The Resurrection in Creation. (Homilies on First Epistle to Corinthians, Xvii., Vol. Ii., P. 199.)
Let no man disbelieve in the Resurrection, but if any man be in doubt, let him consider what great and wondrous things God made out of nothing, and receive them as a pledge of it. That, indeed, which has already taken place is much more marvellous and awe-inspiring. For, consider, He took the earth and moulded it, and made man and earth which was not before. How, then, did earth become man? How did the earth come out of nothing? How all those things proceeding from the earth, the endless families of unreasoning animals, of seeds and plants, which came forth without travail, without rains falling upon them, with no apparent cultivation, neither oxen nor plough nor anything else contributing towards their production. On this account He brought forth in the beginning, from that which was without life and without substance, such great things, both of the physical and animal creation, in order that He might teach you from the first the doctrine of the Resurrection. For this is far more difficult than the Resurrection. It is not indeed an equivalent proof of power to rekindle a smouldering flame and to light a fire by invisible means; it is not the same thing to restore a dilapidated house and to build one from the foundations. In the one case, if there was nothing else, there was material to work from; but in the other not even that. Consequently, He began by the more difficult thing, in order that you might receive that which was easier. I say more difficult, not that it was so to God, but according to our manner of reasoning. For nothing is hard to God; and just as the sculptor who makes one statue can as easily produce a thousand, so it is as easy to God to create a thousand endless worlds, or, rather, as easy as it is to you to think of a city or countless worlds, and indeed much more so. You spend a little time upon the thought, but it is not so with God. In the same proportion as stones are heavier than the swiftest birds, or rather than this mind of ours, so much is our mind removed from God’s swiftness of action. Have you wondered at His power with regard to the earth? Consider again how the heavens were made from nothing, the countless stars, the sun and moon: none of these things were previously in being. Again, tell me how, after they were made, they remained in place, and on what they rested? What was their basis, and what is the earth’s basis? And what comes after the earth? What is that something? Do you see to what a giddy height the light of your reason leads you if you do not hold eagerly to the faith and to the inscrutable power of the Creator? If you will make a guess from human things, you will shortly be able to give wings to your reason. ‘What human things?’ you ask. See you not what potters do? How they remould a broken and shapeless thing into a vessel; how melters make gold and iron and brass out of earth? Again, how others who manipulate glass transform sand into one compact and transparent body? Let me mention dyers of leather, who dress garments: they produce one piece after the other, which they have received, with the dye. Again, as to our own generation: is not the seed, formless and shapeless at first, implanted in the mother’s womb? Whence, then, comes so wonderful a formation of the living man? And what about wheat? Is not a mere seed put into the ground? And does it not rot after it has been put there? Whence come the ear of corn and the stalk and all the rest? Does not a small grain of fig, which is often scattered into the earth, take root and put forth branches and fruit? You receive each one of these things, and do not trouble yourself about them, but would subject God alone, Who disposes of our bodies, to scrutiny! What can justify such a demand?
These and such like things are what we say to heathens, for I need no argument with those who are convinced of the Scriptures. For if you were able to understand all that He does, how would God be more than a man? Indeed there are many men whom we fail to understand. But if this happens to us in the case of men, and we do not grasp them, how much more are we to abstain from scrutinising the wisdom of God and from fathoming His reasons—the former, because He Who acts is worthy of confidence; the latter, because the acts themselves are above reasonings. God is not so abject as to do only those things which you, in the weakness of your reasonings, are able to encompass. For, if you cannot grasp a mechanic’s work, how much less that of God the Sovereign Architect! Therefore, do not disbelieve the Resurrection, for you will be so much the further away from the future hope. But what clever thing do opponents say, or rather what exceedingly foolish thing? ‘How,’ they ask, ‘when the body has been mixed with earth, and become earth, and it again has been changed into something else, can it rise again?’ This seems to you to be impracticable, but not so to the Eye which never sleeps, for to It all things are laid bare. In that corruption you see no distinction, but He knows everything; you, again, are ignorant concerning your neighbour’s heart: He is familiar with all. Since, then, you do not know how God raises from the dead, you doubt that He does raise, and will doubt that He knows what is in the human mind; for neither are these things apparent to our bodily eyes. If, indeed, in the case of the body, matter is visible even if it be dissolved—but those conceptions are invisible—therefore, shall He Who is perfectly cognisant of invisible things not see the visible ones and not easily raise up the body? No one will say so! Do not disbelieve in the Resurrection, for this disbelief is in truth a diabolical temptation, and the devil urges it, not only that the Resurrection may be doubted, but also that he may dissolve and destroy virtuous actions. For if a man imagines that he is not to rise again, and not to give an account of his works, he will not easily be righteous, and not being righteous, he will thoroughly mistrust the Resurrection. Each paves the way for the other: wickedness comes from want of faith, and want of faith from wickedness. For when a conscience has burdened itself with much wickedness, and since it is not willing to provide itself with consolation by change to a better course, in fear and anguish at the future punishment, it seeks to ease itself in unbelief. If you say there is neither Resurrection nor Judgment, another man’s comment is: ‘Then I shall give no account of my actions’. But what are Christ’s words? You err, not knowing the Scriptures nor the power of God. In truth, God would not have worked things so great if He had intended not to raise us up again, but to dissolve and annihilate us: He would not have stretched the heavens above our heads, nor the earth under our feet, nor have made all other things for this brief period of life only. But if He has done this for the life which now is, what will He not do for the life to come? If there is to be no future life, then are we far less considered, according to our present condition, than those things which were called into existence for our sakes. For heavens, and earth, and ocean, and rivers are more abiding than we, as also some unreasoning animals: the crow, the elephant, and many others are much longer lived than we. Our life is short and full of labour: it is not so with them, but they have a long life free from despondency and care. Tell me, how is this?—has He made the servants happier than their masters? I repeat it, do not reason in this way, nor humble your intellect, nor disregard the riches of God, having so great a Master. It was God’s design from the beginning to make you immortal, but you were not willing. The being with God, the living a life without suffering, or grief, or care, or labour, or any other anxiety,—all this pointed to immortality. Adam had no need of clothes, nor of shelter, nor of any other protection, but he was more like an angel, and he had a fore-knowledge of many things to come, and was endued with much wisdom. He knew what God had done in secret, as to the creation of woman, and so he said, This is bone of my bone, and flesh of my flesh. Afterwards came labour, and sweat, and shame, and cowardice, and bondage: then there was neither grief nor pain, nor effort. But he did not remain in this high state.