρνεα που το έφαγαν να πεθάνουν στις Ινδίες, και άλλα στη Γοτθική. Ενδέχεται επίσης άλλα σώματα να καούν ολοσχερώς και η στάχτη τους να διασκορπιστεί από την βροχή η τον άνεμο. Από πού θα συναχθεί ένα τέτοιο σώμα;[3]

1) Απαντήσεις του αγ. Κυρίλλου στους Έλληνες φιλο-σοφούς που δεν δεχονται την ανασταση των νεκρων

3. Πρώτη απάντηση με βάση το τι είναι δυνατόν: Για σένα τον άνθρωπο που είσαι πάρα πολύ μικρός και ασθενικός οι Ινδίες είναι πολύ μακριά από την Γοτθική όπως και η Ισπανία από την Περσία. Για Εκείνον όμως που «κρατάει την γη στην παλάμη του»[4] όλα είναι πλησίον. Μην αποδίδεις λοιπόν αδυναμία στον Θεό εξ αιτίας της δικής σου ασθένειας, αλλά δώσε περισσότερη προσοχή στην δύναμη Εκείνου.[5] Έπειτα ο ήλιος, αν και είναι ένα μικρό έργο του Θεού, με μια προβολή των ακτίνων του θερμαίνει ολόκληρο τον κόσμο. Επίσης ο αέρας τον οποίο δημιούργησε ο Θεός, περιέχει όλα όσα περιλαμβάνει ο κόσμος. Πως λοιπόν, ο Θεός που έπλασε και τον ήλιο και τον αέρα μπορεί να απέχει πολύ από τον κόσμο; Φαντάσου, παρακαλώ, ότι έχουν αναμιχθεί διάφοροι σπόροι δημιουργημάτων (και φέρνω αυτά τα παραδείγματα εξ αιτίας της ασθένειάς σου), και ότι όλοι αυτοί οι σπόροι των δημιουργημάτων περιέχονται μέσα στην παλάμη σου. Είναι άραγε κάτι μεγάλο ή κάτι εύκολο για σένα που είσαι άνθρωπος να διακρίνεις στην παλάμη σου και να ξεχωρίσεις κάθε ένα από τα δημιουργήματα αυτά με βάση την φύση του και να τα αποκαταστήσεις στο είδος τους; Έπειτα, αν εσύ μπορείς να διακρίνεις αυτά που περιέχονται στην παλάμη σου, άραγε ο Θεός δεν μπορεί να διακρίνει και να αποκαταστήσει εκείνα που έχει στην δική Του παλάμη; Αναλογίσου αυτό που λέω, αν βέβαια η άρνησή σου δεν είναι ασεβής.

4. Δεύτερη απάντηση με βάση το τι είναι δίκαιο:  Πρόσεξε, παρακαλώ, και στην λογική που διέπει την δικαιοσύνη και σύνελθε. Έχεις διάφορους υπηρέτες, από τους οποίους μερικοί είναι καλοί και μερικοί κακοί, και φυσικά τιμάς τους καλούς και επιπλήττεις τους φαύλους. Αν πάλι είσαι δικαστής, τότε επαινείς τους αγαθούς και τιμωρείς τους παράνομους. Κοντά σε σένα λοιπόν που είσαι άνθρωπος θνητός διατηρείται η δικαιοσύνη, κοντά όμως στον Θεός που είναι βασιλιάς του σύμπαντος χωρίς διάδοχο δεν υπάρχει δυνατότητα να αποδοθεί το δίκαιο;[6] Η άρνηση στην περίπτωση αυτή είναι ασέβεια, γι’ αυτό πρόσεξε σ’ αυτό που θα σου πω.  Υπάρχουν πολλοί φονιάδες πού πέθαναν στο κρεβάτι τους ατιμώρητοι. Πού λοιπόν είναι η δικαιοσύνη του Θεού; Σε πολλές περιπτώσεις κάποιος φονιάς που έκανε πενήντα τόσους φόνους τιμωρήθηκε με έναν αποκεφαλισμό. Πως λοιπόν θα του αποδοθεί η τιμωρία για τους σαράντα εννιά; Αν δεν υπάρξει κρίση και ανταπόδοση μετά τον κόσμο αυτό, τότε κατηγορείς τον Θεό για αδικία. Μην απορείς λοιπόν για την μετάθεση της κρίσης. Όποιος αγωνίζεται ή στεφανώνεται ή ντροπιάζεται μετά το πέρας του αγώνα. Ποτέ όμως δεν στεφανώνει ο αγωνοθέτης αυτούς που συνεχίζουν να αγωνίζονται. Περιμένει να τελειώσουν όλοι οι αγωνιστές για να τους ξεχωρίσει ύστερα, και να αποδώσει στους νικητές τα βραβεία και τα στεφάνια. Έτσι ακριβώς κάνει και ο Θεός. Εφόσον διαρκεί ο αγώνας σε τούτον τον κόσμο βοηθάει ο Θεός τους δίκαιους εν μέρει, ύστερα όμως θα τους ανταποδώσει την ανταμοιβή τους ολοκληρωτικά.

5. (συνέχεια): Αν λοιπόν δεν υπάρχει ανάσταση των νεκρών, όπως λες, γιατί καταδικάζεις τους τυμβωρύχους (τους κλέφτες των τάφων); Εάν χάθηκε το σώμα και δεν υπάρχει ελπίδα για ανάσταση, γιατί να υποστεί τιμωρία ο τυμβωρύχος;  Βλέπεις λοιπόν ότι και αν ακόμη αρνηθείς με τα χείλη σου παραμένει μέσα σου ακατάλυτη η συνείδηση της ανάστασης!

6. Τρίτη απάντηση με βάση το τι συμβαίνει στον φυτικό κόσμο: Ακόμη, ένα δέντρο που κόβεται, ύστερα ανθίζει και πάλι. Γιατί να μην συμβαίνει και στον άνθρωπο που κόβεται με τον θάνατο να αναθάλλει; Επίσης, τα σπαρτά που θερίζονται παραμένουν στο αλώνι. Γιατί και ο άνθρωπος που θερίστηκε από τον κόσμο αυτό να μην παραμένει στο αλώνι; Αλλά και τα κλήματα του αμπελώνα και των άλλων δέντρων όταν αποκόπτονται ολοκληρωτικά και μεταφυτεύονται ζωοποιούνται και καρποφορούν. Γιατί και ο άνθρωπος, για τον οποίον υπάρχουν όλα αυτά, που πέφτει στην γη, να μην ανασταίνεται; Αν συγκρίνουμε τους κόπους ποιος είναι ο μεγαλύτερος; Να κατασκευάσεις ένα ανδριάντα που δεν υπάρχει από την αρχή, η να ξαναπλάσεις πάλι στο ίδιο σχήμα εκείνον πού έπεσε; Άραγε ο Θεός που μας έπλασε αρχικά από την ανυπαρξία για να υπάρχουμε, δεν έχει την δυνατότητα να μας σηκώσει όταν πέσουμε;[7] Απιστείς λοιπόν σε όσα είναι γραμμένα για την ανάσταση επειδή παραμένεις έλληνας ειδωλολάτρης. Δες όμως τα πράγματα από την φύση τους, και κατάλαβε αυτά που φαίνονται μέχρι σήμερα. Τυχαίνει να σπαρθεί  το σιτάρι η κάποιο άλλο είδος από τα σπέρματα, και ο σπόρος που πέφτει στη γη πεθαίνει και διαλύεται, και γίνεται άχρηστος για βρώση. Έπειτα όμως ο διαλυμένος αυτός σπόρος βγάζει βλαστάρι. Αν και ήταν μικρός όταν έπεσε τώρα ξαναβγήκε ακόμη καλύτερος. Το σιτάρι όμως έγινε για μας τους ανθρώπους. Όλα, και το σιτάρι και τα σπέρματα έγιναν για να χρησιμοποιηθούν από εμάς, και όχι από τα ίδια. Αφού λοιπόν επανέρχονται στη ζωή αυτά έγινα για μας και πέθαναν, γιατί εμείς για τους οποίου έγιναν αυτά να μην ανασταινόμαστε μετά την νέκρωσή μας;[8]

7. Τέταρτη απάντηση με βάση το τι συμβαίνει στα άψυχα όντα: Είναι χειμώνας, όπως βλέπεις,[9] και τα δέντρα στέκονται τώρα σαν να είναι νεκρά. Που είναι τα φύλλα της συκιάς; Πού είναι τα σταφύλια του αμπελώνα; Τον χειμώνα όλα τους είναι νεκρά, ενώ την άνοιξη βλασταίνουν και πάλι. Όταν πλησιάσει ο καιρός τότε ξαναζωντανεύουν σαν να βγαίνουν από τον θάνατο. Επειδή διέγνωσε ο Θεός την απιστία σου, γι’ αυτό και εργάστηκε με αυτά που φαίνονται την ετήσια ανάσταση, ώστε βλέποντάς τα μέσα στα άψυχα να πιστέψεις και στα λογικά και έμψυχα. Έπειτα, και οι μύγες και οι μέλισσες συμβαίνει πολλές φορές να πέσουν στα ύδατα και να πνιγούν, ύστερα όμως από λίγη ώρα ανασταίνονται. Αλλά και τα διάφορα είδη των τρωκτικών παραμένουν ακίνητα τον χειμώνα. Το καλοκαίρι όμως ανασταίνονται. Σου αναφέρω αυτά τα παραπλήσια παραδείγματα επειδή αυτά που σκέπτεσαι είναι ευτελή. Και το ερώτημα μου είναι: Γιατί δεν μπορεί Εκείνος που παρέχει την ζωή στα άλογα και εξουθενωμένα όντα με τρόπο που υπερβαίνει την φύση τους να χαρίζει τα ίδια και σε μας τους ανθρώπους για τους οποίους έπλασε όλα τα προηγούμενα;

8. Πέμπτη απάντηση με βάση το τι συμβαίνει στον Φοίνικα: Όμως, οι Έλληνες σοφοί ζητούν πιο τρανές αποδείξεις για την ανάσταση των νεκρών. Λένε ότι όλα αυτά που αναφέραμε, αν και ανασταίνονται, δεν διαλύθηκαν εντελώς. Ζητ&#