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The Resurrection of the Dead

Athenagoras of Athens

Chapter 19

About this work

A philosophical defense of bodily resurrection arguing from God’s power and purpose, the unity of human body and soul, moral judgment, and the intended end of human creation.

Author: Athenagoras of Athens
Date: Late 2nd century
Origin: Athens (traditional)
Genre: Theological Treatise

Its relationship to Athenagoras and to the Plea is traditional but has received scholarly discussion.

Chapter XIX.—Man Would Be More Unfavourably Situated Than the Beasts If There Were No Resurrection.

In replying, then, to those

‹ Chapter 18 Chapter 20 ›

who

acknowledge

a

divine

superintendence

,

and

admit

the

same

principles

as

we

do

,

yet

somehow

depart

from

their

own

admissions

,

one

may

use

such

arguments

as

those

which

have

been

adduced

,

and

many

more

than

these

,

should

he

be

disposed

to

amplify

what

has

been

said

only

concisely

and

in

a

cursory

manner

.

But

in

dealing

with

those

who

differ

from

us

concerning

primary

truths

,

it

will

perhaps

be

well

to

lay

down

another

principle

antecedent

to

these

,

joining

with

them

in

doubting

of

the

things

to

which

their

opinions

relate

,

and

examining

the

matter

along

with

them

in

this

manner

—

whether

the

life

of

men

,

and

their

entire

course

of

existence

,

is

overlooked

,

and

a

sort

of

dense

darkness

is

poured

down

upon

the

earth

,

hiding

in

ignorance

and

silence

both

the

men

themselves

and

their

actions

;

or

whether

it

is

much

safer

to

be

of

opinion

that

the

Maker

presides

over

the

things

which

He

Himself

has

made

,

inspecting

all

things

whatsoever

which

exist

,

or

come

into

existence

,

Judge

of

both

deeds

and

purposes

.

For

if

no

judgment

whatever

were

to

be

passed

on

the

actions

of

men

,

men

would

have

no

advantage

over

the

irrational

creatures

,

but

rather

would

fare

worse

than

these

do

,

inasmuch

as

they

keep

in

subjection

their

passions

,

and

concern

themselves

about

piety

,

and

righteousness

,

and

the

other

virtues

;

and

a

life

after

the

manner

of

brutes

would

be

the

best

,

virtue

would

be

absurd

,

the

threat

of

judgment

a

matter

for

broad

laughter

,

indulgence

in

every

kind

of

pleasure

the

highest

good

,

and

the

common

resolve

of

all

these

and

their

one

law

would

be

that

maxim

,

so

dear

to

the

intemperate

and

lewd

,

“

Let

us

eat

and

drink

,

for

to

-

morrow

we

die

.

”

For

the

termination

of

such

a

life

is

not

even

pleasure

,

as

some

suppose

,

but

utter

insensibility

.

But

if

the

Maker

of

men

takes

any

concern

about

His

own

works

,

and

the

distinction

is

anywhere

to

be

found

between

those

who

have

lived

well

and

ill

,

it

must

be

either

in

the

present

life

,

while

men

are

still

living

who

have

conducted

themselves

virtuously

or

viciously

,

or

after

death

,

when

men

are

in

a

state

of

separation

and

dissolution

.

But

according

to

neither

of

these

suppositions

can

we

find

a

just

judgment

taking

place

;

for

neither

do

the

good

in

the

present

life

obtain

the

rewards

of

virtue

,

nor

yet

do

the

bad

receive

the

wages

of

vice

.

I

pass

over

the

fact

,

that

so

long

as

the

nature

we

at

present

possess

is

preserved

,

the

moral

nature

is

not

able

to

bear

a

punishment

commensurate

with

the

more

numerous

or

more

serious

faults

.

For

the

robber

,

or

ruler

,

or

tyrant

,

who

has

unjustly

put

to

death

myriads

on

myriads

,

could

not

by

one

death

make

restitution

for

these

deeds

;

and

the

man

who

holds

no

true

opinion

concerning

God

,

but

lives

in

all

outrage

and

blasphemy

,

despises

divine

things

,

breaks

the

laws

,

commits

outrage

against

boys

and

women

alike

,

razes

cities

unjustly

,

burns

houses

with

their

inhabitants

,

and

devastates

a

country

,

and

at

the

same

time

destroys

inhabitants

of

cities

and

peoples

,

and

even

an

entire

nation

—

how

in

a

mortal

body

could

he

endure

a

penalty

adequate

to

these

crimes

,

since

death

prevents

the

deserved

punishment

,

and

the

mortal

nature

does

not

suffice

for

any

single

one

of

his

deeds

?

It

is

proved

,

therefore

,

that

neither

in

the

present

life

is

there

a

judgment

according

to

men’s

deserts

,

nor

after

death

.