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RESURRECTION OF THE DEA D. 449would sare Worso than these do, inasmuch as they heep in subjection thela passions, and concern themselves about pie , and righteousness, and the other virtuos: and a liso astor thomanner of brutes mould be the best, virtuo Mould be absurd, tho threat of judgment a matter for broad lau ter, indulgenee in every hind of pleasure the hi est good, and the common resolve os ali these and their ono law would bo that maxim, so dear to the intemperate and lewd, μ Let us eatand Minh, for t morrow we die.' For the termination offuch a lite is not even pleasure, M some suppose, but ulter insensibili . But is the Maher of men inhes any concernabout His οὐ moas, and the distinction is any hero to befound Mimeon those Who havo lived weli and ill, it must beeither in the present lise, While men are stili living Who have conducted themselves virtuousty or Victously, or aster death, When men are in a state os separation and dissolution. But according to neither os these suppositions can me find a justjudgment tining place; sor neither do the good in the presentilio obtain the reWards of virtuo, nor yet do the bad receive the wages of vice. I pras over the faci, that so long as thenature We at present possess is preserved, the mortat natureis not able to bear a punishment commensurate mitti the more numerous or more serious faulis. For the robber, or Tuler,
or tyrant, Who has unjustly put to death myriads on myriads, could not by one death mahe restitution for these deeds; and the man who holds no true opinion concerning God, but lives in ali outrage and blasphemy, despises divine things, brealis the laWs, commits outrage against bos and Women althe, ragescities unjustly, burns houses With their inhabitanis, and devastates a count , and at the fame time destros inhabitanis oscities and peoples, and even an entire nation hoW in a mortalbody could lis endure a penalty adequale to these crimes, since death prevenis the deserved punishment, and the mortalnaturo does not sussice for any singis one of his deods Itis proved, theresore, that neither in the present ilia is there a judgment according to men's deseris, nor aster death.
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CHAP. XXI.-Continuation of the argument.
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tracted in some very Violent manner, and somelimes concurring
oWn nature it laeti no appetite, no motion, no impulse, suchas licentiousness, Violence, covetousness, injustice, and theunjust acta arising out of thesel For ii the majori of sucheriis come hom men's not having the mastery os the passio Which solicit them, and they are solicited by the needinessand want of tho body, and tho care and attention requiredis it sor these are the motives for every acquisition of pr periri and especialty for tho using of it, and moreover sormarriam and ali the actions os lite, in mhich things, and inconnection With which, is seen What is faulty and what is not
participation in actions with a view to things whicli it Wanis; and that the appetites and pleraures, and moreover the fears and sorroWs, in Which Whatever exceeds the proper bounds is
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RESURRECTION OF THE DEA D. 453
of othera, since the use of those things whicli are accordingio nature, or the abstinenco from them, is considered in
reserence to those who are so constitu ted as to use them, Whereas the foui neither Manis anything, nor is so constitutedas is use any things or any single thing, and thereiore Whatis called the independent actiou of the paris cannot be found in the fout so constituted CHAP. XXIII.- Continuation of the argument But the most irrationat thing os ali is this: to impose properly sanctioned laWs on men, and then to assign to theirsouis Hono the recompense of their lawful or unlawsul desds. For is he who receives the laws Mould also justly receive the recompense of the transgression os the laws, and is it Was man that received the laws, and not the foui by itself,
man must also bear the recompense for the sins committed,
and not the foui by itself, since God has not enjoined onsouis to abstain from things Which have no relation to them,such as adultery, murder, thest, rapine, di8honour to parenis, and every destre in generat that tenti to the injury and lossos our neighboura. For neither the command, Honour thyiaster aud thy mother,' is adapted to fouis alone, since suchnames are not applicabie to them, for soliis do not producosovis, so as to appropriate the appellation os fallier or mollier, but men produce men ; nor could the command, Thou shalinoi commit adultery,' ever be properly addressed to fouis, oreven thought of in such a connection, since the disserisce of malo and female does not exist in them, nor any aptitude forfexuat interco se, nor appetite for it; and where there is no appetite, stero can be no intercourse; and where there isno intercourae at ali, there can be no legitimate intercourae,namely marriage; and where there is no laWful intercourse,notther can there M unia sui destre os, or intercourse With, unother man's MD, namely adultery. again, is the
prohibition os inest, or of the destre Oi having more, applicabie to fouis, sor they do not need those things, through the
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454 ATHENAGORAS ON THEan animal, or something else adapted for Dod, or shester, oruse; for to an immortat nature evorything Whicli is destred by the needy as useful is useless. But let the fuller discussion os these matters bo test to thoso who wish to investigatoeach potnt more exactiy, or in contend more earnestly Withopponents. But, since What has just been said, and that which concurs with this to Marantee the resurrection, sussicessor us, it Would not bs se onable to d-ll any longer uponthem ; for We have not mado it our aim to omit nothing that might bo said, but to potnt out in a summary manner tothoso who have assembled What ought to bo thought concerning the resurrection, and to adapt to the capaci of thoso present the argumenta bearing on this question. CHAP. XXIV.-Argument for the resurreetion fom the ohief
e potnis proposed for consideration having been to somo extent investigated, it remians to examine the argument Domitio end or fines cause, Whicli indeed has atready emerged in What has been said, and only requires just so much attentionand further discussion as may enable us to moid the appea ance of learing unmentioned any of the matters briefly r
ferred to by us, and thus indirectly damaging the subjeci ortho division of topica mado at tho ouiset. For the sine of those present, therelare, and of othere Who may pay attention to this
whicli are constituted by nature, and of thoso whicli aremade by ari, must have an end peculiar to iraelf, as indeodis taught us by the common sense of ali men, and testissed by the things that pass before our Ves. For do me not Aeethat hvsbandmen have ono end, and physicians another; and again, ins things Which spring out of the earin another, and the animais nourished upon it, and producta according to a certain natural series, another Ιf this is evident, and naturaland artificiat poWers, and the actions arising hom these, mustis ali means bo accompanted by an end in accordanco missi nature, it is absolutely necessary that the end of men, since itis that os a peculiar nature, should bo separated from com-
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RESURRECTIOM OF THE DEAD. 455 munity with tho rest; sor it is not lawful to suppose the sameend for Mings destitute os rationat jud ent, and of those whoso actions are regulared by the innate laW and Nason, and who livo an intelligent life and observe justice. Free-dom irom pain, thereiore, cannot be the proper end sor tholaiter, for this they Would have in common Mith beingsutterly devoid of sensibility : nor can it consist in the enjo ment os things which nourish or delight the body, or in anabundance of pleas es; elso a liso like that of tho brutos must hold the fini place, Whilo that regulated by viriue is
without a final cause. For such an end as this, I suppose, longa to beasis and catile, not to men possessed os an immortal fovi and rationat judgment.
CHAP. XXV.-Argument continued and coneluded.
Nor again is it the happiness of sout separated hom bodyrsor me are not inquiring about the liso or final causo os eister of the paris of whicli man consisis, but of the being Who is composed os both; for such is every man who has a stiare in this present existence, and there must be some appropriate end proposed sor this liso. But is it is the ond of both paristogether, and this can be discovered netther While they arestili living in the present state os existenco through thenumerouS eauses atready mentioned, nor Fet When the fouiis in a state os separation, hecause the man cannot be said tooxist whon tho body is dissolved, and indoed entirely scat- tered abroad, even though tho foui continuo by itself-it is absolutely necessary that the end of man's boing should appear in some reconstitution of the two together, and of the samo living being. And as this tollows of necessit' there must is ali means bo a resurrection of the bodios whicli aredead, or even entireb dissolved, and the samo men must besormed ane , since the law of nature ordians the end notabsolutely, nor as the end of any men Whatsoever, but of the Same men Who passed through the prerious liso; but it is impossibie for the samo men to be reconstituted unless thesamo bodi's are restored to tho fame fouis. But that thesame fout should obtain the fame body is impossibie in any
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456 ATHENAGORAS ON THE RESURRECTIOMother Way, and possibis only by the resurrection; for is thistahes place, an end befitting the nature of men follows also. Αnd ws shali mahe no mistaho in saying, that the final cause of an intelligent lite and rationat judgment, is to be occupied interruptedly With those objecis to Whicli the naturalmason is chiev and primarily adapted, and to delight --ce ingly in the contemplation of Him .ho is, and of His decrees, notWithstanding that the majori of men, becausethey are affected ino passionalely and too violently bythings belο pras through life Without attaining this objeci. For the largo number of those Who fail of tho end that
bolongs to them does not mahe void the common lot, sincetho examination relates to individuals, and tho reward orpunishment of lives ill or Weli spent is proportioned in thomerit os each.
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Adrian, emper , his opistis in binalios ino Christiana, M. Adventa os Christ, 126, 153, 236-238. 2 chylua in tho uni of God, 330. Analogi , hsathen, to Christya doc
Anaximander and Anaximen , 289.
Angeia, hoW they transgremed, 75, 197, 405. - theis ossice, 406. - thola heedom of Will, 227, 276, 358, 406.
Antoninus, emperor, epistio in binalios ino Christiana, 67. Amalles, 40, 49. Archelaua tho Atheniam res. Argument, the, M Juatin's apologystateri 27. Aristolle, opinio a οξ, 290-292. Atholam, 10. Athenagoras, nolico ol, 373 ; his martyrdom of the martyre, 367370; his pisa for Christiana totae Omperora, 375-MI; his Workon tho resurrection, 423-456.
Christ Jesus, 26, 43, 76, 148, IsI-196, 247, 266, 357.
- cauod the Word, 10, 15, 25, 36, 83, 260-262, 385. - tho Son os God, II, I7, 26, 27, 46,57, 76, 140, 148, 228, 246, 247, 261, 385. - Ηis humani , 26, 27, 36, 47, 48, 83, 140, 148, 173, 178, 204, 368.
- ma early history, I95-I97, 227. - crucifieri 16, 34, 37, 47, 49, 166,
ing in tho fleah, 259-261. - Ηis titios in Scripture, 76, 258,259. ma fidit and socona coming, 124, 126, 153, 236-238. - Malimony of Scriptum reording
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Christ Jesus, called Jacob, Israel, and Son of Μan, 224, 257. - Ηia mim and majesty, 42, 45,
- not a magician, 32. - comparet mith Socrates, 79. - Bia resurrection, 232-235, 35I.
- ma reiection by the JeWs, 3s, 48, 234, 271. - oi faith in, 80, 97, 245, 252.
- salvation alone in, I 19, 142-145. Christians, apologies fori by JustinΜartyr, 7-84; by Athenagoras, 375-421. - theis troatment at ino handa ofino heathen morid, 27, 33, 56,
- testimontes of Roman emperora M
- havo the truo righteo ness, 123.
- inown to bo callod like Abraham, 248 ; promised M a seed to thopatriarchs, 250; are tho truo Israel, 254, 270; are tho aona ofGod, 256. Churin, Jacob'a marriagea a figure os, 269. Circumcision, 106, II0, II6, 2I6,122, 242. Continenco os Christiaeus, 3I. Corruption, 358. Creation, pumoso Of, 437. Crescens, his preiudicea, 74. Crosa, ambola os the, 54, 207-2I2,221. uelo condemned, 4Is. Curae, the, 2I8-222. Death, 14, 80, 82. - of Christ prodicted, 23I. Deeds, erit, their punishment, I2. - theis detection, 15. Demons, 17, 75, 82 ; their imitationa es divine inings, 54, 65,60 ; cause persecution, 56 ;allum to imago m in., 408; artifices es, 410.
Derils, 54, 66, 60, 63, 78, 198,
245. - distori tho truth, IM, 185. Devit M a roaring lion to Christ, 229. - Why Plota against us, 356. Dialogus of Justin Μartyr With Trypho the Jem 85-278. Divinations, M.
Perora, Romam testimony MChristians, 66-69. Epicurus, opinions os, 82, 289. Euchariat, M. Euripidea, on a futuro juvment,
333; on false goda, 336-338. Fabios, heathen, I84. Fiath in Christ, M, 97, 246, 252.
Gentiles, 52; converrion os, 235-237, 252, 263, 264. Glanta, 406. Goata, tho tWo, 358.