藥箱（駁八十異端） 第 1 章 第 44/82 段

saying, in the laws of purification, 'He who touches an unclean thing shall wash his garments and shall bathe his body in water, and he shall be unclean until evening.'

And what of Job? Does not he too know to call this dying thing 'body,' saying, 'My body is smeared with the corruption of worms'? And Solomon too, that 'wisdom will not enter into a soul devised for evil, nor dwell in a body enslaved to sin.'

And the Lord too in the Gospel: 'Therefore I say to you,'

'do not be anxious about what you shall eat or what you shall put on.'

'Is not the soul more than food, and the body more than clothing?' And the apostle too, saying, 'Let not sin therefore reign in your mortal body,' establishes that he knows 'body' to mean this thing that we wear about us; and again, 'But if the Spirit of him who raised Jesus dwells in you, he who raised Christ from the dead will also give life to your mortal bodies'; and again, 'If the foot should say,'

'Because I am not a hand, I am not of the body' — it is not for this reason any less of the body. And again: 'And, not being weak in faith, Abraham did not consider his own body, already as good as dead,'

'...of the body, I do not know.' And again: 'In this way, husbands ought to love their own wives as their own bodies.' And again: 'Now may the God of peace himself sanctify you completely, and may your whole spirit and soul and body be kept blameless at the coming of our Lord Jesus Christ.'

But they, having certainly understood none of these things, supposed that the apostle was being carried along in confusion and disturbance, as though the meaning of his words had no stability or fixed ground, but drifted up and down, speaking in contradictions — at one time saying that the flesh rises, at another that it does not rise.

Wherefore, so that not one of the objections raised may be left unaddressed, in order that we may completely cut off the hydra, I will return again to the matter at hand.

For next, just as I promised, having set forth also the other points which they further raise as difficulties, and having demonstrated what must be said in reply to them, I will show that he himself spoke these things too consistently and in harmony with the faith concerning the resurrection of the flesh.

Let us then see the things we were first led to say concerning the apostle.

For the phrase spoken by him, 'I was once alive apart from the law,' points above to our life in paradise, as we posited from the beginning, before the commandment — a way of life not apart from the body, but along with our body, in the first-formed [humans], since before the commandment was given, God, taking dust from the earth, formed man.

And we passed our life without desire, not knowing at all the assaults of irrational desire, which would force us by the alluring enticements of pleasures toward intemperance.

For that which has neither a determined rule according to which it must conduct itself, nor the self-governing authority of reason to choose what manner of conduct it will adopt, so that it might justly be either honored or blamed — this must be said to be exempt from every charge, because it cannot desire those things from which it has not been forbidden.

And even if it should desire, it will not be blamed.

For to desire does not fall upon things that are present and available within one's own power, but upon things that are present indeed, yet not within one's power.

For how can one desire and long for that from which one is not forbidden, and of which one is not in need? Hence, for this reason he said, 'I would not have known desire, except the law had said, "You shall not desire."'

For having heard, 'But of the tree of the knowledge of good and evil, you shall not eat of it,'

'for in the day that you eat of it, you shall surely die,' then they conceived desire and became pregnant with it.

For the one who desires does not desire the things he has and controls and makes use of, but the things he is forbidden, and from which he has been debarred, and which he does not have.

Wherefore it was rightly said, 'I would not have known desire, except the law had said, "You shall not desire,"' which is precisely to say, 'unless it had been said, "You shall not eat of it."'

For from this, sin acquired a place and an opportunity to enter in, to mock me and lead me astray.

'For apart from the law, sin is dead.'

That is, since the commandment had not yet been given nor did it yet exist, sin was inactive;

'and I was alive, blamelessly, before the commandment,' not having a determined rule or ordinance according to which I was bound to conduct myself, and by slipping away from which I would sin.

'But when the commandment came, sin sprang to life, and I died, and this commandment which was meant for life was found to be for death to me' — because, after God had legislated and distinguished what must be done and what must not be done, the devil worked desire in me.

He deceived me into disobedience, and having deceived me, killed me, working it out that I became liable to the condemnation, 'in the day that you eat of it, you shall surely die.'

So that 'the law is holy, and the commandment of God is holy and just and good,' because it was given not to harm, but to save.

For let us not at all suppose that God does anything useless or harmful.

'What then? Did that which is good become death to me' — that which was given as a legislated ordinance meant to be for me the cause of the greatest good? 'Certainly not!'

Because it was not the commandment of God that became the cause of my being enslaved to corruption and of imprinting upon me the pangs of destruction, but the devil, who contrived evil for me through what was good, so that he — the deviser and craftsman of sin — might be shown and convicted as exceedingly sinful, and that he who wickedly administered the opposite of God's commandment might be distinguished from what is good.

'For we know that the law is spiritual'; wherefore it is also the cause of no harm to anyone;

for spiritual things have their dwelling far removed from irrational desire and sin.

'But I am fleshly, sold under sin' — that is:

'I, being fleshly and set in the midst of evil and good as one possessing free will' — so that the choice of what I wish might rest with me, for it says, 'I have set before your face life and death' — having inclined toward disobeying the spiritual law, that is, the commandment, and toward obeying the material [counsel], that is, the counsel of the serpent, I have been sold, on account of such a choice, having fallen under sin, to the devil.

Whence, from that point, evil, having besieged me, takes up residence and settles as a citizen, having moved into my flesh, like a drone flying repeatedly around a bee's honeycomb and buzzing about it — since a penalty was imposed on me, who had set aside the commandment, namely, to be sold to evil.

Wherefore also, 'I do not understand what I do,' thinking about what I do not wish;

For the saying, 'What I do, I do not understand, and I do what I hate,' must not be taken to refer to actually accomplishing and carrying out the base deed, but only to entertaining it in thought — since alien reasonings often fly at us and present images to us of things we do not wish, the soul being led about by its reasonings toward many things.

For it does not lie within our power at all whether or not to think of improper things, but rather whether to act upon those thoughts or not.

For we are not able to prevent these thoughts, which are breathed into us from outside for our testing, from falling upon us; yet we are able not to be persuaded by them, or not to act upon them.

Since otherwise, how could the apostle have done, not least, the evil which displeased him, and least of all the good which pleased him, unless he was speaking about alien thoughts — thoughts which we sometimes entertain even against our will, from a cause we do not know, and which must be overturned and silenced, lest, spreading wide, they gain mastery over the limits of the soul?

For while these have their opportunity within us, it is impossible for the good to arise.

Rightly, then, did he say, 'What I do, I do not understand; for I do not do what I wish, but what I hate, that I do.'

For we wish for things not proper, even things which it is not lawful even to think about, since this is the perfect good: to exercise self-control not only over doing it, but also over thinking it.

And the good that we will does not come to pass, but the evil that we do not will.

For countless thoughts about countless things often visit and invade our heart even against our will, filling us with curiosity and irrational meddlesomeness.

Therefore, to will not to dwell upon them lies within our power, but to bring it about that they utterly vanish, so that they may never again rise up in our reasoning, does not — as I have said, this is not in our hands — but only to make use of them in some way, or not to make use of them, is.

So that the sense of the saying is this: 'For it is not the good that I will that I do;'

For I will not to dwell upon the things that harm me, since this is a good utterly blameless, according to the saying, 'fashioned without reproach, foursquare in hand and mind.'

And thus the good that I will I do not do, but the evil that I do not will I do;

I wish not to dwell upon them, and yet I dwell upon what I do not wish.

Cleanse me from my hidden faults, and spare your servant from the sins of strangers.

If they do not rule over me, then I shall be blameless, and I shall be cleansed from great sin.

And the apostle himself says elsewhere: 'casting down reasonings and every high thing that exalts itself against the knowledge of God, and taking every thought captive to the obedience of Christ.'

But if someone, daring to meet the argument head-on, should answer that the apostle teaches that it is not only in reasoning that we do the evil which we hate and do not wish, but also in doing and performing it — because it is said, 'For it is not the good that I will that I do, but the evil that I do not will, this I perform' — we shall then require, if the one who says these things speaks truly, that he make clear what the evil was which the apostle hated and did not wish to do, yet did, and what the good was which he wished to do, yet did not do; or rather, conversely, that as often as he wished to do the good, so often he did not do the good he wished, but the evil he did not wish.

For was it, then, that although he did not wish to worship idols but to worship God, what he wished — to worship God — he was unable to do, while what he did not wish — to worship idols — he was able to do? Or that he did not do the self-control he wished, but did the licentiousness he was averse to? And, in short, that he practiced drunkenness, dissoluteness, wrath, injustice, and all the other works of wickedness which he did not wish, while he did not do the righteousness and holiness which he did wish? And yet he himself, urgently rousing all in the churches not to transgress the law, enjoins that not only those who do and practice base things are kept for destruction and wrath, but also those who consent with them in these things — contending earnestly that righteousness unmixed with sin be practiced among us.

For every sin and practice attains its completion through the flesh.

At any rate, often in his epistles, openly teaching us to shun and hate these very things, he says, 'Be not deceived;'

'neither fornicators, nor idolaters, nor adulterers, nor the effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners shall inherit the kingdom of God;'

And, most crucial of all, exhorting us to flee altogether and utterly shake off sinning, he declares: 'Be imitators of me, as I also am of Christ.'

Thus he did not suppose the aforesaid words to mean the doing and performing of what he did not wish, but only the reasoning about it;

since how otherwise could he have been an exact imitator of Christ? But now, since bestial thoughts often assail us, filling us at different times with different desires and with irrational meddlesomeness — 'like the many thronging tribes of flies' — he said, 'For what I do not will, this I do;'

which we must courageously drive away from the soul, inclining not at all toward doing what is suggested by them.

For in order that we may be approved for the kingdom of heaven, being tested in every pleasure and pain — if we do not change, but everywhere, like unalloyed gold tried by fire, do not depart from our proper virtue — this is why it happens that the mind is troubled by many thoughts.

Whence indeed we must array ourselves nobly, like the finest soldiers, who, when they perceive themselves besieged by enemies, giving no thought at all to arrows or other missiles, rush upon them eagerly to save the city, sparing no zeal, until they have turned the enemy host to flight and driven them beyond the borders.

For you see how thoughts, on account of the sin dwelling in us, gather against us from without, like rabid dogs or fierce and bold robbers, ever incited against us by the tyrant and ruler of injustice, who tests us to see whether we are sufficient to withstand and array ourselves against them.

lest you be seized, O soul, by them, and we have no ransom to give for you.

For, it is said, 'what shall a man give in exchange for his soul?' It would indeed be good, and most delightful, if we did not have those who oppose and fight against us;

But since this is impossible, and we cannot have what we will — for we will not to have those who drag us into passions, since it would be good to be saved without sweat — and what we will does not come to pass, but what we do not will, for we must be tested, as I have said — let us not yield, O soul, let us not yield to the evil one; but taking up the whole armor of God, which shields and fights before us, let us put on the breastplate of righteousness, and shod our feet with the readiness of the gospel of peace, and above all take up the shield of faith, with which we shall be able to quench all the fiery darts of the evil one, and put on the helmet of salvation, and take the sword of the Spirit, which is the word of God, that we may be able to stand against the wiles of the devil, casting down reasonings and every high thing that exalts itself against the knowledge of God;

for our struggle is not against blood and flesh.

And I say these things for this reason: such is the manner of the apostle's compositions.

For much can be shown concerning each of the things said in this epistle, that it stands rightly and thoughtfully considered;

but it would be too long to go through each of them in this way.

For I have chosen now only to show its pattern and its intent.

'For it is not what I will that I do, but what I hate, this I do.'

'But if what I do not will, this I do, I agree with the law of God, that it is good;'

'But now it is no longer I who perform it, but the sin that dwells in me.'

'For I know that there dwells not in me, that is, in my flesh, any good' — speaking rightly.

For you remember how we defined it earlier:

even though, hastening to go through everything quickly, I am rather delayed, the course of my discourse having turned out longer than I expected — which indeed I must be eager to complete.

For otherwise we shall never come to the end of the matter before us.

From the time when, if you remember, man, having been led astray, came to set aside the commandment, from then sin, having taken its origin from disobedience, came to dwell within him.

For thus a rebellion first broke in, and we were filled with convulsions and alien reasonings, having been emptied of the inbreathing of God, but filled instead with material desire, which the many-coiled serpent breathed into us, we having traversed only a brief course within the circuit of God's commandment.

Wherefore God also devised death on our behalf for the removal of sin, lest sin, having sprung up in us who are immortal, should itself, as I said, become immortal.

Whence the apostle, saying, 'For I know that there dwells not in me, that is, in my flesh, any good,' means to indicate the sin that took up residence in us through desire as a result of the transgression, of which the pleasure-loving thoughts that continually arise around us are, as it were, new shoots and branches.

For there are two kinds of thoughts in us: the one arising from the desire lurking in the body, which came into being, as I said, from the inbreathing of the material spirit; the other from the law that accords with the commandment, which we received to possess implanted in us as a natural law, arousing and correcting our reasoning toward the good.

Whence, according to the mind, we delight in the law of God — for this is the inward man — but according to the desire dwelling in the flesh, we obey the legislation of the devil;

for the law that wars against and opposes the law of God — that is, against the impulse toward the good, the desire of the mind — is the one that continually engenders passionate and material distractions toward lawlessness, being altogether inclined to draw us toward pleasures.

For here Paul plainly appears to me to be positing three laws:

that of the evil one, which often drags the soul into passionate imaginings, which he said wars against the law of the mind; and another, that which, in accordance with sin, has hardened in the flesh out of desire, which he called 'the law of sin dwelling in the members;'

mounting and riding upon which, the evil one often issues commands against us, driving us together toward injustice and evil deeds.

For the law breathed in from without by the evil one, and poured through the senses, like a bituminous stream, into the soul within, is made strong by the law that exists in the flesh according to desire.

For it appears that in us there is a better part and a worse part, and when the better, by nature, becomes stronger than the worse, the mind is borne wholly toward the good;

but when the worse increases and grows heavy — the part said to war against the good in us — man is again, conversely, led toward all sorts of imaginings and worse reasonings.

For the sake of this the apostle indeed prays to be delivered, considering it to be death and destruction, just as the prophet also, saying, 'Cleanse me from my hidden faults.'

At any rate, the very words establish this, when he says: 'For I delight in the law of God according to the inward man, but I see another law in my members warring against the law of my mind and taking me captive to the law of sin that is in my members.'

'Wretched man that I am! Who shall deliver me from the body of this death?' — not declaring the body itself to be death, but the law of sin that, through the transgression, lurks in the members of the body among us, and continually presents to the soul the image of the death that belongs to injustice.

At any rate he immediately adds — clarifying, of course, from what death he longed to be delivered and who his deliverer was —

'Thanks be to God, through Jesus Christ.'

For it must be noted that, if by 'this death' he meant the body, O Aglaophon, as you have supposed, he would not afterward have introduced Christ as the one delivering him from such an evil;

for what more paradoxical or greater thing have we received from the coming of Christ? And why would the apostle at all have spoken as though he could be freed by God from this death through the coming of Christ, when it happened to all, even before Christ came into the world, to die? For all alike were delivered, being separated from their bodies at their departure from this life; and likewise, indeed, all souls — both of unbelievers and believers, of the unjust and the just — were separated from their bodies on the day of their death.

What then did the apostle strive to receive more than the others, those who had spent their lives in unbelief? Or why did he pray to be delivered from the body, which, even had he not wished it, would certainly have happened to him anyway, just as it is appointed to all to die and have their souls separated from their bodies — if indeed he supposed the body to be the death of the soul? So then, O Aglaophon, he calls not this body 'death,' but the sin that has come to dwell within the body through desire — from which God delivered him through the coming of Christ.

'For the law of the Spirit of life in Christ Jesus has set us free from the law of sin and death,' so that he who raised Jesus from the dead might, through his Spirit dwelling in us, give life also to our mortal bodies — the sin in the body having been condemned unto its removal — so that the righteous requirement of the natural law, which according to the commandment draws us toward the good, might be manifested and rekindled, that law having grown weak while the flesh was held captive by sin, and, before the coming of Christ, having been buried beneath material cares.

What appeared was not so in mere appearance, but so that, sin having been condemned unto its removal so as no longer to bear fruit in the flesh, the righteous requirement of the natural law might be fulfilled, increasing through obedience in those who walk not according to the desire of the flesh, but according to the desire of the Spirit and its guidance.

For the law of the Spirit of life, which is indeed the gospel, being distinct from the aforementioned laws, established through the preaching unto obedience and the remission of sins, has set us free from the law of sin and death, having utterly conquered the sin that reigns in the flesh.

The things, then, which they put forward from the apostle's sayings, not interpreting them rightly, I have, having made them clear, stated, O Theophilus;

and I will turn also to the other matters, if indeed we find one who will help us toward the completion of the discourse.

For the matters that follow are difficult and not at all easy to refute.

Wherefore I approach them also more hesitantly, seeing that their demonstration is bound to be long and difficult, unless some breeze of understanding, blowing suddenly upon us from heaven, should restore us — as though swimming in the midst of the open sea — to some calm harbor and a more secure demonstration.

These, then, are the things which, in part and in sequence, we have taken from the writings of the blessed Methodius — also called Eubulius — concerning the aforesaid Origen and his malicious unbelief arising from sophistic error, in that same treatise on the resurrection; which, having set them forth here, we have judged sufficient against his idle talk and his overturning of human life through a counterfeit wickedness derived from Greek superstition.

For many other things too have been said, in the course of his treatment of this subject, by the aforesaid Methodius, a learned man who contended vigorously for the truth — and surely so many other things besides.

But since we have promised to say only a few things against each heresy for its refutation — for they are not few — thus far we have been content to set forth extracts from his treatise.

And we ourselves too, adding a few things further from our own poverty against this man's idle talk, will bring our contest against him to an end, having rendered the prize to God, the giver of victory, who ever adorns his church, in his own loving-kindness, with unfading crowns through the proclamations of the truth.

Let us, then, also speak against him ourselves, to the best of our ability.

You say, O fellow, mocking — as I have already shown above —

Was God, then, perhaps a tanner, that he should make garments of skin for Adam and his company, when no animals had yet been sacrificed? But even if animals had been sacrificed, he says, the tunics were not really of skin, but rather the earthly body which we wear about us.

And in every way you stand convicted, following the breath of the devil and the deceit of the serpent, who works the corruption of unbelief in mankind, and deceived Eve, and forever corrupts, by his cunning, the thoughts of guileless souls within their own minds.

Let us see, then, whether what you have said can hold its ground, O you who have toiled so much and driven in vain the labor of composing so many books.

For if it is true, what is said of you, that you wrote six thousand books, O vain laborer, and having spent all your toil to no purpose on reproaches and deceits of vanity, and having rendered your labor empty, having stumbled on the essential points by which you have falsified the resurrection — you have made the fruit of your laborious trade a thing without hope.

For if the body does not rise, neither will the soul inherit anything.

For the fellowship of body and soul is one and the same, and their work is one.

The faithful labor in body and soul because of the hope of the inheritance after the resurrection — a hope which, according to you, will never come to pass.

Then our faith is vain, and our hope is vain also — in keeping with the true apostolic word spoken from the Holy Spirit.

You yourself, confessing waveringly, holding only a fancied semblance and not the reality, are compelled to speak the name alone.

For what sort of resurrection could be spoken of the soul, since the soul neither falls nor is buried? Rather, it is plain from the very name that resurrection belongs to the body which fell and was buried — and this is what is proclaimed everywhere, in every Scripture, by the sons of truth.

But if there is no rising, then the resurrection proclaimed through all the Scriptures does not exist.

And if there is no resurrection, then the expectation of the resurrection of the dead is vain.

For there is no resurrection of souls, which do not fall, but of bodies, which are buried.

But if part of the body is raised and part is set aside, how then will this remaining part exist? For it is not possible for a body to have some parts raised while other parts are set aside and left behind.

Now, that there is a soulish body and there is a spiritual body does not mean that the spiritual body is one thing and the soulish body another; rather, the very same body is both soulish and spiritual.

For when we are in the world and perform the corruptible works of the flesh, we have soulish bodies;

for we are enslaved to the soul in the world through its improprieties, as you yourself also said in part.

But when we are raised, it is no longer the slavery of the soul, but the following of the Spirit — already possessing from this point on the pledge of it, through the saying: 'If we live by the Spirit, let us also walk by the Spirit.'

And if we walk by the Spirit, putting to death the deeds of the body, we shall live.

For there will no longer be marriages, no longer desires, no longer struggles for those who profess self-control, no longer transgressions opposed to chastity, no longer the activities practiced here; but, as the Lord says, those counted worthy of that resurrection neither marry nor are given in marriage, but are as angels.

As also Enoch was translated so that he should not see death, and he was not found.

He was not translated while leaving behind his body, or a part of his body.

For if he had left the body behind, he would then have seen death;

but he who was translated with his body did not see death.

For he exists in a living body, being borne along spiritually and not soulishly on account of the translation, even though he is in a body — a spiritual body.

But likewise concerning Elijah also, that he was taken up in a fiery chariot, and he still exists in the flesh — but a spiritual flesh, no longer needing continually, as when he lived in this world, to be fed by ravens, and to drink from the brook Cherith, and to wear the sheepskin mantle; rather, he is fed with some other spiritual food, whose provider is the God who knows hidden things and created the invisible, and he has a certain ambrosial and undefiled nourishment.

And you see that the very same body which is soulish is also spiritual, just as our Lord also rose from the dead — not raising up another body, but the very body that existed, and not something other than that which existed, but having changed the very existing body into spiritual subtlety and united the whole of it into spirit, so that he entered while the doors were shut — a thing which cannot happen with our bodies here, because of their coarseness, not yet having been united into that spiritual subtlety.

What, then, was it that entered while the doors were shut? Something other than the crucified body, or the very crucified body itself? Surely, Origen, you will in no way be able to avoid confessing that it was the very crucified body itself.

For he refutes you through the exactness of Thomas's demand, saying to him, 'Do not be unbelieving, but believing.'

For he showed the mark of the nails and the mark of the spear, and he left the very scars on the body, even though he had united the body into one spiritual unity.