말씀의 성육신에 관하여 20–32절 · 죽음과 부활

We have, then, now stated in part, as far as it was possible, and as ourselves had been able to understand, the reason of His bodily appearing; that it was in the power of none other to turn the corruptible to incorruption, except the Saviour Himself, that had at the beginning also made all things out of nought and that none other could create anew the likeness of God’s image for men, save the Image of the Father; and that none other could render the mortal immortal, save our Lord Jesus Christ, Who is the Very Life; and that none other could teach men of the Father, and destroy the worship of idols, save the Word, that orders all things and is alone the true Only-begotten Son of the Father.

But since it was necessary also that the debt owing from all should be paid again: for, as I have already said, it was owing that all should die, for which especial cause, indeed, He came among us: to this intent, after the proofs of His Godhead from His works, He next offered up His sacrifice also on behalf of all, yielding His Temple to death in the stead of all, in order firstly to make men quit and free of their old trespass, and further to shew Himself more powerful even than death, displaying His own body incorruptible, as first-fruits of the resurrection of all.

And do not be surprised if we frequently repeat the same words on the same subject. For since we are speaking of the counsel of God, therefore we expound the same sense in more than one form, lest we should seem to be leaving anything out, and incur the charge of inadequate treatment: for it is better to submit to the blame of repetition than to leave out anything that ought to be set down.

The body, then, as sharing the same nature with all, for it was a human body, though by an unparalleled miracle it was formed of a virgin only, yet being mortal, was to die also, conformably to its peers. But by virtue of the union of the Word with it, it was no longer subject to corruption according to its own nature, but by reason of the Word that was come to dwell in it it was placed out of the reach of corruption.

And so it was that two marvels came to pass at once, that the death of all was accomplished in the Lord’s body, and that death and corruption were wholly done away by reason of the Word that was united with it. For there was need of death, and death must needs be suffered on behalf of all, that the debt owing from all might be paid.

Whence, as I said before, the Word, since it was not possible for Him to die, as He was immortal, took to Himself a body such as could die, that He might offer it as His own in the stead of all, and as suffering, through His union with it, on behalf of all, “Bring to nought Him that had the power of death, that is the devil; and might deliver them who through fear of death were all their lifetime subject to bondage.”

Why, now that the common Saviour of all has died on our behalf, we, the faithful in Christ, no longer die the death as before, agreeably to the warning of the law; for this condemnation has ceased; but, corruption ceasing and being put away by the grace of the Resurrection, henceforth we are only dissolved, agreeably to our bodies’ mortal nature, at the time God has fixed for each, that we may be able to gain a better resurrection.

For like the seeds which are cast into the earth, we do not perish by dissolution, but sown in the earth, shall rise again, death having been brought to nought by the grace of the Saviour. Hence it is that blessed Paul, who was made a surety of the Resurrection to all, says: “This corruptible must put on incorruption, and this mortal must put on immortality; but when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. O death where is thy sting? O grave where is thy victory?”

Why, then, one might say, if it were necessary for Him to yield up His body to death in the stead of all, did He not lay it aside as man privately, instead of going as far as even to be crucified? For it were more fitting for Him to have laid His body aside honourably, than ignominiously to endure a death like this.

Now, see to it, I reply, whether such an objection be not merely human, whereas what the Saviour did is truly divine and for many reasons worthy of His Godhead. Firstly, because the death which befalls men comes to them agreeably to the weakness of their nature; for, unable to continue in one stay, they are dissolved with time. Hence, too, diseases befall them, and they fall sick and die. But the Lord is not weak, but is the Power of God and Word of God and Very Life.

If, then, He had laid aside His body somewhere in private, and upon a bed, after the manner of men, it would have been thought that He also did this agreeably to the weakness of His nature, and because there was nothing in him more than in other men. But since He was, firstly, the Life and the Word of God, and it was necessary, secondly, for the death on behalf of all to be accomplished, for this cause, on the one hand, because He was life and power, the body gained strength in Him;

while on the other, as death must needs come to pass, He did not Himself take, but received at others’ hands; the occasion of perfecting His sacrifice. Since it was not fit, either, that the Lord should fall sick, who healed the diseases of others; nor again was it right for that body to lose its strength, in which He gives strength to the weaknesses of others also.

Why, then, did He not prevent death, as He did sickness? Because it was for this that He had the body, and it was unfitting to prevent it, lest the Resurrection also should be hindered, while yet it was equally unfitting for sickness to precede His death, lest it should be thought weakness on the part of Him that was in the body. Did He not then hunger? Yes; He hungered, agreeably to the properties of His body. But He did not perish of hunger, because of the Lord that wore it. Hence, even if He died to ransom all, yet He saw not corruption. For [His body] rose again in perfect soundness, since the body belonged to none other, but to the very Life.

But it were better, one might say, to have hidden from the designs of the Jews, that He might guard His body altogether from death. Now let such an one be told that this too was unbefitting the Lord. For as it was not fitting for the Word of God, being the Life, to inflict death Himself on His own body, so neither was it suitable to fly from death offered by others, but rather to follow it up unto destruction, for which reason He naturally neither laid aside His body of His own accord, nor, again, fled from the Jews when they took counsel against Him.

But this did not shew weakness on the Word’s part, but, on the contrary, shewed Him to be Saviour and Life; in that He both awaited death to destroy it, and hasted to accomplish the death offered Him for the salvation of all.

And besides, the Saviour came to accomplish not His own death, but the death of men; whence He did not lay aside His body by a death of His own—for He was Life and had none—but received that death which came from men, in order perfectly to do away with this when it met Him in His own body.

Again, from the following also one might see the reasonableness of the Lord’s body meeting this end. The Lord was especially concerned for the resurrection of the body which He was set to accomplish. For what He was to do was to manifest it as a monument of victory over death, and to assure all of His having effected the blotting out of corruption, and of the incorruption of their bodies from thenceforward; as a gage of which and a proof of the resurrection in store for all, He has preserved His own body incorrupt.

If, then, once more, His body had fallen sick, and the word had been sundered from it in the sight of all, it would have been unbecoming that He who healed the diseases of others should suffer His own instrument to waste in sickness. For how could His driving out the diseases of others have been believed in if His own temple fell sick in Him? For either He had been mocked as unable to drive away diseases, or if He could, but did not, He would be thought insensible toward others also.

But even if, without any disease and without any pain, He had hidden His body away privily and by Himself “in a corner,” or in a desert place, or in a house, or anywhere, and afterwards suddenly appeared and said that He had been raised from the dead, He would have seemed on all hands to be telling idle tales, and what He said about the Resurrection would have been all the more discredited, as there was no one at all to witness to His death. Now, death must precede resurrection, as it would be no resurrection did not death precede; so that if the death of His body had taken place anywhere in secret, the death not being apparent nor taking place before witnesses, His Resurrection too had been hidden and without evidence.

Or why, while when He had risen He proclaimed the Resurrection, should He cause His death to take place in secret? or why, while He drove out evil spirits in the presence of all, and made the man blind from his birth recover his sight, and changed the water into wine, that by these means He might be believed to be the Word of God, should He not manifest His mortal nature as incorruptible in the presence of all, that He might be believed Himself to be the Life?

Or how were His disciples to have boldness in speaking of the Resurrection, were they not able to say that He first died? Or how could they be believed, saying that death had first taken place and then the Resurrection, had they not had as witnesses of His death the men before whom they spoke with boldness? For if, even as it was, when His death and Resurrection had taken place in the sight of all, the Pharisees of that day would not believe, but compelled even those who had seen the Resurrection to deny it, why, surely, if these things had happened in secret, how many pretexts for disbelief would they have devised?

Or how could the end of death, and the victory over it be proved, unless challenging it before the eyes of all He had shewn it to be dead, annulled for the future by the incorruption of His body?

But what others also might have said, we must anticipate in reply. For perhaps a man might say even as follows: If it was necessary for His death to take place before all, and with witnesses, that the story of His Resurrection also might be believed, it would have been better at any rate for Him to have devised for Himself a glorious death, if only to escape the ignominy of the Cross.

But had He done even this, He would give ground for suspicion against Himself, that He was not powerful against every death, but only against the death devised for Him; and so again there would have been a pretext for disbelief about the Resurrection all the same. So death came to His body, not from Himself, but from hostile counsels, in order that whatever death they offered to the Saviour, this He might utterly do away.

And just as a noble wrestler, great in skill and courage, does not pick out his antagonists for himself, lest he should raise a suspicion of his being afraid of some of them, but puts it in the choice of the onlookers, and especially so if they happen to be his enemies, so that against whomsoever they match him, him he may throw, and be believed superior to them all; so also the Life of all, our Lord and Saviour, even Christ, did not devise a death for His own body, so as not to appear to be fearing some other death; but He accepted on the Cross, and endured, a death inflicted by others, and above all by His enemies, which they thought dreadful and ignominious and not to be faced; so that this also being destroyed, both He Himself might be believed to be the Life, and the power of death be brought utterly to nought.

So something surprising and startling has happened; for the death, which they thought to inflict as a disgrace, was actually a monument of victory against death itself. Whence neither did He suffer the death of John, his head being severed, nor, as Esaias, was He sawn in sunder; in order that even in death He might still keep His body undivided and in perfect soundness, and no pretext be afforded to those that would divide the Church.

And thus much in reply to those without who pile up arguments for themselves. But if any of our own people also inquire, not from love of debate, but from love of learning, why He suffered death in none other way save on the Cross, let him also be told that no other way than this was good for us, and that it was well that the Lord suffered this for our sakes.

For if He came Himself to bear the curse laid upon us, how else could He have “become a curse,” unless He received the death set for a curse? and that is the Cross. For this is exactly what is written: “Cursed is he that hangeth on a tree.”

Again, if the Lord’s death is the ransom of all, and by His death “the middle wall of partition” is broken down, and the calling of the nations is brought about, how would He have called us to Him, had He not been crucified? For it is only on the cross that a man dies with his hands spread out. Whence it was fitting for the Lord to bear this also and to spread out His hands, that with the one He might draw the ancient people, and with the other those from the Gentiles, and unite both in Himself.

For this is what He Himself has said, signifying by what manner of death He was to ransom all: “I, when I am lifted up,” He saith, “shall draw all men unto Me.”

And once more, if the devil, the enemy of our race, having fallen from heaven, wanders about our lower atmosphere, and there bearing rule over his fellow-spirits, as his peers in disobedience, not only works illusions by their means in them that are deceived, but tries to hinder them that are going up (and about this the Apostle says: “According to the prince of the power of the air, of the spirit that now worketh in the sons of disobedience”); while the Lord came to cast down the devil, and clear the air and prepare the way for us up into heaven, as said the Apostle: “Through the veil, that is to say, His flesh”—and this must needs be by death—well, by what other kind of death could this have come to pass, than by one which took place in the air, I mean the cross? for only he that is perfected on the cross dies in the air. Whence it was quite fitting that the Lord suffered this death.

For thus being lifted up He cleared the air of the malignity both of the devil and of demons of all kinds, as He says: “I beheld Satan as lightning fall from heaven;” and made a new opening of the way up into heaven as He says once more: “Lift up your gates, O ye princes, and be ye lift up, ye everlasting doors.” For it was not the Word Himself that needed an opening of the gates, being Lord of all; nor were any of His works closed to their Maker; but we it was that needed it whom He carried up by His own body. For as He offered it to death on behalf of all, so by it He once more made ready the way up into the heavens.

The death on the Cross, then, for us has proved seemly and fitting, and its cause has been shewn to be reasonable in every respect; and it may justly be argued that in no other way than by the Cross was it right for the salvation of all to take place. For not even thus—not even on the Cross—did He leave Himself concealed; but far otherwise, while He made creation witness to the presence of its Maker, He suffered not the temple of His body to remain long, but having merely shewn it to be dead, by the contact of death with it, He straightway raised it up on the third day, bearing away, as the mark of victory and the triumph over death, the incorruptibility and impassibility which resulted to His body.

For He could, even immediately on death, have raised His body and shewn it alive; but this also the Saviour, in wise foresight, did not do. For one might have said that He had not died at all, or that death had not come into perfect contact with Him, if He had manifested the Resurrection at once.

Perhaps, again, had the interval of His dying and rising again been one of two days only, the glory of His incorruption would have been obscure. So in order that the body might be proved to be dead, the Word tarried yet one intermediate day, and on the third shewed it incorruptible to all.

So then, that the death on the Cross might be proved, He raised His body on the third day.

But lest, by raising it up when it had remained a long time and been completely corrupted, He should be disbelieved, as though He had exchanged it for some other body—for a man might also from lapse of time distrust what he saw, and forget what had taken place—for this cause He waited not more than three days; nor did He keep long in suspense those whom He had told about the Resurrection:

but while the word was still echoing in their ears and their eyes were still expectant and their mind in suspense, and while those who had slain Him were still living on earth, and were on the spot and could witness to the death of the Lord’s body, the Son of God Himself, after an interval of three days, shewed His body, once dead, immortal and incorruptible; and it was made manifest to all that it was not from any natural weakness of the Word that dwelt in it that the body had died, but in order that in it death might be done away by the power of the Saviour.

For that death is destroyed, and that the Cross is become the victory over it, and that it has no more power but is verily dead, this is no small proof, or rather an evident warrant, that it is despised by all Christ’s disciples, and that they all take the aggressive against it and no longer fear it; but by the sign of the Cross and by faith in Christ tread it down as dead.

For of old, before the divine sojourn of the Saviour took place, even to the saints death was terrible, and all wept for the dead as though they perished. But now that the Saviour has raised His body, death is no longer terrible; for all who believe in Christ tread him under as nought, and choose rather to die than to deny their faith in Christ. For they verily know that when they die they are not destroyed, but actually [begin to] live, and become incorruptible through the Resurrection.

And that devil that once maliciously exulted in death, now that its pains were loosed, remained the only one truly dead. And a proof of this is, that before men believe Christ, they see in death an object of terror, and play the coward before him. But when they are gone over to Christ’s faith and teaching, their contempt for death is so great that they even eagerly rush upon it, and become witnesses for the Resurrection the Saviour has accomplished against it. For while still tender in years they make haste to die, and not men only, but women also, exercise themselves by bodily discipline against it. So weak has he become, that even women who were formerly deceived by him, now mock at him as dead and paralyzed.

For as when a tyrant has been defeated by a real king, and bound hand and foot, then all that pass by laugh him to scorn, buffeting and reviling him, no longer fearing his fury and barbarity, because of the king who has conquered him; so also, death having been conquered and exposed by the Saviour on the Cross, and bound hand and foot, all they who are in Christ, as they pass by, trample on him, and witnessing to Christ scoff at death, jesting at him, and saying what has been written against him of old: “O death, where is thy victory? O grave, where is thy sting.”

Is this, then, a slight proof of the weakness of death? or is it a slight demonstration of the victory won over him by the Saviour, when the youths and young maidens that are in Christ despise this life and practise to die?

For man is by nature afraid of death and of the dissolution of the body; but there is this most startling fact, that he who has put on the faith of the Cross despises even what is naturally fearful, and for Christ’s sake is not afraid of death.

And just as, whereas fire has the natural property of burning, if some one said there was a substance which did not fear its burning, but on the contrary proved it weak—as the asbestos among the Indians is said to do—then one who did not believe the story, if he wished to put it to the test, is at any rate, after putting on the fireproof material and touching the fire, thereupon assured of the weakness attributed to the fire:

or if any one wished to see the tyrant bound, at any rate by going into the country and domain of his conqueror he may see the man, a terror to others, reduced to weakness; so if a man is incredulous even still after so many proofs and after so many who have become martyrs in Christ, and after the scorn shewn for death every day by those who are illustrious in Christ, still, if his mind be even yet doubtful as to whether death has been brought to nought and had an end, he does well to wonder at so great a thing, only let him not prove obstinate in incredulity, nor case-hardened in the face of what is so plain.

But just as he who has got the asbestos knows that fire has no burning power over it, and as he who would see the tyrant bound goes over to the empire of his conqueror, so too let him who is incredulous about the victory over death receive the faith of Christ, and pass over to His teaching, and he shall see the weakness of death, and the triumph over it. For many who were formerly incredulous and scoffers have afterwards believed and so despised death as even to become martyrs for Christ Himself.

Now if by the sign of the Cross, and by faith in Christ, death is trampled down, it must be evident before the tribunal of truth that it is none other than Christ Himself that has displayed trophies and triumphs over death, and made him lose all his strength.

And if, while previously death was strong, and for that reason terrible, now after the sojourn of the Saviour and the death and Resurrection of His body it is despised, it must be evident that death has been brought to nought and conquered by the very Christ that ascended the Cross.

For as, if after night-time the sun rises, and the whole region of earth is illumined by him, it is at any rate not open to doubt that it is the sun who has revealed his light everywhere, that has also driven away the dark and given light to all things; so, now that death has come into contempt, and been trodden under foot, from the time when the Saviour’s saving manifestation in the flesh and His death on the Cross took place, it must be quite plain that it is the very Saviour that also appeared in the body, Who has brought death to nought, and Who displays the signs of victory over him day by day in His own disciples.

For when one sees men, weak by nature, leaping forward to death, and not fearing its corruption nor frightened of the descent into Hades, but with eager soul challenging it; and not flinching from torture, but on the contrary, for Christ’s sake electing to rush upon death in preference to life upon earth, or even if one be an eye-witness of men and females and young children rushing and leaping upon death for the sake of Christ’s religion; who is so silly, or who is so incredulous, or who so maimed in his mind, as not to see and infer that Christ, to Whom the people witness, Himself supplies and gives to each the victory over death, depriving him of all his power in each one of them that hold His faith and bear the sign of the Cross.

For he that sees the serpent trodden under foot, especially knowing his former fierceness no longer doubts that he is dead and has quite lost his strength, unless he is perverted in mind and has not even his bodily senses sound. For who that sees a lion, either, made sport of by children, fails to see that he is either dead or has lost all his power?

Just as, then, it is possible to see with the eyes the truth of all this, so, now that death is made sport of and despised by believers in Christ let none any longer doubt, nor any prove incredulous, of death having been brought to nought by Christ, and the corruption of death destroyed and stayed.

What we have so far said, then, is no small proof that death has been brought to naught, and that the Cross of the Lord is a sign of victory over him. But of the Resurrection of the body to immortality thereupon accomplished by Christ, the common Saviour and true Life of all, the demonstration by facts is clearer than arguments to those whose mental vision is sound.

For if, as our argument shewed, death has been brought to nought, and because of Christ all tread him under foot, much more did He Himself first tread him down with His own body, and bring him to nought. But supposing death slain by Him, what could have happened save the rising again of His body, and its being displayed as a monument of victory against death? or how could death have been shewn to be brought to nought unless the Lord’s body had risen? But if this demonstration of the Resurrection seem to any one insufficient, let him be assured of what is said even from what takes place before his eyes.

For whereas on a man’s decease he can put forth no power, but his influence lasts to the grave and thenceforth ceases; and actions, and power over men, belong to the living only; let him who will, see and be judge, confessing the truth from what appears to sight.

For now that the Saviour works so great things among men, and day by day is invisibly persuading so great a multitude from every side, both from them that dwell in Greece and in foreign lands, to come over to His faith, and all to obey His teaching, will any one still hold his mind in doubt whether a Resurrection has been accomplished by the Saviour, and whether Christ is alive, or rather is Himself the Life?

Or is it like a dead man to be pricking the consciences of men, so that they deny their hereditary laws and bow before the teaching of Christ? Or how, if he is no longer active (for this is proper to one dead), does he stay from their activity those who are active and alive, so that the adulterer no longer commits adultery, and the murderer murders no more, nor is the inflicter of wrong any longer grasping, and the profane is henceforth religious? Or how, if He be not risen but is dead, does He drive away, and pursue, and cast down those false gods said by the unbelievers to be alive, and the demons they worship?

For where Christ is named, and His faith, there all idolatry is deposed and all imposture of evil spirits is exposed, and any spirit is unable to endure even the name, nay even on barely hearing it flies and disappears. But this work is not that of one dead, but of one that lives—and especially of God.

In particular, it would be ridiculous to say that while the spirits cast out by Him and the idols brought to nought are alive, He who chases them away, and by His power prevents their even appearing, yea, and is being confessed by them all to be Son of God, is dead.

But they who disbelieve in the Resurrection afford a strong proof against themselves, if instead of all the spirits and the gods worshipped by them casting out Christ, Who, they say, is dead, Christ on the contrary proves them all to be dead.

For if it be true that one dead can exert no power, while the Saviour does daily so many works, drawing men to religion, persuading to virtue, teaching of immortality, leading on to a desire for heavenly things, revealing the knowledge of the Father, inspiring strength to meet death, shewing Himself to each one, and displacing the godlessness of idolatry, and the gods and spirits of the unbelievers can do none of these things, but rather shew themselves dead at the presence of Christ, their pomp being reduced to impotence and vanity; whereas by the sign of the Cross all magic is stopped, and all witchcraft brought to nought, and all the idols are being deserted and left, and every unruly pleasure is checked, and every one is looking up from earth to heaven: Whom is one to pronounce dead? Christ, that is doing so many works? But to work is not proper to one dead. Or him that exerts no power at all, but lies as it were without life? which is essentially proper to the idols and spirits, dead as they are.

For the Son of God is “living and active,” and works day by day, and brings about the salvation of all. But death is daily proved to have lost all his power, and idols and spirits are proved to be dead rather than Christ, so that henceforth no man can any longer doubt of the Resurrection of His body.

But he who is incredulous of the Resurrection of the Lord’s body would seem to be ignorant of the power of the Word and Wisdom of God. For if He took a body to Himself at all, and—in reasonable consistency, as our argument shewed— appropriated it as His own, what was the Lord to do with it? or what should be the end of the body when the Word had once descended upon it? For it could not but die, inasmuch as it was mortal, and to be offered unto death on behalf of all: for which purpose it was that the Saviour fashioned it for Himself. But it was impossible for it to remain dead, because it had been made the temple of life. Whence, while it died as mortal, it came to life again by reason of the Life in it; and of its Resurrection the works are a sign.

But if, because He is not seen, His having risen at all is disbelieved, it is high time for those who refuse belief to deny the very course of Nature. For it is God’s peculiar property at once to be invisible and yet to be known from His works, as has been already stated above.

If, then, the works are not there, they do well to disbelieve what does not appear. But if the works cry aloud and shew it clearly, why do they choose to deny the life so manifestly due to the Resurrection? For even if they be maimed in their intelligence, yet even with the external senses men may see the unimpeachable power and Godhead of Christ.

For even a blind man, if he see not the sun, yet if he but take hold of the warmth the sun gives out, knows that there is a sun above the earth. Thus let our opponents also, even if they believe not as yet, being still blind to the truth, yet at least knowing His power by others who believe, not deny the Godhead of Christ and the Resurrection accomplished by Him.

For it is plain that if Christ be dead, He could not be expelling demons and spoiling idols; for a dead man the spirits would not have obeyed. But if they be manifestly expelled by the naming of His name, it must be evident that He is not dead; especially as spirits, seeing even what is unseen by men, could tell if Christ were dead and refuse Him any obedience at all.

But as it is, what irreligious men believe not, the spirits see—that He is God,—and hence they fly and fall at His feet, saying just what they uttered when He was in the body: “We know Thee Who Thou art, the Holy One of God;” and, “Ah, what have we to do with Thee, Thou Son of God? I pray Thee, torment me not.”

As then demons confess Him, and His works bear Him witness day by day, it must be evident, and let none brazen it out against the truth, both that the Saviour raised His own body, and that He is the true Son of God, being from Him, as from His Father, His own Word, and Wisdom, and Power, Who in ages later took a body for the salvation of all, and taught the world concerning the Father, and brought death to nought, and bestowed incorruption upon all by the promise of the Resurrection, having raised His own body as a first-fruits of this, and having displayed it by the sign of the Cross as a monument of victory over death and its corruption.