For we that are in this tabernacle do groan, desiring to be clothed upon with our house which is from heaven: if so be that being clothed we shall not be found naked. For we by sight,"
As to the house of this our earthly dwelling-place, when he says that "we have an eternal home in heaven, not made with hands,"
It is still the same sentiment which he follows up in the passage in which he puts the recompense above the sufferings: "for we know; "he says, "that if our earthly house of this tabernacle were dissolved, we have a house not made with hands, eternal in the heavens; "
with a view to the new house of the Lord
340 Thus did he speak of "flesh." In fine, he said
For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens."
Respecting the body also, the apostle has said, "We have a house not made with hands, eternal in the heavens,"
Celsus next assails the doctrine of the resurrection, which is a high and difficult doctrine, and one which more than others requires a high and advanced degree of wisdom to set forth how worthy it is of God; and how sublime a truth it is which teaches us that there is a seminal principle lodged in that which Scripture speaks of as the "tabernacle" of the soul, in which the righteous "do groan, being burdened, not for that they would be unclothed, but clothed upon."
Then, again, as there is "a tabernacle" and "an earthly house" which is in some sort necessary for this tabernacle, Scripture teaches us that "the earthly house of this tabernacle shall be dissolved," but that the tabernacle shall "be clothed upon with a house not made with hands, eternal in the heavens."
Now the followers of Origen bring forward this passage, "For we know that if our earthly house of this tabernacle were dissolved,"
For this is the crowning point of our hope, that we shall leave behind our present dwelling, which is but for a time, and depart to one that will last forever. For we have "a tabernacle not made with hands"
He treats of this subject in order to offer consolation against the fear of death and the dread of this very dissolution, as is even more manifest from what follows, when he adds, that "in this tabernacle of our earthly body we do groan, earnestly desiring to be clothed upon with the vesture which is from heaven,
For the apostle makes a distinction, when he goes on to say, "For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven, if so be that being clothed we shall not be found naked; "
the apostle here calls "clothing."
we be not found naked."
How is it possible, therefore, that that seed should be after images of the angels, seeing it has obtained a form after the likeness of men? Why, again, since it was of a spiritual nature, had it any need of descending into flesh? For what is carnal stands in need of that which is spiritual, if indeed it is to be saved, that in it it may be sanctified and cleared from all impurity, and that what is mortal may be swallowed up by immortality;
Still further did He also make it manifest, that we ought, after our calling, to be also adorned with works of righteousness, so that the Spirit of God may rest upon us; for this is the wedding garment, of which also the apostle speaks, "Not for that we would be unclothed, but clothed upon, that mortality might be swallowed up by immortality."
This earnest, therefore, thus dwelling in us, renders us spiritual even now, and the mortal is swallowed up by immortality.
He who has perfected us for this very thing is God, who also has given unto us the earnest of the Spirit."
with an unwillingness to be unclothed, but (we wish)to be clothed upon."
It was accordingly not without good reason that he described them as "not wishing indeed to be unclothed," but (rather as wanting) "to be clothed upon; "
"that this moral (body) might be swallowed up of life,"
Lastly, even if everything that is mortal in all the dead shall then be found decayed-at any rate consumed by death, by time, and through age,-is there nothing which will be "swallowed up of life,"
Then, again, questions very often are suggested by occasional and isolated terms, just as much as they are by connected sentences. Thus, because of the apostle's expression, "that mortality may be swallowed up of life "
and as a testimony of (our) faith; as a commendation of this flesh of ours, which is to be sustained for the "garment of immortality,"
2 Cor. 5:4 - NIV, NAB - in Pseudo-Gregory Thaumaturgus A Sectional Confession of Faith
Now He that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit."
will receive our souls; so when this perishable life shall be dissolved, we shall have the habitation which is before the resurrection-that is, our souls shall he with God, until we shall receive the new house which is prepared for us, and which shall never fall. Whence also "we groan," "not for that we would be unclothed," as to the body, "but clothed upon"
For the saints while "in the tabernacle, do groan being burdened"
This is why he shows us how much better it is for us not to be sorry, if we should be surprised by death, and tells us that we even hold of God "the earnest of His Spirit"
between God and man," He keeps in His own self the deposit of the flesh which has been committed to Him by both parties-the pledge and security of its entire perfection. For as "He has given to us the earnest of the Spirit, "
But if repentance is a thing human, its baptism must necessarily be of the same nature: else, if it had been celestial, it would have given both the Holy Spirit and remission of sins. But none either pardons sins or freely grants the Spirit save God only.
(pledged as it were thereby to have "the clothing upon," which is the object of our hope), and that "so long as we are in the flesh, we are absent from the Lord; "
In the same way, when he says, "Therefore we are always confident, and fully aware, that while we are at home in the body we are absent from the Lord; for we walk by faith, not be sight,"
and, "Whilst we are in our home in the body, we are away from our home in the Lord; "wherefore "we are well content to go from our home in the body, and to come to our home with the Lord."
and consider that he called the going of the householder into another country the time at which "we are at home in the body but absent from the Lord; "
If, then, the Lord counts the natural beauty of the body inferior to that of the soul, what thinks He of spurious beauty, rejecting utterly as He does all falsehood? "For we walk by faith, not by sight."
"For we walk by faith, not by sight,"
For the "house in heaven," with which we desire to be "clothed," is immortality; with which, when we are clothed, every weakness and mortality will be entirely "swallowed up" in it, being consumed by endless life. "For we walk by faith, not by sight; "
"rather to be absent from the body and to be present with the Lord,"
And comparison obtains in the case of things that fall under resemblance; as the more valiant man is more valiant among the valiant, and most valiant among cowards. Whence he adds, "Wherefore we strive, whether present or absent, to be accepted with Him,"
Then he says even to all: "We therefore earnestly desire to be acceptable unto God, whether absent or present; for we must all appear before the judgment-seat of Christ Jesus."
for we are before the eyes of our Lord and God, and "we must all appear at the judgment-seat of Christ, and must every one give an account of himself."
Non intelligunt ergo, ut videtur, quod "omnes nos oportet manifestari ante tribunal Christi, ut referat unusquisque per corpus ea quae fecit, sire bonum, sive malum: "
"Quare si quis est in Christo, nova creatura est," nec amplius peccatis dedita: "Vetera praeterierunt," vitam antiquam exuimus: "Ecce enim nova facta sunt,"
These evidences, then, of a stricter discipline existing among us, are an additional proof of truth, from which no man can safely turn aside, who bears in mind that future judgment, when "we must all stand before the judgment-seat of Christ,
In this view it is that he informs us how "we must all appear before the judgement-seat of Christ, that every one may receive the things done in his body, according as he hath done either good or bad."
God? But by mentioning both the judgment-seat and the distinction between works good and bad, he sets before us a Judge who is to award both sentences,
"That every one," as he goes on to say, "may receive the things done in his body, according to that he hath done, whether it be good or bad."
Still, although liberated from their offices, they will be yet preserved for judgment, "that every one may receive the things done in his body."
And how can he add that statement, "We must all stand before the judgment-seat of Christ, that every one of us may receive in his body, according to what he hath done, whether it be good or bad? "
"For we must all appear before the judgment-seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad,"
2 Cor. 5:10 - NIV, NAB - in Cyprian Treatise XII Three Books of Testimonies Against the Jews
So too in the second Epistle of Paul to the Corinthians: "We must all appear before the judgment-seat of Christ, that every one may bear the things proper to his body, according to those things which he hath done, whether they be good or evil."
2 Cor. 5:10 - NIV, NAB - in Cyprian Treatise XII Three Books of Testimonies Against the Jews
Also in the second Epistle of Paul to the Corinthians: "We must all be manifested before the tribunal of Christ, that every one may bear again the things which belong to his own body, according to what he hath done, whether good or evil."
For as no one shall escape death, so also the works of every man shall be laid open on the day of judgment, whether they have been good or evil.
But to us, who occupy a middle position between the perfect man add the apostate, when we stand before the judgment-seat of Christ,
For if "we must all stand before the judgment-seat of Christ, that each one may receive the things done in the body, according to what he hath done, whether it be good or bad,"
2 Cor. 5:15 - NIV, NAB - in Cyprian Treatise XI Exhortation to Martyrdom Addressed to Fortunatus
And again: "Christ died for all, that both they which live may not henceforth live unto themselves, but unto Him which died for them, and rose again."
And the pledge of this truth being already received through the Holy Spirit, the apostle said, "Yea, though we have known Christ after the flesh, yet now henceforth know we Him no more."
and announcing Himself as flesh, He calls to Himself those who are flesh, that He may in the first place cause them to be transformed according to the Word that was made flesh, and afterwards may lead them upwards to behold Him as He was before He became flesh; so that they, receiving the benefit, and ascending from their great introduction to Him, which was according to the flesh, say, "Even if we have known Christ after the flesh, yet henceforth know we Him no more."
He also applies to us that epithet "carnal" or "flesh-indulging," "although," as we are wont to say, "we have known Christ after the flesh, yet now henceforth we know Him no more,"
But we, who can truthfully boast that "if we have once known Christ after the flesh, but now no longer do we know Him so,"
and things in which the Jews make their boast. "Old things are passed away: behold, all things have become new."
the last like the first."
does He not turn away from the old state of things? And when by Isaiah He proclaims how "old things were passed away; and, behold, all things, which I am making, are new,"
Now, if the Creator indeed promised that "the ancient things should pass away,"
"If therefore any man be in Christ, he is a new creature; old; things are passed away; behold, all things are become new; "
emanated from the Creator, who, while predicting that "old things were to pass away," and that He would "make all things new,"
which was to impart to the waters its own purities-thenceforth, whatever flesh (is) "in Christ"
the apostle unteaches, suppressing the continuance of the Old Testament which has been buried in Christ, and establishing that of the New. But if there is a new creation in Christ,
but a new creature,
to have remodelled the old man
To-day, the most holy assembly, bearing upon its shoulders the heavenly joy that was for generations expected, imparts it to the race of man. "Old things are passed away"
With good right, therefore, has the sacred trumpet sounded, "Old things are passed away, behold all things are become new."
By whom also we exhort you in the Lord to abstain from your old conversation, vain bonds, separations, observances, distinction of meats, and daily washings: for "old things are passed away; behold, all things are become new."
"Cod was in Christ reconciling the world unto Himself, not imputing their trespasses unto them."
And they respond:- May Christ listen to thy prayers, and be pleased with thy sacrifice, receive thy oblation, and honour thy priesthood, and grant unto us, through thy mediation,
These four are, as it were, the elements of the faith of the Church, out of which elements the whole world which is reconciled to God in Christ is put together; as Paul says,
, and at the same time to unfold the truths of Christianity with such fulness as our purpose requires. And as Paul said, "We are ambassadors for Christ, as though God did beseech you by us,"
For it is distinctly clear to us that "He did no sin, neither was guile found in His mouth; and as one who knew no sin,"
nor from "virtue to vice," for "He knew no sin."
2 Cor. 5:21 - NIV, NAB - in Archelaus Acts of the Disputation with the Heresiarch Manes
: God forbid! Nay, rather, He was made sin for us, taking on Him our sins.
We will now, however, go a step further than we did before, and add, that if God made Christ who knew no sin to be sin for us,
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