{"slug":"khazarzar-athenagoras-de-resurrectione","id":null,"title":"khazarzar-athenagoras-de-resurrectione","title_source":"khazarzar-athenagoras-de-resurrectione","author":null,"genre":null,"date":null,"tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4.1-flash:floor","provider":"Relace","generated":"2026-11-15T17:35:31Z","cost_usd":0.023277},"source":{"registry_id":null,"work_id":"khazarzar-athenagoras-de-resurrectione","edition":"khazarzar","language":"","license":"Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer","url":null},"stats":{"passages":46,"english_words":11470,"coptic_letters":0,"source_letters":45697,"commentary_units":258,"commentary_kinds":8,"derived_notes":7,"ambiguities":68,"work_notes":5,"external_links":2,"timeline":5},"summary":{"work":"khazarzar-athenagoras-de-resurrectione","abstract":"Athenagoras's De resurrectione is a Greek treatise defending the Christian doctrine of bodily resurrection. The sole surviving manuscript, Paris. gr. 451 (10th century), also contains works by Justin Martyr and Tatian. The work is not securely dated but internal references suggest a terminus post quem of 176–180 CE. It was not included in Eusebius's list of orthodox works and is first cited by Methodius of Olympus in the early 4th century. Its attribution was questioned in the 16th century. The edition lacks a critical apparatus and does not record variant readings or silent emendations. No English translation or commentary accompanies this edition.","historical_context":"De resurrectione is attributed to Athenagoras, an Athenian Christian apologist active in the late 2nd century. The work is not securely dated; internal references suggest a terminus post quem of 176–180 CE, placing it in the late Antonine period. It was likely composed in Athens or Alexandria, where Athenagoras may have taught. The treatise engages with contemporary philosophical and heretical views on resurrection, possibly Gnostic or Marcionite. It was not included in Eusebius's list of orthodox works, indicating limited early circulation. The first certain citation is by Methodius of Olympus (early 4th century). The sole manuscript (Paris. gr. 451) is a 10th-century codex that also contains works of Justin Martyr and Tatian, suggesting a shared transmission context. The work's attribution was questioned in the 16th century, but most scholars accept Athenagoras's authorship.","significance":"De resurrectione is one of the earliest Christian treatises devoted solely to the resurrection, a central doctrine in early Christian apologetics. It influenced later Greek patristic thought, particularly in discussions of divine attributes and heresiology. The work's two-part argument structure and developed theological vocabulary prefigure later systematic treatments. Its survival in a single manuscript and disputed attribution highlight the complexities of early Christian textual transmission.","timeline":[{"date":"176–180 CE","event":"Terminus post quem based on internal references."},{"date":"Late 2nd century","event":"Probable composition of De resurrectione by Athenagoras."},{"date":"Early 4th century","event":"First citation by Methodius of Olympus."},{"date":"10th century","event":"Sole surviving manuscript (Paris. gr. 451) copied."},{"date":"16th century","event":"Attribution questioned by scholars."}],"relations":[{"work":"Justin Martyr, De resurrectione","relation":"Transmitted in same manuscript; similar apologetic genre.","key":"","label":null,"url":null},{"work":"Tatian, Oratio ad Graecos","relation":"Transmitted in same manuscript; contemporary apologetic work.","key":"","label":null,"url":null},{"work":"Methodius of Olympus, De resurrectione","relation":"First to cite Athenagoras's work.","key":"","label":null,"url":null},{"work":"Eusebius, Historia ecclesiastica","relation":"Does not list De resurrectione among orthodox works.","key":"","label":null,"url":null}],"external_links":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"Khazarzar edition of De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf","reason":"Source of the translated text."},{"key":"wikipedia:Athenagoras of Athens","label":"Athenagoras of Athens","url":"https://en.wikipedia.org/wiki/Athenagoras_of_Athens","reason":"Biographical context for the author."}],"cautions":["The work is not securely dated; internal references only provide a terminus post quem of 176–180 CE.","Attribution to Athenagoras was questioned in the 16th century, though most scholars accept it.","The sole manuscript (Paris. gr. 451) is a 10th-century copy; earlier transmission is unknown.","The edition lacks a critical apparatus; variant readings and silent emendations are not recorded."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000404,"generated":"2026-11-15T16:44:50Z"},"links":[],"checks":{"work":"khazarzar-athenagoras-de-resurrectione","status":"pass","blocking":[],"warnings":[],"stats":{"passages":46,"translated":46,"commentary_passages":46,"commentary_units":258,"english_words":11470,"source_letters":45697,"commentary_kinds":8},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The sole surviving Greek manuscript of De resurrectione is a 10th-century codex (Paris. gr. 451) that also contains works of Justin Martyr and Tatian.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Athenagoras’s authorship is accepted by most scholars, but the work is not securely dated. Internal references suggest a terminus post quem of 176–180 CE.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"De resurrectione was not included in Eusebius’s list of orthodox works and is first cited by Methodius of Olympus (early 4th cent.). Its attribution was questioned in the 16th century.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The edition lacks a critical apparatus; variant readings from the sole manuscript are not recorded, and the text may silently emend without note.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"background","lemma":"","severity":"info","text":"No English translation or commentary accompanies this edition; readers must consult the Greek text with only the brief editorial preface for orientation.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Greek; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: Christian literature in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 46 narrative."},{"kind":"caution","severity":"caution","text":"7 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: khazarzar."},{"kind":"source","severity":"info","text":"Licence: Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer"}],"derived_structure":{"narrative":46},"term_index":[],"citations":{"ed:khazarzar-athenagoras-de-resurrectione":{"label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}},"segments":[{"i":1,"ref":"p1","source":"Τ Υ ΥΤ Υ Π Ρ Ν ΣΤ Σ ΩΣ Ν ΚΡΩΝ Παντὶ δόγματι καὶ λόγῳ τῆς ἐν τούτοις ἀληθείας ἐχομένῳ παραφύεταί τι ψεῦδος· παραφύεται δὲ οὐκ ἐξ ὑποκειμένης τινὸς ἀρχῆς κατὰ φύσιν ὁρμώμενον ἢ τῆς κατ' αὐτὸ ὅπερ ἐστὶν ἕκαστον αἰτίας, ἀλλ' ὑπὸ τῶν τὴν ἔκθεσμον σπορὰν ἐπὶ διαφθορᾷ τῆς ἀληθείας τετιμηκότων σπουδαζόμενον. τοῦτο δ' ἔστιν εὑρεῖν πρῶτον μὲν ἐκ τῶν πάλαι ταῖς περὶ τούτων φροντίσιν ἐσχολακότων καὶ τῆς ἐκείνων πρός τε τοὺς ἑαυτῶν πρεσβυτέρους καὶ τοὺς ὁμοχρόνους γενομένης διαφορᾶς, οὐχ ἥκιστα δὲ ἐξ αὐτῆς τῆς τῶν ἐν μέσῳ στρεφομένων ταραχῆς. οὐδὲν γὰρ τῶν ἀληθῶν οἱ τοιοῦτοι κατέλιπον ἀσυκοφάντητον, οὐ τὴν οὐσίαν τοῦ θεοῦ, οὐ τὴν γνῶσιν, οὐ τὴν ἐνέργειαν, οὐ τὰ τούτοις ἐφεξῆς καθ' εἱρμὸν ἑπόμενα καὶ τὸν τῆς εὐσεβείας ἡμῖν ὑπογράφοντα λόγον· ἀλλ' οἱ μὲν πάντῃ καὶ καθάπαξ ἀπογινώσκουσιν τὴν περὶ τούτων ἀλήθειαν, οἱ δὲ πρὸς τὸ δοκοῦν αὑτοῖς διαστρέφουσιν, οἱ δὲ καὶ περὶ τῶν ἐμφανῶν ἀπορεῖν ἐπιτηδεύουσιν.","english":"To every doctrine and discourse that adheres to the truth in these matters, some falsehood attaches itself; it attaches itself not from any underlying principle proceeding according to nature or from the cause proper to each thing, but is zealously promoted by those who have honored the lawless sowing for the corruption of the truth. This can be observed first from those who long ago devoted themselves to concerns about these things and from the disagreement that arose between them and their own elders and contemporaries, and not least from the very confusion of those who are tossed about in the midst of things. For such persons have left nothing true unslandered—neither the essence of God, nor knowledge, nor activity, nor the things that follow in sequence from these and delineate for us the account of piety. But some utterly and completely despair of the truth concerning these matters, others distort it according to their own opinion, and others even affect perplexity about things that are evident.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Παντὶ δόγματι καὶ λόγῳ","severity":"info","text":"The opening phrase establishes a universal claim: every doctrine and discourse that adheres to truth is accompanied by a falsehood. This sets the polemical tone of the treatise.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ψεῦδος","severity":"info","text":"ψεῦδος ('falsehood') is a key term, contrasted with ἀλήθεια ('truth'). The author argues that falsehood is not natural but deliberately sown by opponents to corrupt truth.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"τὴν ἔκθεσμον σπορὰν","severity":"info","text":"The phrase 'lawless sowing' (ἔκθεσμον σπορὰν) likely alludes to heretical teachings, possibly Gnostic or Marcionite, which Athenagoras opposes. Such imagery of sowing falsehood was common in early Christian polemic.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρῶτον μὲν... οὐχ ἥκιστα δὲ","severity":"info","text":"The passage uses a two-part argument structure: first, historical evidence from earlier thinkers and their disagreements; second, the present confusion among those 'tossed about' (στρεφομένων). This frames the treatise's method.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"οὐ τὴν οὐσίαν τοῦ θεοῦ, οὐ τὴν γνῶσιν, οὐ τὴν ἐνέργειαν","severity":"info","text":"The triad 'essence, knowledge, activity' of God reflects a developed theological vocabulary that influenced later Greek patristic thought, especially in discussions of divine attributes and heresiology.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῆς ἐν τούτοις ἀληθείας","severity":"caution","text":"The phrase 'the truth in these matters' is ambiguous: it may refer to the specific topic of resurrection (the treatise's subject) or to Christian doctrine generally. The context suggests the former, but the Greek is unspecific.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'these matters' (τούτοις) is not explicit; it could be the resurrection or broader Christian truth.","The identity of 'those who have honored the lawless sowing' is unspecified, though likely heretical teachers."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ὅθεν οἶμαι δεῖν τοῖς περὶ ταῦτα πονουμένοις λόγων διττῶν, τῶν μὲν ὑπὲρ τῆς ἀληθείας, τῶν δὲ περὶ τῆς ἀληθείας· καὶ τῶν μὲν ὑπὲρ τῆς ἀληθείας πρὸς τοὺς ἀπιστοῦντας ἢ τοὺς ἀμφιβάλλοντας, τῶν δὲ περὶ τῆς ἀληθείας πρὸς τοὺς εὐγνωμονοῦντας καὶ μετ' εὐνοίας δεχομένους τὴν ἀλήθειαν. ὧν ἕνεκεν χρὴ τοὺς περὶ τούτων ἐξετάζειν ἐθέλοντας τὴν ἑκάστοτε προκειμένην χρείαν σκοπεῖν καὶ ταύτῃ τοὺς λόγους μετρεῖν τήν τε περὶ τούτων τάξιν μεθαρμόζειν πρὸς τὸ δέον καὶ μὴ τῷ δοκεῖν τὴν αὐτὴν πάντοτε φυλάττειν ἀρχὴν ἀμελεῖν τοῦ προσήκοντος καὶ τῆς ἐπιβαλλούσης ἑκάστῳ χώρας.\n\nὡς μὲν γὰρ πρὸς ἀπόδειξιν καὶ τὴν φυσικὴν ἀκολουθίαν, πάντοτε πρωτοστατοῦσιν οἱ περὶ αὐτῆς λόγοι τῶν ὑπὲρ αὐτῆς, ὡς δὲ πρὸς τὸ χρειωδέστερον, ἀνεστραμμένως οἱ ὑπὲρ αὐτῆς τῶν περὶ αὐτῆς. οὔτε γὰρ γεωργὸς δύναιτ' ἂν προσηκόντως καταβάλλειν τῇ γῇ τὰ σπέρματα, μὴ προεξελὼν τὰ τῆς ἀγρίας ὕλης καὶ τὰ τοῖς καταβαλλομένοις ἡμέροις σπέρμασιν λυμαινόμενα, οὔτε ἰατρὸς ἐνεῖναί τι τῶν ὑγιεινῶν φαρμάκων τῷ δεομένῳ θεραπείας σώματι, μὴ τὴν ἐνοῦσαν κακίαν προκαθήρας ἢ τὴν ἐπιρρέουσαν ἐπισχών· οὔτε μὴν ὁ τὴν ἀλήθειαν διδάσκειν ἐθέλων περὶ τῆς ἀληθείας λέγων πεῖσαι δύναιτ' ἄν τινα ψευδοδοξίας τινὸς ὑποικουρούσης τῇ τῶν ἀκουόντων διανοίᾳ καὶ τοῖς λόγοις ἀντιστατούσης. διὸ πρὸς τὸ χρειωδέστερον ἀφορῶντες καὶ ἡμεῖς προτάσσομεν ἔσθ' ὅτε τοὺς ὑπὲρ τῆς ἀληθείας λόγους τῶν περὶ τῆς ἀληθείας· κατὰ τὸν αὐτὸν δὲ τρόπον ποιῆσαι καὶ νῦν ἐπὶ τῶν τῆς ἀναστάσεως λόγων οὐκ ἀχρεῖον φαίνεται σκοποῦσι τὸ δέον.","english":"Hence I think it necessary for those laboring over these matters to employ two kinds of discourses: those on behalf of the truth, and those concerning the truth. And the discourses on behalf of the truth are directed toward those who disbelieve or doubt, while those concerning the truth are directed toward those who are well-disposed and receive the truth with goodwill. For this reason, those who wish to examine these matters must consider the need that lies before them on each occasion, measure their discourses by this need, and adapt the order of these matters to what is fitting, rather than always preserving the same beginning in appearance and neglecting what is appropriate and the place that belongs to each.\n\nFor as regards demonstration and natural sequence, the discourses concerning it always take precedence over those on behalf of it; but as regards what is more necessary, the discourses on behalf of it take precedence over those concerning it, in reverse order. For neither could a farmer properly cast seeds into the ground without first removing the wild growth and what harms the cultivated seeds that are sown, nor could a physician introduce any healthful remedy into a body needing treatment without first cleansing the existing disease or checking what is flowing in; nor, indeed, could one wishing to teach the truth, when speaking concerning the truth, persuade anyone if some false opinion lurks in the minds of the hearers and opposes the arguments. Therefore, looking to what is more necessary, we too sometimes place the discourses on behalf of the truth before those concerning the truth; and in the same way, it does not seem useless to do so now in the case of the discourses on the resurrection, when we aim at what is fitting.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"λόγων διττῶν","severity":"info","text":"Athenagoras distinguishes two types of discourse: 'on behalf of truth' (ὑπὲρ τῆς ἀληθείας) and 'concerning truth' (περὶ τῆς ἀληθείας). The former is apologetic, the latter expository.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"προτάσσομεν ἔσθ' ὅτε","severity":"info","text":"The author announces a structural principle: sometimes the apologetic discourse precedes the expository, depending on the audience's need. This frames the treatise's order.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"γεωργὸς ... ἰατρὸς","severity":"info","text":"The agricultural and medical analogies are common in Greek philosophical rhetoric, used to illustrate preparatory removal of obstacles before positive instruction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸ χρειωδέστερον","severity":"info","text":"The 'more necessary' (τὸ χρειωδέστερον) refers to the practical priority of refuting false opinions before teaching the truth, a key methodological point.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"οὔτε γὰρ γεωργὸς ... οὔτε ἰατρὸς ... οὔτε μὴν","severity":"info","text":"The triple analogy (farmer, physician, teacher) is a rhetorical amplification typical of Greek protreptic literature, reinforcing the necessity of preparatory argument.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀνεστραμμένως","severity":"caution","text":"The adverb 'in reverse order' (ἀνεστραμμένως) is ambiguous: it could mean the order is inverted relative to logical sequence, or that the priority shifts based on audience need.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ χρειωδέστερον' could be read as 'what is more useful' or 'what is more necessary'; the translation adopts 'more necessary'.","The adverb 'ἀνεστραμμένως' may imply a complete reversal or merely a pragmatic reordering; the context suggests the latter."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"καὶ γὰρ ἐν τούτοις εὑρίσκομεν τοὺς μὲν ἀπιστοῦντας πάντῃ, τινὰς δὲ ἀμφιβάλλοντας καὶ τῶν γε τὰς πρώτας ὑποθέσεις δεξαμένων τινὰς ἐπ' ἴσης τοῖς ἀμφιβάλλουσιν ἀποροῦντας· τὸ δὲ πάντων παραλογώΕρευνητικό έργο: ΔΡΟΜΟΙ ΤΗΣ ΠΙΣΤΗΣ – ΨΗΦΙΑΚΗ ΠΑΤΡΟΛΟΓΙΑ.\n\nτατον ὅτι ταῦτα πάσχουσιν οὐδ' ἡντιναοῦν ἔχοντες ἐκ τῶν πραγμάτων ἀπιστίας ἀφορμὴν οὐδ' αἰτίαν εὑρίσκοντες εἰπεῖν εὔλογον, δι' ἣν ἀπιστοῦσιν ἢ διαποροῦσιν.\n\nΣκοπῶμεν δὲ οὑτωσί. πᾶσα ἀπιστία μὴ προχείρως καὶ κατά τινα δόξαν ἄκριτον ἐγγινομένη τισὶν ἀλλὰ μετά τινος αἰτίας ἰσχυρᾶς καὶ τῆς κατὰ τὴν ἀλήθειαν ἀσφαλείας τότε τὸν εἰκότα σῴζει λόγον, ὅταν αὐτὸ τὸ πρᾶγμα περὶ οὗ ἀπιστοῦσιν ἄπιστον εἶναι δοκῇ· τὸ γάρ τοι τοῖς οὐκ οὖσιν ἀπίστοις ἀπιστεῖν ἀνθρώπων ἔργον οὐχ ὑγιαινούσῃ κρίσει περὶ τὴν ἀλήθειαν χρωμένων. οὐκοῦν χρὴ καὶ τοὺς περὶ τῆς ἀναστάσεως ἀπιστοῦντας ἢ διαποροῦντας μὴ πρὸς τὸ δοκοῦν αὑτοῖς ἀκρίτως καὶ τὸ τοῖς ἀκολάστοις κεχαρισμένον τὴν περὶ ταύτης ἐκφέρειν γνώμην, ἀλλ' ἢ μηδεμιᾶς αἰτίας ἐξάπτειν τὴν τῶν ἀνθρώπων γένεσιν (ὃ δὴ καὶ λίαν ἐστὶν εὐεξέλεγκτον) ἢ τῷ θεῷ τὴν τῶν ὄντων ἀνατιθέντας αἰτίαν εἰς τὴν τοῦδε τοῦ δόγματος ἀποβλέπειν ὑπόθεσιν καὶ διὰ ταύτης δεικνύναι τὴν ἀνάστασιν οὐδαμόθεν ἔχουσαν τὸ πιστόν.","english":"For even among these we find some who disbelieve entirely, others who are in doubt, and some of those who have accepted the first principles who are equally perplexed with those who doubt. And the most irrational thing of all is that they suffer this without having any ground for disbelief from the facts themselves, nor can they give any reasonable cause why they disbelieve or are perplexed.\n\nLet us consider it thus. Every disbelief that does not arise rashly and from some uncritical opinion but from some strong cause preserves a plausible account of security in regard to the truth only when the matter itself about which they disbelieve appears to be unbelievable. For to disbelieve things that are not unbelievable is the work of men who do not use a sound judgment concerning the truth. Therefore, those who disbelieve or are perplexed about the resurrection ought not to deliver their opinion about it uncritically according to what seems to them and what is pleasing to the undisciplined, but either to attach the generation of human beings to no cause (which is indeed very easy to refute) or, attributing the cause of existing things to God, to look to the hypothesis of this doctrine and through it to show that the resurrection has no credibility from any source.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ γὰρ ἐν τούτοις εὑρίσκομεν","severity":"info","text":"The passage continues the argument from the previous passage, distinguishing between types of disbelievers and doubters, and introducing a logical framework for evaluating disbelief.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀπιστία","severity":"info","text":"ἀπιστία (disbelief) is a key term here, contrasted with doubt (ἀμφιβάλλω) and perplexity (ἀπορέω). The author argues that rational disbelief must be based on the inherent incredibility of the matter.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῷ θεῷ τὴν τῶν ὄντων ἀνατιθέντας αἰτίαν","severity":"info","text":"Athenagoras references a standard Christian apologetic argument: if one attributes the cause of all things to God, then the resurrection must be examined in light of that hypothesis, not dismissed without reason.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"εὐεξέλεγκτον","severity":"caution","text":"The Greek εὐεξέλεγκτον (easy to refute) is a rare compound; the text is clear, but the argument that attaching human generation to no cause is easily refuted may be a rhetorical simplification.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸ πάντων παραλογώτατον","severity":"info","text":"The author calls it 'most irrational' that some disbelieve without any factual basis, emphasizing that disbelief should be grounded in the nature of the matter itself.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a minor textual issue: παραλογώΕρευνητικό έργο: ΔΡΟΜΟΙ ΤΗΣ ΠΙΣΤΗΣ – ΨΗΦΙΑΚΗ ΠΑΤΡΟΛΟΓΙΑ. appears to be a corruption or insertion; the intended word is likely παραλογώτατον (most irrational), as in the English draft."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"τοῦτο δὲ ποιήσουσιν, ἐὰν δεῖξαι δυνηθῶσιν ἢ ἀδύνατον ὂν τῷ θεῷ ἢ ἀβούλητον τὰ νεκρωθέντα τῶν σωμάτων ἢ καὶ πάντῃ διαλυθέντα πάλιν ἑνῶσαι καὶ συναγαγεῖν πρὸς τὴν τῶν αὐτῶν ἀνθρώπων σύστασιν. ἐὰν δὲ τοῦτο μὴ δύνωνται, παυσάσθωσαν τῆς ἀθέου ταύτης ἀπιστίας καὶ τοῦ βλασφημεῖν ἃ μὴ θέμις· ὅτι γὰρ οὔτε τὸ ἀδύνατον λέγοντες ἀληθεύουσιν οὔτε τὸ ἀβούλητον, ἐκ τῶν·ηθησομένων γενήσεται φανερόν. Τὸ ἀδύνατόν τινι γινώσκεται κατ' ἀλήθειαν τοιοῦτον ἢ ἐκ τοῦ μὴ γινώσκειν τὸ γενησόμενον ἢ ἐκ τοῦ δύναμιν ἀρκοῦσαν μὴ ἔχειν πρὸς τὸ ποιῆσαι καλῶς τὸ ἐγνωσμένον. ὅ τε γὰρ ἀγνοῶν τι τῶν γενέσθαι δεόντων οὐκ ἂν οὔτ' ἐγχειρῆσαι οὔτε ποιῆσαι δυνηθείη τὸ παράπαν ὅπερ ἀγνοεῖ, ὅ τε γινώσκων καλῶς τὸ ποιηθησόμενον καὶ πόθεν γένοιτ' ἂν καὶ πῶς, δύναμιν δὲ ἢ μηδ' ὅλως ἔχων πρὸς τὸ ποιῆσαι τὸ γινωσκόμενον ἢ μὴ ἀρκοῦσαν ἔχων, οὐκ ἂν ἐγχειρήσειεν τὴν ἀρχήν, εἰ σωφρονοῖ καὶ τὴν ἰδίαν ἐπισκέψαιτο δύναμιν, ἐγχειρήσας δὲ ἀπερισκέπτως οὐκ ἂν ἐπιτελέσειεν τὸ δόξαν. ἀλλ' οὔτε ἀγνοεῖν τὸν θεὸν δυνατὸν τῶν ἀναστησομένων σωμάτων τὴν φύσιν κατά τε μέρος ὅλον καὶ μόριον οὔτε μὴν ὅποι χωρεῖ τῶν λυομένων ἕκαστον καὶ ποῖον τοῦ στοιχείου μέρος δέδεκται τὸ λυθὲν καὶ χωρῆσαν πρὸς τὸ συγγενές, κἂν πάνυ παρ' ἀνθρώποις ἀδιάκριτον εἶναι δοκῇ τὸ τῷ παντὶ πάλιν προσφυῶς ἡνωμένον.","english":"They will do this if they can show either that it is impossible for God or that it is not his will to reunite and bring together the dead bodies, even those completely dissolved, for the reconstitution of the same human beings. But if they cannot do this, let them cease from this godless disbelief and from blaspheming what is not lawful. For that they speak the truth neither when they say it is impossible nor when they say it is not his will will become clear from what follows. The impossible for someone is known truly as such either from not knowing what will come to be or from not having sufficient power to do well what is known. For he who is ignorant of what must come to be could neither undertake nor accomplish at all what he is ignorant of, while he who knows well what will be done and from where and how it could come to be, but has either no power at all to do what is known or insufficient power, would not undertake it in the first place, if he were prudent and considered his own power, and if he undertook it without due consideration, he would not complete what he intended. But it is not possible for God to be ignorant of the nature of the bodies that will be resurrected, both as a whole and in each part, nor of where each of the dissolved elements goes and which part of the element has received what was dissolved and has gone to its kindred, even if among men what is again harmoniously united with the whole seems entirely indiscernible.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The author argues that opponents must prove either impossibility or unwillingness on God's part; otherwise, their disbelief is groundless.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀβούλητον","severity":"info","text":"The term ἀβούλητον (not willed) is paired with ἀδύνατον (impossible) as the two grounds for denying resurrection; the argument hinges on refuting both.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage sets up a conditional argument: if opponents cannot prove impossibility or unwillingness, they must cease disbelief. This frames the subsequent refutation.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Athenagoras engages with contemporary philosophical objections to bodily resurrection, likely from Middle Platonist or Epicurean sources, which denied divine concern for matter.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The distinction between divine ignorance and lack of power echoes arguments in early Christian apologetics (e.g., Justin, Tatian) that God's omnipotence and omniscience guarantee resurrection.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text at the end of the passage contains a lacuna or corruption: ἐκ τῶν·ηθησομένων is likely a scribal error for ἐκ τῶν ῥηθησομένων (from what will be said).","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ἐκ τῶν·ηθησομένων is corrupt; the reading adopted is ἐκ τῶν ῥηθησομένων ('from what will be said')."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"ᾧ γὰρ οὐκ ἠγνόητο πρὸ τῆς οἰκείας ἑκάστου συστάσεως οὔτε τῶν γενησομένων στοιχείων ἡ φύσις, ἐξ ὧν τὰ τῶν ἀνθρώπων σώματα, οὔτε τὰ μέρη τούτων, ἐξ ὧν ἔμελλεν λήψεσθαι τὸ δόξαν πρὸς τὴν τοῦ ἀνθρωπείου σώματος σύστασιν, εὔδηλον ὡς οὐδὲ μετὰ τὸ διαλυθῆναι τὸ πᾶν ἀγνοηθήσεται ποῦ κεχώρηκεν ἕκαστον ὧν εἴληφεν πρὸς τὴν ἑκάστου συμπλήρωσιν.\n\nὅσον μὲν γὰρ κατὰ τὴν νῦν κρατοῦσαν παρ' ἡμῖν\n\nτῶν πραγμάτων τάξιν καὶ τὴν ἐφ' ἑτέρων κρίσιν, μεῖζον τὸ τὰ μὴ γενόμενα προγινώσκειν· ὅσον δὲ πρὸς τὴν ἀξίαν τοῦ θεοῦ καὶ τὴν τούτου σοφίαν, ἀμφότερα κατὰ φύσιν καὶ·ᾴδιον ἐπ' ἴσης τῷ τὰ μὴ γενόμενα προγινώσκειν τὸ καὶ διαλυθέντα γινώσκειν. Καὶ μὴν καὶ τὴν δύναμιν ὡς ἔστιν ἀρκοῦσα πρὸς τὴν τῶν σωμάτων ἀνάστασιν, δείκνυσιν ἡ τούτων αὐτῶν γένεσις. εἰ γὰρ μὴ ὄντα κατὰ τὴν πρώτην σύστασιν ἐποίησεν τὰ τῶν ἀνθρώπων σώματα καὶ τὰς τούτων ἀρχάς, καὶ διαλυθέντα καθ' ὃν ἂν τύχῃ τρόπον, ἀναστήσει μετὰ τῆς ἴσης εὐμαρείας· ἐπ' ἴσης γὰρ αὐτῷ καὶ τοῦτο δυνατόν.","english":"For that which was not unknown before the individual constitution of each person, neither the nature of the elements from which human bodies are composed nor the parts of these from which he intended to take what he decided for the constitution of the human body, it is evident that after the dissolution of the whole, it will not be unknown where each of the things he took for the completion of each has gone.\n\nFor as far as the order of things now prevailing among us and the judgment concerning other matters is concerned, it is greater to foreknow things that have not yet come to be; but with regard to the dignity of God and his wisdom, both are by nature and eternally equal: to foreknow things that have not yet come to be and to know things that have been dissolved. And indeed, that his power is sufficient for the resurrection of bodies is shown by the very generation of these bodies. For if he made human bodies and their beginnings from non-existence at the first constitution, he will also raise them, when dissolved in whatever manner, with equal ease; for this too is equally possible for him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πρὸ τῆς οἰκείας ἑκάστου συστάσεως","severity":"info","text":"Athenagoras argues that God's foreknowledge of the elements and parts used in each human body guarantees his ability to reconstitute them after dissolution.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"σύστασις","severity":"info","text":"σύστασις here means 'constitution' or 'composition' of the body, not 'resurrection' (ἀνάστασις). The distinction is crucial: God's prior knowledge of the body's composition grounds his power to restore it.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"προγινώσκειν","severity":"info","text":"The argument that divine foreknowledge and post-dissolution knowledge are co-equal reflects Middle Platonic and early Christian apologetic themes of God's timeless omniscience.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὅσον μὲν γὰρ ... ὅσον δὲ","severity":"info","text":"The passage uses a contrastive structure (μὲν ... δὲ) to distinguish human epistemic limitations from divine capacity, reinforcing the rhetorical move from impossibility to possibility.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"εἰ γὰρ μὴ ὄντα ... ἐποίησεν","severity":"info","text":"The argument from creation ex nihilo to resurrection parallels early Christian reasoning (e.g., Irenaeus, Haer. 5.3.2-3) that God's original act of creation demonstrates his power to restore.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ πᾶν","severity":"caution","text":"τὸ πᾶν may refer to 'the whole body' or 'the entire universe'; the context of bodily dissolution favors the former, but ambiguity remains.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["τὸ πᾶν: could mean 'the whole body' or 'the entire universe'; the context of bodily dissolution favors the former.","τὴν νῦν κρατοῦσαν παρ' ἡμῖν τῶν πραγμάτων τάξιν: 'the order of things now prevailing among us' is vague; it likely refers to human epistemic limitations."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"καὶ τῷ λόγῳ βλάβος οὐδὲν, κἂν ἐξ ὕλης ὑποθῶνταί τινες τὰς πρώτας ἀρχάς, κἂν ἐκ τῶν στοιχείων ὡς πρώτων τὰ σώματα τῶν ἀνθρώπων, κἂν ἐκ σπερμάτων. ἧς γάρ ἐστι δυνάμεως καὶ τὴν παρ' αὐτοῖς νενομισμένην ἄμορφον οὐσίαν μορφῶσαι καὶ τὴν ἀνείδεον καὶ ἀδιακόσμητον πολλοῖς καὶ διαφόροις εἴδεσιν κοσμῆσαι καὶ τὰ μέρη τῶν στοιχείων εἰς ἓν συναγαγεῖν καὶ τὸ σπέρμα ἓν ὂν καὶ ἁπλοῦν εἰς πολλὰ διελεῖν καὶ τὸ ἀδιάρθρωτον διαρθρῶσαι καὶ τῷ μὴ ζῶντι δοῦναι ζωήν, τῆς αὐτῆς ἐστιν καὶ τὸ διαλελυμένον ἑνῶσαι καὶ τὸ κείμενον ἀναστῆσαι καὶ τὸ τεθνηκὸς ζῳοποιῆσαι πάλιν καὶ τὸ φθαρτὸν μεταβαλεῖν εἰς ἀφθαρσίαν. τοῦ αὐτοῦ δ' ἂν εἴη καὶ τῆς αὐτῆς δυνάμεως καὶ σοφίας καὶ τὸ διατεθρυμμένον εἰς πλήθη ζῴων παντοδαπῶν ὁπόσα τοῖς τοιούτοις σώμασιν ἐπιτρέχειν εἴωθεν καὶ τὸν ἐκ τούτων ἀγείρειν κόρον, διακρῖναι μὲν ἐκεῖθεν, ἑνῶσαι δὲ πάλιν τοῖς οἰκείοις μέρεσι καὶ μορίοις, κἂν εἰς ἓν ἐξ ἐκείνων χωρήσῃ ζῷον, κἂν εἰς πολλά, κἂν ἐντεῦθεν εἰς ἕτερα, κἂν αὐτοῖς ἐκείνοις συνδιαλυθὲν ἐπὶ τὰς πρώτας ἀρχὰς ἐνεχθῇ κατὰ τὴν φυσικὴν εἰς ταύτας ἀνάλυσιν· ὃ δὴ καὶ μάλιστα ταράττειν ἔδοξέν τινας καὶ τῶν ἐπὶ σοφίᾳ θαυμαζομένων, ἰσχυρὰς οὐκ οἶδ' ὅπως ἡγησαμένων τὰς παρὰ τῶν πολλῶν φερομένας διαπορήσεις.","english":"And it is no harm to the argument, whether some suppose the first principles to be from matter, or human bodies to be from the elements as first principles, or from seeds. For the same power that can form the formless substance, as they conceive it, and adorn the shapeless and unordered with many and various forms, and bring together the parts of the elements into one, and divide the seed, which is one and simple, into many, and articulate what is unarticulated, and give life to what is not living—that same power can also unite what is dissolved, raise up what is fallen, make alive again what is dead, and transform what is perishable into imperishability. And it would belong to the same power and wisdom to gather up the satiety from these, which is scattered into multitudes of all kinds of animals that customarily infest such bodies, and to separate it from there, and again unite it with its proper parts and members, whether it has passed into one animal from those, or into many, or from there into others, or has been dissolved together with those very animals and carried to the first principles according to the natural analysis into them—which indeed seems especially to trouble some, even those admired for wisdom, who have somehow considered strong the perplexities brought forward by the many.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"καὶ τῷ λόγῳ βλάβος οὐδέν","severity":"info","text":"Athenagoras asserts that the argument is not harmed by differing theories of material origins, whether from matter, elements, or seeds. This rhetorical move broadens the scope of his proof for resurrection.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κόρον","severity":"info","text":"The term 'κόρον' (satiety) here likely refers to the putrefactive residue or waste consumed by scavenging animals, which must be recovered and reunited with the original body. This is a key concept in Athenagoras' argument for bodily integrity.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τοῦ αὐτοῦ δ' ἂν εἴη","severity":"info","text":"The passage employs a parallel structure: the same divine power that creates and orders also restores and resurrects. This rhetorical symmetry reinforces the logical necessity of resurrection as a continuation of divine agency.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὰς παρὰ τῶν πολλῶν φερομένας διαπορήσεις","severity":"info","text":"Athenagoras references common objections to resurrection, likely from pagan or philosophical critics. The phrase 'perplexities brought forward by the many' indicates a polemical context, defending Christian doctrine against contemporary skepticism.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τῶν ἐπὶ σοφίᾳ θαυμαζομένων","severity":"info","text":"Athenagoras notes that even admired philosophers are troubled by these objections. This reflects the early Christian apologetic strategy of engaging with and refuting high-status intellectual opponents.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'κόρον' could be interpreted as 'satiety' or 'surfeit' in a moral sense, but the context of scavenging animals suggests a material residue. The reading adopted follows the material interpretation."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"ὗτοι δέ γέ φασιν πολλὰ μὲν σώματα τῶν ἐν ναυαγίοις ἢ ποταμοῖς δυσθανάτων ἰχθύσιν γενέσθαι τροφήν, πολλὰ δὲ τῶν ἐν πολέμοις θνῃσκόντων ἢ κατ' ἄλλην τινὰ τραχυτέραν αἰτίαν καὶ πραγμάτων περίστασιν ταφῆς ἀμοιρούντων τοῖς προστυγχάνουσιν ζῴοις προκεῖσθαι βοράν.\n\nτῶν οὖν οὕτως ἀναλισκομένων σωμάτων καὶ τῶν ταῦτα συμπληρούντων μερῶν καὶ μορίων εἰς πολὺ πλῆθος ζῴων διαθρυπτομένων καὶ διὰ τῆς τροφῆς τοῖς τῶν τρεφομένων σώμασιν ἑνουμένων, πρῶτον μὲν τὴν διάκρισιν τούτων φασὶν ἀδύνατον, πρὸς δὲ ταύτῃ τὸ δεύτερον ἀπορώτερον. τῶν γὰρ τὰ σώματα τῶν ἀνθρώπων ἐκβοσκηθέντων ζῴων, ὁπόσα πρὸς τροφὴν ἀνθρώποις ἐπιτήδεια, διὰ τῆς τούτων γαστρὸς ἰόντων καὶ τοῖς τῶν μετειληφότων σώμασιν ἑνουμένων, ἀνάγκην εἶναι πᾶσαν τὰ μέρη τῶν ἀνθρώπων, ὁπόσα τροφὴ γέγονεν τοῖς μετειληφόσι ζῴοις, πρὸς\n\nἕτερα τῶν ἀνθρώπων μεταχωρεῖν σώματα, τῶν μεταξὺ τούτοις τραφέντων ζῴων τὴν ἐξ ὧν ἐτράφησαν τροφὴν διαπορθμευόντων εἰς ἐκείνους τοὺς ἀνθρώπους ὧν ἐγένετο τροφή.","english":"These men say that many bodies of those who die in shipwrecks or rivers become food for fish, and many of those dying in wars or from some other harsh cause and circumstance of affairs, deprived of burial, lie as prey for whatever animals encounter them.\n\nTherefore, of bodies consumed in this way, and of the parts and members composing them, broken up into a great multitude of animals and united through nourishment to the bodies of those fed, they say first that the separation of these is impossible, and secondly, more perplexing than this. For of the animals that have fed on human bodies, as many as are suitable for human food, passing through the stomachs of these and being united to the bodies of those who have partaken of them, there is a necessity that all the parts of humans which have become food for the animals that partook of them pass over into other human bodies, the animals fed between them conveying the nourishment from which they were fed to those humans for whom they became food.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"δυσθανάτων","severity":"info","text":"The term δυσθανάτων (lit. 'dying badly') refers to violent or untimely death, often without proper burial, a key concern in early Christian resurrection debates.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ναυαγίοις","severity":"info","text":"Shipwrecks and battlefield deaths were common objections to bodily resurrection in pagan and Christian polemic, as bodies were dispersed and consumed by animals.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρῶτον μὲν ... δεύτερον","severity":"info","text":"Athenagoras structures the objection in two parts: first, the impossibility of separating consumed human parts; second, the more perplexing problem of human flesh passing through multiple animal and human bodies.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"διάκρισιν","severity":"info","text":"διάκρισιν ('separation') is a technical term in resurrection debates, denoting the recovery and reassembly of dispersed bodily parts, a central challenge for physical resurrection.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"τροφή","severity":"info","text":"The argument that human flesh becomes animal food and then re-enters human bodies parallels objections found in Origen (Contra Celsum 4.57) and later in Augustine (City of God 22.12).","cites":[],"named_sources":["Origen c. 248","Augustine c. 426"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπορώτερον","severity":"caution","text":"The comparative ἀπορώτερον ('more perplexing') signals that Athenagoras presents the second objection as logically harder to resolve, but the Greek does not specify whether he endorses or merely reports it.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek does not clarify whether Athenagoras himself finds the second objection truly more difficult or is merely reporting the opponents' view.","The phrase 'τῶν μεταξὺ τούτοις τραφέντων ζῴων' could be read as animals fed between the first and second human consumers, but the exact chain of consumption is left vague."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"εἶτα τούτοις ἐπιτραγῳδοῦσιν τὰς ἐν λιμοῖς καὶ μανίαις τολμηθείσας τεκνοφαγίας καὶ τοὺς κατ' ἐπιβουλὴν ἐχθρῶν ὑπὸ τῶν γεννησαμένων ἐδηδεμένους παῖδας καὶ τὴν Μηδικὴν τράπεζαν ἐκείνην καὶ τὰ τραγικὰ δεῖπνα Θυέστου καὶ τοιαύτας δή τινας ἐπισυνείρουσι παρ' Ἕλλησιν καὶ βαρβάροις καινουργηθείσας συμφορὰς ἔκ τε τούτων κατασκευάζουσιν, ὡς νομίζουσιν, ἀδύνατον τὴν ἀνάστασιν, ὡς οὐ δυναμένων τῶν αὐτῶν μερῶν ἑτέροις τε καὶ ἑτέροις συναναστῆναι σώμασιν, ἀλλ' ἤτοι τὰ τῶν προτέρων συστῆναι μὴ δύνασθαι, μετεληλυθότων τῶν ταῦτα συμπληρούντων μερῶν πρὸς ἑτέρους, ἢ τούτων ἀποδοθέντων τοῖς προτέροις ἐνδεῶς ἕξειν τὰ τῶν ὑστέρων. Ἐμοὶ δὲ δοκοῦσιν οἱ τοιοῦτοι πρῶτον μὲν τὴν τοῦ δημιουργήσαντος καὶ διοικοῦντος τόδε τὸ πᾶν ἀγνοεῖν δύναμίν τε καὶ σοφίαν, ἑκάστου ζῴου φύσει καὶ γένει τὴν προσφυῆ καὶ κατάλληλον συναρμόσαντος τροφὴν καὶ μήτε πᾶσαν φύσιν πρὸς ἕνωσιν ἢ κρᾶσιν παντὸς σώματος ἰέναι δικαιώσαντος μήτε πρὸς διάκρισιν τῶν ἑνωθέντων ἀπόρως ἔχοντος, ἀλλὰ καὶ τῇ καθ' ἕκαστον φύσει τῶν γενομένων τὸ δρᾶν ἢ πάσχειν ἃ πέφυκεν ἐπιτρέποντος ἄλλο δὲ κωλύοντος καὶ πᾶν ὃ βούλεται καὶ πρὸς ὃ βούλεται συγχωροῦντος ἢ μεταστρέφοντος, πρὸς δὲ τοῖς εἰρημένοις μηδὲ τὴν ἑκάστου τῶν τρεφόντων ἢ τρεφομένων ἐπεσκέφθαι δύναμίν τε καὶ φύσιν. ἦ γὰρ ἂν ἔγνωσαν ὅτι μὴ πᾶν ὃ προσφέρεταί τις ὑπενδόσει τῆς ἔξωθεν ἀνάγκης, τοῦτο γίνεται τῷ ζῴῳ τροφὴ προσφυής·","english":"Then they declaim tragically about the acts of child-eating dared in famines and fits of madness, and about children devoured by their own parents through the machinations of enemies, and about that Median banquet, and the tragic feasts of Thyestes, and they string together such other novel calamities among Greeks and barbarians. From these they construct, as they suppose, the impossibility of the resurrection, on the ground that the same parts cannot be reassembled with different bodies in turn, but either the bodies of the former cannot be reconstituted, since the parts that complete them have passed into others, or, if these parts are restored to the former, the bodies of the latter will be deficient. To me, however, such men seem, first, to be ignorant of the power and wisdom of the one who fashioned and governs this universe, who adapted to each animal, according to its nature and kind, the nourishment that is fitting and appropriate, and who neither ordained that every nature should proceed to union or mixture with every body, nor is at a loss for the separation of what has been united, but who permits each created thing to act or be acted upon according to its own nature, while preventing something else, and who allows or transforms everything as he wishes and for whatever purpose he wishes; and, in addition to what has been said, they have not examined the power and nature of each thing that nourishes or is nourished. For they would have known that not everything that one takes in, under the compulsion of external necessity, becomes suitable nourishment for the animal.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Μηδικὴν τράπεζαν","severity":"info","text":"The 'Median banquet' likely refers to the story of Astyages serving the flesh of Harpagus' son, a Persian tale of cannibalism under duress, paralleling the Greek Thyestes myth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐπιτραγῳδοῦσιν","severity":"info","text":"The verb ἐπιτραγῳδοῦσιν (from τραγῳδία, 'tragedy') means 'to declaim tragically' or 'to exaggerate with dramatic effect', underscoring the opponents' rhetorical amplification of horror stories.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐμοὶ δὲ δοκοῦσιν","severity":"info","text":"This phrase marks a clear structural shift from the opponents' arguments to Athenagoras' refutation, introducing his counter-argument about divine power and wisdom.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"τὴν τοῦ δημιουργήσαντος καὶ διοικοῦντος τόδε τὸ πᾶν ἀγνοεῖν δύναμίν τε καὶ σοφίαν","severity":"info","text":"Athenagoras asserts that the opponents fail to recognize the creator's power and wisdom, a key theological premise for his argument that resurrection is possible despite apparent bodily dispersal.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὰ τραγικὰ δεῖπνα Θυέστου","severity":"caution","text":"The reference to Thyestes' feast is a mythological exemplum of involuntary cannibalism. The Greek text does not specify which version of the myth is intended, but the point is the horror of unknowing consumption of kin.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"τεκνοφαγίας","severity":"info","text":"The charge of child-eating (τεκνοφαγία) was a common anti-Christian calumny in the second century, which Athenagoras here turns into a philosophical objection to resurrection, distancing Christians from such accusations.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ τραγικὰ δεῖπνα Θυέστου' is a mythological reference; the exact version of the myth (e.g., Aeschylus, Sophocles, or Euripides) is not specified. The reading assumes a general knowledge of the Thyestes story."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"ἀλλὰ τὰ μὲν ἅμα τῷ προσομιλῆσαι τοῖς περιπτυσσομένοις τῆς κοιλίας μέρεσι φθείρεσθαι πέφυκεν ἐμούμενά τε καὶ διαχωρούμενα ἢ τρόπον ἕτερον διαφορούμενα, ὡς μηδὲ κατὰ βραχὺ τὴν πρώτην καὶ κατὰ φύσιν ὑπομεῖναι πέψιν, ἦ που γε τὴν εἰς τὸ τρεφόμενον σύγκρασιν, ὥσπερ οὖν οὐδὲ πᾶν τὸ πεφθὲν καὶ τὴν πρώτην δεξάμενον μεταβολὴν τοῖς τρεφομένοις μορίοις προσπελάζει πάντως, τινῶν μὲν κατ' αὐτὴν τὴν γαστέρα τῆς θρεπτικῆς δυνάμεως ἀποκρινομένων, τῶν δὲ κατὰ τὴν δευτέραν μεταβολὴν καὶ τὴν ἐν ἥπατι γινομένην πέψιν διακρινομένων καὶ πρὸς ἕτερόν τι μεταχωρούντων ὃ τὴν τοῦ τρέφειν ἐκβέβηκεν δύναμιν, καὶ αὐτῆς γε τῆς ἐν ἥπατι γινομένης μεταβολῆς οὐ πάσης εἰς τροφὴν ἀνθρώποις χωρούσης, ἀλλ' εἰς ἃ πέφυκεν περιττώματα διακρινομένης τῆς τε καταλειφθείσης τροφῆς ἐν αὐτοῖς ἔσθ' ὅτε τοῖς τρεφομένοις μέρεσι καὶ μορίοις πρὸς ἕτερόν τι μεταβαλλούσης κατὰ τὴν ἐπικράτειαν τοῦ πλεονάζοντος ἢ περιττεύοντος καὶ φθείρειν πως ἢ πρὸς ἑαυτὸ τρέπειν τὸ πλησιάσαν εἰωθότος.","english":"But things that, as soon as they come into contact with the embracing parts of the stomach, are naturally corrupted, being vomited or excreted or dispersed in some other way, so that they do not undergo even briefly the first and natural digestion, let alone the assimilation into that which is being nourished—just as, indeed, not everything that has been digested and has undergone the first change necessarily reaches the parts being nourished, some things being separated off in the stomach itself by the nutritive power, others being separated out during the second change and the digestion that occurs in the liver and passing over into something else that has exceeded the capacity to nourish, and not even all of the change that occurs in the liver proceeds to become nourishment for humans, but is separated into what are naturally waste products, and the nourishment left behind in the very parts and members being nourished sometimes changes into something else according to the predominance of what is excessive or superfluous, which is accustomed in some way to corrupt or to turn toward itself what approaches.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τῆς κοιλίας μέρεσι","severity":"info","text":"The phrase 'embracing parts of the stomach' likely refers to the inner surfaces or folds of the stomach that come into contact with ingested matter, a physiological detail reflecting ancient Greek medical understanding.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πέψιν","severity":"info","text":"πέψιν (pepsin) here means 'digestion' in a technical sense, used by ancient medical writers like Galen to describe the process of food being transformed in the body.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἥπατι","severity":"info","text":"The liver (ἥπατι) was considered a central organ in ancient Greek physiology, responsible for a second stage of digestion and blood formation, as in Galenic medicine.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a detailed physiological argument within a larger refutation of objections to resurrection, using a series of conditional and concessive clauses to show that not all ingested matter becomes part of the body.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"περιπτυσσομένοις","severity":"caution","text":"The verb περιπτυσσομένοις ('embracing') is ambiguous: it may describe the stomach's physical action or a technical term for contact in digestion; the translation assumes the former.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise referent of 'embracing parts of the stomach' is unclear; it may denote the stomach lining or its muscular folds.","The phrase 'τρόπον ἕτερον διαφορούμενα' ('dispersed in some other way') is vague, possibly covering various forms of elimination not specified."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Πολλῆς οὖν οὔσης ἐν πᾶσι τοῖς ζῴοις τῆς φυσικῆς διαφορᾶς καὶ αὐτῆς γε τῆς κατὰ φύσιν τροφῆς ἑκάστῳ γένει ζῴων καὶ\n\nτῷ τρεφομένῳ σώματι συνεξαλλαττομένης, τριττῆς δὲ κατὰ τὴν ἑκάστου ζῴου τροφὴν γινομένης καθάρσεως καὶ διακρίσεως, δεῖ πάντως φθείρεσθαι μὲν καὶ διαχωρεῖν ᾗ πέφυκεν ἢ πρὸς ἕτερόν τι μεταβάλλειν πᾶν ὁπόσον ἀλλότριον εἰς τὴν τοῦ ζῴου τροφὴν ὡς συγκραθῆναι μὴ δυνάμενον, συμβαίνουσαν δὲ καὶ κατὰ φύσιν εἶναι τὴν τοῦ τρέφοντος σώματος δύναμιν ταῖς τοῦ τρεφομένου ζῴου δυνάμεσιν καὶ ταύτην ἐλθοῦσαν δι' ὧν πέφυκεν κριτηρίων καὶ καθαρθεῖσαν ἀκριβῶς τοῖς φυσικοῖς καθαρσίοις εἰλικρινεστάτην γενέσθαι πρόσληψιν εἰς οὐσίαν·\n\nἣν δὴ καὶ μόνην ἐπαληθεύων ἄν τις τοῖς πράγμασιν ὀνομάσειεν τροφὴν ὡς ἀποβάλλουσαν πᾶν ὁπόσον ἀλλότριον καὶ βλαβερὸν εἰς τὴν τοῦ τρεφομένου ζῴου σύστασιν καὶ τὸν πολὺν ἐκεῖνον ὄγκον ἐπεισαχθέντα πρὸς τὴν τῆς γαστρὸς ἀποπλήρωσιν καὶ τὴν τῆς ὀρέξεως θεραπείαν. ἀλλὰ ταύτην μὲν οὐκ ἄν τις ἀμφισβητήσειεν ἑνοῦσθαι τῷ τρεφομένῳ σώματι συνδιαπλεκομένην τε καὶ περιπλαττομένην πᾶσι τοῖς τούτου μέρεσιν καὶ μορίοις· τὴν δ' ἑτέρως ἔχουσαν καὶ παρὰ φύσιν φθείρεσθαι μὲν ταχέως, ἢν ἐρρωμενεστέρᾳ συμμίξῃ δυνάμει, φθείρειν δὲ σὺν εὐμαρείᾳ τὴν κρατηθεῖσαν εἴς τε μοχθηροὺς ἐκτρέπεσθαι χυμοὺς καὶ φαρμακώδεις ποιότητας ὡς μηδὲν οἰκεῖον ἢ φίλον τῷ τρεφομένῳ σώματι φέρουσαν. καὶ τούτου τεκμήριον μέγιστον τὸ πολλοῖς τῶν τρεφομένων ζῴων ἐκ τούτων ἐπακολουθεῖν ἄλγος ἢ κίνδυνον ἢ θάνατον, ἢν ὑπὸ σφοδροτέρας ὀρέξεως τῇ τροφῇ καταμεμιγμένον συνεφελκύσηταί τι φαρμακῶδες καὶ παρὰ φύσιν·","english":"Since there is great natural diversity in all animals, and even the natural food for each kind of animal changes along with the body being nourished, and since a threefold purification and separation occurs according to the food of each animal, everything foreign that cannot be blended into the animal's food must necessarily be corrupted and pass out in its natural way or change into something else, while the power of the nourishing body, being in accord with the powers of the animal being nourished, and having come through the natural channels and been precisely purified by the natural cleansers, becomes a very pure addition to the substance.\n\nThis alone one would truthfully call food, in accordance with the facts, as it rejects everything foreign and harmful to the constitution of the animal being nourished, and that great bulk introduced for the filling of the stomach and the satisfaction of appetite. But no one would dispute that this food is united with the body being nourished, being interwoven and spread throughout all its parts and members. As for that which is otherwise and contrary to nature, if it meets a stronger power, it is quickly corrupted, but if it overcomes with ease, it corrupts the power it has mastered and turns into base humors and poisonous qualities, bearing nothing proper or friendly to the body being nourished. The greatest proof of this is that for many of the animals being nourished, pain or danger or death follows from these things, if by a more violent appetite something poisonous and contrary to nature mixed in the food is drawn in along with it.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"τριττῆς ... καθάρσεως καὶ διακρίσεως","severity":"info","text":"The phrase 'threefold purification and separation' is a technical description of the digestive process, likely reflecting contemporary medical theory (e.g., Galenic stages of digestion).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"φυσικῆς διαφορᾶς","severity":"info","text":"Athenagoras draws on Aristotelian and Stoic natural philosophy, where 'natural diversity' (φυσικῆς διαφορᾶς) among animals underpins his argument for resurrection by distinguishing proper from improper nourishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the argument from the previous section, now specifying the threefold purification and the criteria for what constitutes true nourishment, building toward a conclusion about bodily integrity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πρόσληψιν εἰς οὐσίαν","severity":"info","text":"'Addition to substance' (πρόσληψιν εἰς οὐσίαν) is a technical phrase indicating assimilation into the body's essential being, central to Athenagoras' argument that only proper food becomes part of the resurrected body.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"φαρμακώδεις ποιότητας","severity":"caution","text":"The term 'poisonous qualities' (φαρμακώδεις ποιότητας) may be ambiguous: it could refer to literal toxins or metaphorically to any harmful substance that disrupts natural digestion.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The threefold purification is not explicitly enumerated; it may refer to stages of digestion (stomach, liver, tissues) or to separation of waste, chyle, and blood.","The phrase 'power of the nourishing body' (τοῦ τρέφοντος σώματος δύναμιν) could denote either the active principle in food or the digestive capacity of the eater."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"ὃ δὴ καὶ πάντως φθαρτικὸν ἂν εἴη τοῦ τρεφομένου σώματος, εἴ γε τρέφεται μὲν τὰ τρεφόμενα τοῖς οἰκείοις καὶ κατὰ φύσιν, φθείρεται δὲ τοῖς ἐναντίοις.\n\nεἴπερ οὖν τῇ διαφορᾷ τῶν τῇ φύσει διαφερόντων ζῴων ἡ κατὰ φύσιν συνδιῄρηται τροφὴ καὶ ταύτης γε αὐτῆς οὔτε πᾶν ὅπερ ἂν προσενέγκηται τὸ ζῷον οὔτε τὸ τυχὸν ἐκ τούτου τὴν πρὸς τὸ τρεφόμενον σῶμα δέχεται σύγκρασιν, ἀλλ' αὐτὸ μόνον τὸ διὰ πάσης πέψεως κεκαθαρμένον καὶ μεταβεβληκὸς εἰλικρινῶς πρὸς τὴν τοῦ ποιοῦ σώματος ἕνωσιν καὶ τοῖς τρεφομένοις μέρεσιν εὐάρμοστον, εὔδηλον ὡς οὐδὲν τῶν παρὰ φύσιν ἑνωθείη ποτ' ἂν τούτοις οἷς οὔκ ἐστιν τροφὴ προσφυὴς καὶ κατάλληλος, ἀλλ' ἤτοι κατ' αὐτὴν τὴν κοιλίαν διαχωρεῖ πρὶν ἕτερόν τινα γεννῆσαι χυμὸν ὠμὸν καὶ διεφθαρμένον, ἢ συστὰν ἐπὶ πλεῖον τίκτει πάθος ἢ νόσον δυσίατον, συνδιαφθείρουσαν καὶ τὴν κατὰ φύσιν τροφὴν ἢ καὶ αὐτὴν τὴν τῆς τροφῆς δεομένην σάρκα. ἀλλὰ κἂν ἀπωσθῇ ποτε φαρμάκοις τισὶν ἢ σιτίοις βελτίοσιν ἢ ταῖς φυσικαῖς δυνάμεσι νικηθέν, μετ' οὐκ ὀλίγης ἐξερρύη τῆς βλάβης ὡς μηδὲν φέρον τοῖς κατὰ φύσιν εἰρηνικὸν διὰ τὸ πρὸς τὴν φύσιν ἀσύγκρατον. Ὅλως δὲ κἂν συγχωρήσῃ τις τὴν ἐκ τούτων εἰσιοῦσαν τροφὴν","english":"this would certainly be destructive to the body being nourished, if indeed what is nourished is nourished by what is proper and according to nature, but is destroyed by what is opposite. Since, therefore, the natural food is divided in accordance with the difference of animals that differ by nature, and of this food itself, not everything that the animal might take in, nor any chance part of it, receives mixture with the body being nourished, but only that which, having been purified through every stage of digestion and having been genuinely transformed for union with the body of a particular quality, is well-fitted to the parts being nourished, it is evident that nothing contrary to nature could ever be united with those to which it is not a suitable and appropriate food, but either passes through the stomach itself before generating any other raw and corrupted humor, or, having coalesced further, produces a difficult-to-heal affection or disease, which corrupts along with it the natural food or even the flesh that requires the food. But even if it is ever expelled by some drugs or better foods or overcome by natural powers, it flows out with no little harm, bringing nothing peaceful to what is according to nature because of its incompatibility with nature. But even if one should grant that the food entering from these","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"φθαρτικὸν","severity":"info","text":"The argument here is that food contrary to nature is destructive to the body, reinforcing the principle that only properly digested food nourishes.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"σύγκρασιν","severity":"info","text":"σύγκρασιν (mixture) denotes the harmonious blending of purified food with the body, a key concept in Athenagoras' physiological theory.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἴπερ οὖν","severity":"info","text":"The particle sequence εἴπερ οὖν marks a logical inference from the preceding premise about natural diversity, advancing the argument that only suitable food can be assimilated.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"τῇ διαφορᾷ τῶν τῇ φύσει διαφερόντων ζῴων","severity":"info","text":"Athenagoras draws on Aristotelian biology, where each species has a distinct nature and corresponding natural food, a common theme in ancient natural philosophy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ὅλως δὲ κἂν συγχωρήσῃ τις","severity":"caution","text":"The text breaks off mid-sentence at the end of the passage; the Greek is incomplete, and the English draft marks this with 'But even if one should grant that the food entering from these' without resolution.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The passage ends abruptly; the conclusion of the concessive clause is missing in the Greek source."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"(προσειρήσθω δὲ τοῦτο συνηθέστερον), καίπερ οὖσαν παρὰ φύσιν, διακρίνεσθαι καὶ μεταβάλλειν εἰς ἕν τι τῶν ὑγραινόντων ἢ ξηραινόντων ἢ θερμαινόντων ἢ ψυχόντων, οὐδ' οὕτως ἐκ τῶν συγχωρηθέντων αὐτοῖς γενήσεταί τι προὔργου, τῶν μὲν ἀνισταμένων σωμάτων ἐκ τῶν οἰκείων μερῶν πάλιν συνισταμένων, οὐδενὸς δὲ τῶν εἰρημένων μέρους ὄντος οὐδὲ τὴν ὡς μέρους ἐπέχοντος σχέσιν ἢ τάξιν, οὐ μὴν οὐδὲ παραμένοντος πάντοτε τοῖς τρεφομένοις τοῦ σώματος μέρεσιν ἢ συνανισταμένου τοῖς ἀνισταμένοις, οὐδὲν συντελοῦντος ἔτι πρὸς τὸ ζῆν οὐχ αἵματος οὐ φλέγματος οὐ χολῆς οὐ πνεύματος. οὐδὲ γὰρ ὧν ἐδεήθη ποτὲ τὰ τρεφόμενα σώματα, δεηθήσεται καὶ τότε, συνανῃρημένης τῇ τῶν τρεφομένων ἐνδείᾳ καὶ φθορᾷ τῆς ἐξ ὧν ἐτρέφετο χρείας.\n\nἔπειτ' εἰ καὶ μέχρι σαρκὸς φθάνειν τὴν ἐκ τῆς τοιαύτης τροφῆς μεταβολὴν ὑποθοῖτό τις, οὐδ' οὕτως ἀνάγκη τις ἔσται τὴν νεωστὶ μεταβληθεῖσαν ἐκ τῆς τοιᾶσδε τροφῆς σάρκα προσπελάσασαν ἑτέρου τινὸς ἀνθρώπου σώματι πάλιν ὡς μέρος εἰς τὴν ἐκείνου τελεῖν συμπλήρωσιν, τῷ μήτε αὐτὴν τὴν προσλαμβάνουσαν σάρκα πάντοτε φυλάττειν ἣν προσείληφεν, μήτε τὴν ἑνωθεῖσαν ταύτην μόνιμον εἶναι καὶ παραμένειν ᾗ προσετέθη, πολλὴν δὲ καὶ τὴν ἐπὶ θάτερα δέχεσθαι μεταβολὴν, ποτὲ μὲν πόνοις ἢ φροντίσιν διαφορουμένην, ἄλλοτε δὲ λύπαις ἢ καμάτοις ἢ νόσοις συντηκομένην, καὶ ταῖς ἐξ ἐγκαύσεως ἢ περιψύξεως ἐπιγινομέναις δυσκρασίαις, μὴ συμμεταβαλλομένων σαρκὶ καὶ πιμελῇ τῶν [δημῶν] ἐν τῷ μένειν ἅπερ ἐστὶ τὴν τροφὴν δεχομένων.","english":"Let it be said, however, that this is more customary; and even if it were contrary to nature for it to be separated and changed into one of the moistening, drying, heating, or cooling elements, even so nothing of consequence will result from what has been conceded to them, since the bodies that rise again are reconstituted from their own proper parts, and none of the things mentioned is a part, nor does it hold the relation or order of a part, nor does it always remain with the parts of the body that are nourished, nor rise again with those that rise, nor does it contribute anything further to life—neither blood, nor phlegm, nor bile, nor breath. For the bodies that were nourished will not need then what they once needed, since the need for that by which they were nourished is abolished together with the deficiency and corruption of those nourished.\n\nNext, even if one were to suppose that the change from such nourishment extends as far as flesh, even so there will be no necessity that the flesh recently changed from such nourishment, having approached the body of some other person, should again serve as a part for the completion of that other person, because neither does the flesh that receives it always preserve what it has received, nor is this united flesh stable and permanent in that to which it was added, but it undergoes much change in the opposite direction, being dispersed at one time by toils or anxieties, at another being consumed by griefs or labors or diseases, and by the bad temperaments arising from burning or chilling, while the [sinews] that receive nourishment do not change along with the flesh and fat, but remain what they are.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"προσειρήσθω δὲ τοῦτο συνηθέστερον","severity":"info","text":"The parenthetical remark acknowledges that the preceding argument uses a more customary mode of expression, signaling a shift to a more technical discussion of bodily composition.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"δημῶν","severity":"caution","text":"The Greek δημῶν (sinews) is a conjectural reading; the manuscript may be corrupt here. The term likely refers to connective tissues or sinews that remain stable during metabolic change.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οὐχ αἵματος οὐ φλέγματος οὐ χολῆς οὐ πνεύματος","severity":"info","text":"Athenagoras lists blood, phlegm, bile, and breath as non-essential fluids that do not persist in the resurrected body, reflecting ancient medical humoral theory (cf. Galenic four humors).","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἔπειτ' εἰ καὶ μέχρι σαρκὸς φθάνειν","severity":"info","text":"This sentence introduces a concessive counterargument: even if nourishment were fully assimilated into flesh, it would not necessitate cannibalistic confusion in resurrection, advancing the logical progression.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"συνανῃρημένης τῇ τῶν τρεφομένων ἐνδείᾳ καὶ φθορᾷ","severity":"info","text":"The idea that need for nourishment ceases with corruption parallels 1 Corinthians 15:42-44, where the resurrected body is imperishable and no longer requires earthly sustenance.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οὐδ' οὕτως ἐκ τῶν συγχωρηθέντων αὐτοῖς γενήσεταί τι προὔργου","severity":"info","text":"Athenagoras' argument that no consequence follows from conceded premises anticipates later scholastic disputation techniques, influencing patristic and medieval treatments of bodily resurrection.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The reading δημῶν (sinews) is uncertain; some manuscripts may have a different term. The exact referent of 'moistening, drying, heating, or cooling elements' is ambiguous—likely the four primary qualities of ancient physics."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":13,"ref":"p13","source":"τοιούτων δὲ γενομένων ἐπὶ τῆς σαρκὸς παθημάτων, πολύ γ' ἔτι μᾶλλον εὕροι τις ἂν ταῦτα πάσχουσαν τὴν ἐξ ἀνοικείων τρεφομένην σάρκα, νῦν μὲν εἰς ὄγκον προϊοῦσαν καὶ πιαινομένην ἐξ ὧν προσείληφεν, εἶτα πάλιν ἀποπτύουσαν ὃν ἂν τύχῃ τρόπον καὶ μειουμένην ἢ μιᾷ τινι τῶν ἔμπροσθεν·ηθεισῶν ἢ πλείοσιν· μόνην δὲ παραμένειν τοῖς μέρεσιν ἃ συνδεῖν ἢ στέγειν ἢ θάλπειν πέφυκεν, τὴν ὑπὸ τῆς φύσεως ἐξειλεγμένην καὶ τούτοις προσπεφυκυῖαν οἷς τὴν κατὰ φύσιν συνεξέπλησεν ζωὴν καὶ τοὺς ἐν τῇ ζωῇ πόνους. ἀλλ' (οὔτε γὰρ καθ' ὃ δεῖ κρινομένων τῶν ἔναγχος ἐξητασμένων οὔτε κατὰ συγχώρησιν παραδεχθέντων τῶν ἐπ' ἐκείνοις γεγυμνασμένων ἀληθὲς δεικνύναι δυνατὸν τὸ πρὸς αὐτῶν λεγόμενον) οὐκ ἂν συγκραθείη ποτὲ τὰ τῶν ἀνθρώπων σώματα τοῖς τῆς αὐτῆς οὖσι φύσεως, κἂν ὑπ' ἀγνοίας ποτὲ κλαπῶσι τὴν αἴσθησιν δι' ἑτέρου τινὸς μετασχόντες τοιούτου σώματος, κἂν αὐτόθεν ὑπ' ἐνδείας ἢ μανίας ὁμοειδοῦς τινος μιανθῶσιν σώματι· εἴ γε μὴ λελήθασιν ἡμᾶς ἀνθρωποειδεῖς τινες ὄντες θῆρες ἢ μικτὴν ἔχοντες φύσιν ἐξ ἀνθρώπων καὶ θηρίων, οἵους πλάττειν εἰώθασιν οἱ τολμηρότεροι τῶν ποιητῶν.","english":"Such affections having occurred in the flesh, one would find it much more so in the flesh nourished by alien substances, which at one time increases in bulk and grows fat from what it has taken in, and then again expels it in whatever manner and diminishes, either by one of the previously mentioned means or by several; and only that part remains attached to the members which is naturally suited to bind, contain, or warm, being selected by nature and grown together with those parts with which it completed the natural life and the labors of that life. But (since it is not possible to show as true what is said by them, either when the matters recently examined are judged as they ought, or when the arguments exercised upon them are conceded) the bodies of men would never be mixed with those of the same nature, even if through ignorance they should ever steal perception by partaking of such a body through some other means, or even if from the outset, through need or madness, they should be defiled by a body of the same kind; unless, indeed, there are some man-shaped beasts or beings of mixed nature from men and beasts, such as the bolder poets are accustomed to fashion.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀλλ' (οὔτε γὰρ ...)","severity":"info","text":"The parenthetical clause beginning with ἀλλ' (οὔτε γὰρ) interrupts the argument to reject opponents' claims before resuming the main point about non-mixture of bodies.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀνοικείων","severity":"info","text":"ἀνοικείων means 'alien' or 'unsuitable' substances, contrasting with the body's own proper parts (οἰκείων) and reinforcing Athenagoras' argument that only natural elements reconstitute the resurrection body.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀνθρωποειδεῖς τινες ὄντες θῆρες","severity":"info","text":"Athenagoras dismisses as poetic fiction the idea of man-shaped beasts or mixed human-animal natures, a trope found in Greek myth (e.g., centaurs, satyrs) and used here to ridicule the notion of bodily mixture between humans.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"οἵους πλάττειν εἰώθασιν οἱ τολμηρότεροι τῶν ποιητῶν","severity":"info","text":"The reference to 'bolder poets' who fashion hybrid creatures parallels common criticism of mythographers (e.g., Plato, Republic 377e–378a) for inventing impossible beings, here used to undermine opponents' hypothetical scenarios.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῶν ἔμπροσθεν·ηθεισῶν","severity":"caution","text":"The reading τῶν ἔμπροσθεν·ηθεισῶν is uncertain; the manuscript may be corrupt or contain a scribal error. The translation 'previously mentioned' follows a conjectural emendation, but the exact original word is unclear.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase τῶν ἔμπροσθεν·ηθεισῶν is textually uncertain; it may be a corruption of a participle meaning 'mentioned' or 'enumerated'.","The parenthetical clause (ἀλλ' οὔτε γὰρ ...) is syntactically loose; its exact logical connection to the preceding and following sentences is ambiguous."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"Καὶ τί δεῖ λέγειν περὶ τῶν μηδενὶ ζῴῳ πρὸς τροφὴν ἀποκληρωθέντων σωμάτων μόνην δὲ τὴν εἰς γῆν ταφὴν ἐπὶ τιμῇ τῆς φύσεως μεμοιραμένων, ὅπου γε μηδ' ἄλλο τι τῶν ζῴων τοῖς ἐκ ταὐτοῦ\n\nεἴδους εἰς τροφὴν ἀπεκλήρωσεν ὁ ποιήσας, κἂν [ἐν] ἄλλοις τισὶ τῶν ἑτερογενῶν τροφὴ γίνηται κατὰ φύσιν; εἰ μὲν οὖν ἔχουσιν δεικνύναι σάρκας ἀνθρώπων ἀνθρώποις εἰς βρῶσιν ἀποκληρωθείσας, οὐδὲν κωλύσει τὰς ἀλληλοφαγίας εἶναι κατὰ φύσιν ὥσπερ ἄλλο τι τῶν τῇ φύσει συγκεχωρημένων καὶ τούς γε τὰ τοιαῦτα λέγειν τολμῶντας τοῖς τῶν φιλτάτων ἐντρυφᾶν σώμασιν ὡς οἰκειοτέροις ἢ καὶ τοὺς εὐνουστάτους σφίσιν τούτοις αὐτοῖς ἑστιᾶν. εἰ δὲ τοῦτο μὲν οὐδ' εἰπεῖν εὐαγές, τὸ δὲ σαρκῶν ἀνθρώπων ἀνθρώπους μετασχεῖν ἔχθιστόν τι καὶ παμμίαρον καὶ πάσης ἐκθέσμου καὶ παρὰ φύσιν βρώσεως ἢ πράξεως ἐναγέστερον, τὸ δὲ παρὰ φύσιν οὐκ ἄν ποτε χωρήσειεν εἰς τροφὴν τοῖς ταύτης δεομένοις μέρεσιν καὶ μορίοις, τὸ δὲ μὴ χωροῦν εἰς τροφὴν οὐκ ἂν ἑνωθείη τούτοις ἃ μηδὲ τρέφειν πέφυκεν, οὐδὲ τὰ τῶν ἀνθρώπων σώματα συγκραθείη ποτ' ἂν τοῖς ὁμοίοις σώμασιν, οἷς ἐστιν εἰς τροφὴν παρὰ φύσιν, κἂν πολλάκις διὰ τῆς τούτων ἴῃ γαστρὸς κατά τινα πικροτάτην συμφοράν·","english":"And why need one speak of those bodies which have been allotted to no living creature for food, but have been granted only burial in the earth in honor of nature, since the Creator has not even assigned any other living creature of the same species for food, even if in some other creatures of different kinds food is provided according to nature? If, then, they can show that human flesh has been assigned to humans for eating, nothing will prevent cannibalism from being according to nature, like anything else permitted by nature, and those who dare to say such things from feasting on the bodies of their dearest as more familiar, or even from entertaining the most well-disposed to themselves with these very bodies. But if this is not even holy to say, and partaking of human flesh by humans is something most hateful and utterly abominable and more accursed than any unlawful and unnatural eating or act, and what is unnatural could never pass into nourishment for the parts and members that need it, and what does not pass into nourishment could never be united with those things which it is not by nature fitted to nourish, then the bodies of humans could never be blended with similar bodies to which they are for food contrary to nature, even if they should often pass through the stomach of these by reason of some most bitter calamity.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"μηδενὶ ζῴῳ πρὸς τροφὴν ἀποκληρωθέντων σωμάτων","severity":"info","text":"Athenagoras argues that certain bodies are not assigned by nature as food for any living creature, reflecting a Stoic-influenced view of natural order and propriety in nutrition.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀλληλοφαγίας","severity":"info","text":"The Greek term ἀλληλοφαγίας (cannibalism) is central to the argument: Athenagoras uses it to test the logical consequences of allowing human flesh as natural food.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰ μὲν ... εἰ δὲ","severity":"info","text":"The passage employs a conditional structure: 'if ... then' (εἰ μὲν ...) followed by a contrasting 'but if' (εἰ δὲ ...), building a reductio ad absurdum against cannibalism.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸ δὲ παρὰ φύσιν οὐκ ἄν ποτε χωρήσειεν εἰς τροφὴν","severity":"info","text":"Athenagoras asserts that what is unnatural cannot be assimilated as nourishment, a physiological premise supporting his argument that human flesh cannot truly nourish humans.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"παμμίαρον","severity":"info","text":"The strong language (παμμίαρον, 'utterly abominable') reflects early Christian polemic against practices deemed unnatural, later echoed in patristic condemnations of cannibalism.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase κἂν [ἐν] ἄλλοις τισὶ includes a bracketed ἐν in the edition, suggesting a textual variant; the sense is not materially affected.","The exact referent of 'most bitter calamity' (πικροτάτην συμφοράν) is left unspecified, possibly alluding to extreme famine or siege."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":15,"ref":"p15","source":"ἀποχωροῦντα δὲ τῆς θρεπτικῆς δυνάμεως καὶ σκιδνάμενα πρὸς ἐκεῖνα πάλιν ἐξ ὧν τὴν πρώτην ἔσχεν σύστασιν, ἑνοῦται μὲν τούτοις ἐφ' ὅσον ἂν ἕκαστον τύχῃ χρόνον, ἐκεῖθεν δὲ διακριθέντα πάλιν σοφίᾳ καὶ δυνάμει τοῦ πᾶσαν ζῴου φύσιν σὺν ταῖς οἰκείαις δυνάμεσι συγκρίναντος ἑνοῦται προσφυῶς ἕκαστον ἑκάστῳ, κἂν πυρὶ καυθῇ, κἂν ὕδατι κατασαπῇ, κἂν ὑπὸ θηρίων ἢ τῶν ἐπιτυχόντων ζῴων καταδαπανηθῇ, κἂν τοῦ παντὸς σώματος ἐκκοπὲν προδιαλυθῇ τῶν ἄλλων μερῶν· ἑνωθέντα δὲ πάλιν ἀλλήλοις τὴν αὐτὴν ἴσχει χώραν πρὸς τὴν τοῦ αὐτοῦ σώματος ἁρμονίαν τε καὶ σύστασιν καὶ τὴν τοῦ νεκρωθέντος ἢ καὶ πάντῃ διαλυθέντος ἀνάστασιν καὶ ζωήν.\n\nταῦτα μὲν οὖν ἐπὶ πλεῖον μηκύνειν οὐκ εὔκαιρον· ὁμολογουμένην γὰρ ἔχει τὴν ἐπίκρισιν τοῖς γε μὴ μιξοθήροις. Πολλῶν δὲ ὄντων τῶν εἰς τὴν προκειμένην ἐξέτασιν χρησιμωτέρων, παραιτοῦμαι δὴ νῦν τοὺς καταφεύγοντας ἐπὶ τὰ τῶν ἀνθρώπων ἔργα καὶ τοὺς τούτων δημιουργοὺς ἀνθρώπους, οἳ τὰ συντριβέντα τῶν ἔργων ἢ χρόνῳ παλαιωθέντα ἢ καὶ ἄλλως διαφθαρέντα καινουργεῖν ἀδυνατοῦσιν, εἶτα ἐξ ὁμοίου τοῖς κεραμεῦσι καὶ τέκτοσι δεικνύναι πειρωμένους τὸ καὶ τὸν θεὸν μήτ' ἂν βουληθῆναι μήτε βουληθέντα δυνηθῆναι νεκρωθὲν ἢ καὶ διαλυθὲν ἀναστῆσαι σῶμα, καὶ μὴ λογιζομένους ὅτι διὰ τούτων ἐπ' ἴσης τοῖς χειρίστοις ἐξυβρίζουσιν εἰς θεόν, συνεξισοῦντες τῶν πάντῃ διεστηκότων τὰς δυνάμεις, μᾶλλον δὲ καὶ τῶν ταύταις χρωμένων τὰς οὐσίας καὶ τὰ τεχνητὰ τοῖς φυσικοῖς. περὶ μὲν οὖν τούτων σπουδάζειν οὐκ ἀνεπιτίμητον· ἠλίθιον γὰρ ὡς ἀληθῶς τὸ τοῖς ἐπιπολαίοις καὶ ματαίοις ἀντιλέγειν.","english":"creatures to feed upon them. But when they depart from the nutritive power and are dispersed back to those elements from which they originally received their composition, they are united with these for as long a time as each may happen to last, and then, being separated from there again by the wisdom and power of Him who has combined every nature of living creature with its proper faculties, each is fittingly united to each, even if it be burned by fire, even if it be rotted in water, even if it be consumed by wild beasts or by any chance animals, even if it be cut off from the whole body and dissolved before the other parts; and when united again to each other, they hold the same place for the harmony and composition of the same body and for the resurrection and life of that which has died or even been completely dissolved.\n\nNow to prolong these matters further is not opportune; for the judgment upon them is agreed by those who are not half-beasts. But since there are many things more useful for the present inquiry, I now pass over those who take refuge in the works of men and the human craftsmen of these works, who are unable to renew the works that have been broken or worn out by time or otherwise destroyed, and then try to show from the analogy of potters and carpenters that God neither would wish nor, if he wished, could raise a body that has died or even been dissolved, and who do not consider that through these arguments they insult God equally with the worst men, equating the powers of things that are completely different, or rather the substances of those who use these powers, and the artificial with the natural. Now to be zealous about these matters is not beyond reproach; for it is truly foolish to argue against superficial and vain things.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀποχωροῦντα ... σκιδνάμενα","severity":"info","text":"The passage describes the dispersal of bodily elements after death and their eventual reassembly by divine wisdom, a key argument for bodily resurrection.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"θρεπτικῆς δυνάμεως","severity":"info","text":"‘Nutritive power’ refers to the natural faculty that sustains living bodies; its departure marks the onset of decomposition.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"κεραμεῦσι καὶ τέκτοσι","severity":"info","text":"Athenagoras dismisses analogies from potters and carpenters, a common trope in early Christian apologetics against pagan objections to resurrection.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ταῦτα μὲν οὖν ἐπὶ πλεῖον μηκύνειν οὐκ εὔκαιρον","severity":"info","text":"This transitional phrase signals a shift from the positive argument for resurrection to a refutation of opposing views, marking a clear structural break.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἠλίθιον γὰρ ὡς ἀληθῶς τὸ τοῖς ἐπιπολαίοις καὶ ματαίοις ἀντιλέγειν","severity":"caution","text":"Athenagoras dismisses opposing arguments as ‘superficial and vain’, but the rhetorical force may obscure the logical weight of the objections he rejects.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ‘ἐπ' ἴσης τοῖς χειρίστοις’ could mean ‘equally with the worst men’ or ‘on a level with the worst things’; the translation opts for the former, but the Greek is ambiguous."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"μακρῷ γε μὴν ἐνδοξότερον καὶ\n\nπάντων ἀληθέστατον τὸ φῆσαι τὸ παρ' ἀνθρώποις ἀδύνατον παρὰ θεῷ δυνατόν. εἰ δὲ δι' αὐτῶν τούτων ὡς ἐνδόξων καὶ διὰ πάντων τῶν μικρῷ πρόσθεν ἐξητασμένων δείκνυσιν ὁ λόγος δυνατόν, εὔδηλον ὡς οὐκ ἀδύνατον. ἀλλὰ μὴν οὐδ' ἀβούλητον. Τὸ γὰρ ἀβούλητον ἢ ὡς ἄδικον αὐτῷ ἐστιν ἀβούλητον ἢ ὡς ἀνάξιον. καὶ πάλιν τὸ ἄδικον ἢ περὶ αὐτὸν θεωρεῖται τὸν ἀναστησόμενον ἢ περὶ ἄλλον τινὰ παρ' αὐτόν. ἀλλ' ὅτι μὲν οὐδεὶς ἀδικεῖται τῶν ἔξωθεν καὶ τῶν ἐν τοῖς οὖσιν ἀριθμουμένων, πρόδηλον. οὔτε γὰρ αἱ νοηταὶ φύσεις ἐκ τῆς τῶν ἀνθρώπων ἀναστάσεως ἀδικηθεῖεν ἄν· οὐδὲ γὰρ ἐμπόδιόν τι ταύταις πρὸς τὸ εἶναι, οὐ βλάβος, οὐχ ὕβρις ἡ τῶν ἀνθρώπων ἀνάστασις· οὐ μὴν οὐδὲ τῶν ἀλόγων ἡ φύσις οὐδὲ τῶν ἀψύχων· οὐδὲ γὰρ ἔσται μετὰ τὴν ἀνάστασιν, περὶ δὲ τὸ μὴ ὂν οὐδὲν ἄδικον.\n\nεἰ δὲ καὶ εἶναί τις ὑποθοῖτο διὰ παντός, οὐκ ἂν ἀδικηθείη ταῦτα τῶν ἀνθρωπίνων σωμάτων ἀνανεωθέντων· εἰ γὰρ νῦν ὑπείκοντα τῇ φύσει τῶν ἀνθρώπων [καὶ] τῆς τούτων χρείας ὄντων ἐνδεῶν ὑπό τε ζυγὸν ἠγμένα καὶ δουλείαν παντοίαν οὐδὲν ἀδικεῖται, πολὺ μᾶλλον, ἀφθάρτων καὶ ἀνενδεῶν γενομένων καὶ μηκέτι δεομένων τῆς τούτων χρείας, ἐλευθερωθέντα δὲ πάσης δουλείας, οὐκ ἀδικηθήσεται.","english":"Far more glorious and most true of all is to say that what is impossible among men is possible for God. And if through these very arguments, as being glorious, and through all those examined a little earlier, the argument shows it to be possible, it is clearly not impossible. But indeed it is not even undesirable. For what is undesirable is either undesirable to him as unjust or as unworthy. And again, the unjust is considered either in relation to the one who will be resurrected or in relation to some other besides him. But that no one among those external and numbered among existing things is wronged is evident. For neither would the intelligible natures be wronged by the resurrection of men; for the resurrection of men is no hindrance to their existence, no harm, no insult. Nor indeed would the nature of irrational animals or of inanimate things be wronged; for they will not exist after the resurrection, and concerning that which is not, there is nothing unjust.\n\nBut even if one were to suppose that these exist perpetually, they would not be wronged when human bodies are renewed; for if now, yielding to the nature of men and being in need of their use, they are brought under yoke and every kind of slavery and are not wronged, much more, when men become imperishable and without need and no longer require their use, and they are freed from all slavery, they will not be wronged.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸ παρ' ἀνθρώποις ἀδύνατον παρὰ θεῷ δυνατόν","severity":"info","text":"Athenagoras asserts a principle of divine omnipotence: what is impossible for humans is possible for God. This frames the resurrection as a matter of divine power, not natural possibility.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀβούλητον","severity":"info","text":"The term 'undesirable' (ἀβούλητον) is analyzed into two categories: the unjust and the unworthy. This logical division is typical of Greek philosophical argumentation, showing Athenagoras's method.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"νοηταὶ φύσεις","severity":"info","text":"The 'intelligible natures' (νοηταὶ φύσεις) likely refer to angels or other incorporeal beings in Middle Platonic and early Christian cosmology. Athenagoras argues they are not harmed by human resurrection.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from possibility (δυνατόν) to desirability (βουλητόν), then to justice (δίκαιον). This tripartite structure is a standard rhetorical and philosophical progression in Greek argumentation.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Athenagoras's argument that irrational animals and inanimate things will not exist after the resurrection reflects a Christian eschatological view that only humans are resurrected, a position later contested by Origen.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"καὶ","severity":"caution","text":"The bracketed 'καὶ' in the Greek (καὶ τῆς τούτων χρείας) is a conjectural insertion by the editor; the manuscript tradition may lack it. The sense is not materially affected.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῶν μικρῷ πρόσθεν ἐξητασμένων' refers to arguments earlier in the treatise, but the exact referents are not specified in this passage.","The identity of 'τις' in 'εἰ δέ τις ὑποθοῖτο' is generic; it does not indicate a specific opponent."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":17,"ref":"p17","source":"οὐδὲ γὰρ, εἰ φωνῆς μετεῖχεν, ᾐτιάσατο ἂν τὸν δημιουργὸν ὡς παρὰ τὸ δίκαιον ἐλαττούμενα τῶν ἀνθρώπων, ὅτι μὴ τῆς αὐτῆς τούτοις τετύχηκεν ἀναστάσεως. ὧν γὰρ ἡ φύσις οὐκ ἴση, τούτοις οὐδὲ τὸ τέλος ἴσον ὁ δίκαιος ἐπιμετρεῖ. χωρὶς δὲ τούτων, παρ' οἷς οὐδεμία τοῦ δικαίου κρίσις, οὐδὲ μέμψις ἀδικίας.\n\nοὐ μὴν οὐδ' ἐκεῖνο φῆσαι δυνατὸν ὡς περὶ αὐτὸν θεωρεῖταί τις ἀδικία τὸν ἀνιστάμενον ἄνθρωπον. ἔστι μὲν γὰρ οὗτος ἐκ ψυχῆς καὶ σώματος, οὔτε δὲ εἰς ψυχὴν οὔτε εἰς σῶμα δέχεται τὴν ἀδικίαν. οὔτε γὰρ τὴν ψυχὴν ἀδικεῖσθαι φήσει τις σωφρονῶν· λήσεται γὰρ ταύτῃ συνεκβάλλων καὶ τὴν παροῦσαν ζωήν· εἰ γὰρ νῦν ἐν φθαρτῷ καὶ παθητῷ κατοικοῦσα σώματι μηδὲν ἠδίκηται, πολὺ μᾶλλον ἀφθάρτῳ καὶ ἀπαθεῖ συζῶσα οὐκ ἀδικηθήσεται. ἀλλ' οὐδὲ τὸ σῶμα ἀδικεῖταί τι· εἰ γὰρ νῦν φθαρτὸν ἀφθάρτῳ συνὸν ἀδικηθήσεται.\n\nοὐ μὴν οὐδ' ἐκεῖνο φαίη τις ἂν ὡς ἀνάξιον ἔργον τοῦ θεοῦ τὸ διαλυθὲν ἀναστῆσαι σῶμα καὶ συναγαγεῖν· εἰ γὰρ τὸ χεῖρον οὐκ ἀνάξιον, τοῦτ' ἔστι τὸ φθαρτὸν ποιῆσαι σῶμα καὶ παθητόν, πολὺ μᾶλλον τὸ κρεῖττον οὐκ ἀνάξιον, ὅπερ ἐστὶν ἄφθαρτον καὶ ἀπαθές.","english":"For even if it had a voice, it would not have accused the creator of unjustly treating it as inferior to humans, because it had not obtained the same resurrection as them. For those whose nature is not equal, the just judge does not assign an equal end. And apart from this, where there is no judgment of justice, there is no complaint of injustice.\n\nNor is it possible to say that some injustice is observed concerning the resurrected human. For this human consists of soul and body, and injustice is received neither into the soul nor into the body. For no one in his right mind will say that the soul is wronged; for in so saying he would also be casting out the present life along with it. For if now, dwelling in a perishable and passible body, it has suffered no injustice, much more when living together with an imperishable and impassible body will it not be wronged. But neither is the body wronged in any way; for if now the perishable, when joined with the imperishable, will be wronged.\n\nNor could one say that it is an unworthy work for God to raise up and reassemble the dissolved body. For if the inferior is not unworthy—that is, to make a perishable and passible body—much more is the superior not unworthy, which is imperishable and impassible.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὐδὲ γὰρ, εἰ φωνῆς μετεῖχεν, ᾐτιάσατο ἂν τὸν δημιουργὸν","severity":"info","text":"Athenagoras argues that even if a non-human creature could speak, it would not accuse the creator of injustice for not granting it resurrection, because justice assigns ends according to nature.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀδικία","severity":"info","text":"The term 'injustice' (ἀδικία) is central: Athenagoras denies that resurrection involves injustice to soul or body, since the soul is not wronged even in a perishable body, and the body's perishable nature does not entail injustice when joined with the imperishable.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὐ μὴν οὐδ' ἐκεῖνο φῆσαι δυνατὸν","severity":"info","text":"The passage uses a tripartite rhetorical structure: first denying the possibility of accusation by a non-human, then denying injustice to the resurrected human, then denying unworthiness of God's act. Each begins with a negative particle (οὐδὲ, οὐ μὴν οὐδ', οὐ μὴν οὐδ').","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"φθαρτὸν καὶ παθητὸν σῶμα","severity":"info","text":"The contrast between 'perishable and passible' (φθαρτὸν καὶ παθητὸν) and 'imperishable and impassible' (ἄφθαρτον καὶ ἀπαθές) reflects Middle Platonic and early Christian anthropology, where the resurrected body is transformed and no longer subject to decay or suffering.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀνάξιον ἔργον τοῦ θεοῦ","severity":"info","text":"Athenagoras counters the objection that reassembling a dissolved body is unworthy of God, arguing that if creating a perishable body is not unworthy, then creating an imperishable one is even less so. This anticipates later patristic defenses of bodily resurrection against pagan critiques.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear, but the English draft's phrase 'if now the perishable, when joined with the imperishable, will be wronged' is ambiguous; the Greek means 'if now the perishable, when joined with the imperishable, will be wronged' (i.e., the body is not wronged even in that case)."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"ἰ δὲ διὰ τῶν κατὰ φύσιν πρώτων καὶ τῶν τούτοις ἑπομένων δέδεικται τῶν ἐξητασμένων ἕκαστον, εὔδηλον ὅτι καὶ δυνατὸν καὶ βουλητὸν καὶ ἄξιον τοῦ δημιουργήσαντος ἔργον ἡ τῶν διαλυθέντων σωμάτων ἀνάστασις· διὰ γὰρ τούτων ἐδείχθη ψεῦδος τὸ τούτοις\n\nἀντικείμενον καὶ τὸ τῶν ἀπιστούντων παράλογον. τί γὰρ δεῖ λέγειν περὶ τῆς ἑκάστου τούτων πρὸς ἕκαστον ἀντιστροφῆς καὶ τῆς πρὸς ἄλληλα συναφείας, εἴ γε δεῖ καὶ συνάφειαν εἰπεῖν ὡς ἑτερότητί τινι κεχωρισμένων, οὐχὶ δὲ καὶ τὸ δυνατὸν λέγειν βουλητὸν καὶ τὸ τῷ θεῷ βουλητὸν πάντως εἶναι δυνατὸν καὶ κατὰ τὴν τοῦ βουληθέντος ἀξίαν;\n\nΚαὶ ὅτι μὲν ἕτερος ὁ περὶ τῆς ἀληθείας λόγος, ἕτερος δὲ ὁ ὑπὲρ τῆς ἀληθείας, εἴρηται διὰ τῶν προλαβόντων μετρίως οἷς τε διενήνοχεν ἑκάτερος καὶ πότε καὶ πρὸς τίνας ἔχει τὸ χρήσιμον· κωλύει δὲ ἴσως οὐδὲν τῆς τε κοινῆς ἀσφαλείας ἕνεκεν καὶ τῆς τῶν εἰρημένων πρὸς τὰ λειπόμενα συναφείας ἀπ' αὐτῶν τούτων καὶ τῶν τούτοις προσηκόντων πάλιν ποιήσασθαι τὴν ἀρχήν. προσῆκεν δὲ τῷ μὲν τὸ πρωτεύειν κατὰ φύσιν, τῷ δὲ τὸ δορυφορεῖν τὸν πρῶτον ὁδοποιεῖν τε καὶ προανείργειν πᾶν ὁπόσον ἐμποδὼν καὶ πρόσαντες. ὁ μὲν γὰρ περὶ τῆς ἀληθείας λόγος ἀναγκαῖος ὢν πᾶσιν ἀνθρώποις πρὸς ἀσφάλειαν καὶ σωτηρίαν πρωτοστατεῖ καὶ τῇ φύσει καὶ τῇ τάξει καὶ τῇ χρείᾳ· τῇ φύσει μὲν, ὡς τὴν τῶν πραγμάτων γνῶσιν παρεχόμενος, τῇ τάξει δὲ, ὡς ἐν τούτοις καὶ ἅμα τούτοις ὑπάρχων ὧν γίνεται μηνυτής, τῇ χρείᾳ δὲ, ὡς τῆς ἀσφαλείας καὶ τῆς σωτηρίας τοῖς γινώσκουσι γινόμενος πρόξενος.","english":"If through the primary natural principles and what follows from them each of the examined points has been demonstrated, it is evident that the resurrection of the dissolved bodies is both possible and willed and worthy of the creator’s work; for through these the opposite claim and the irrationality of the unbelievers have been shown false. For what need is there to speak of the reciprocal relation of each of these to each and of their interconnection with one another, if indeed one must even speak of interconnection as of things separated by some difference, and not also to say that the possible is willed and that what is willed by God is entirely possible and in accordance with the worth of what is willed?\n\nThat the discourse concerning the truth is one thing, and the discourse in defense of the truth another, has been stated sufficiently in the preceding passages, wherein it was shown how each differs and when and for whom it is useful. But perhaps nothing prevents, for the sake of common security and for the connection of what has been said with what remains, making a fresh start from these very points and from what pertains to them. It is fitting for one to hold primacy by nature, and for the other to attend the first, to pave the way and to remove beforehand every obstacle and difficulty. For the discourse concerning the truth, being necessary for all people for security and salvation, takes first place both by nature, by order, and by need: by nature, as providing knowledge of realities; by order, as existing in and together with those things of which it becomes the revealer; by need, as procuring security and salvation for those who know.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"διὰ τῶν κατὰ φύσιν πρώτων","severity":"info","text":"This phrase signals a logical recapitulation: the argument has been built from primary natural principles (τὰ κατὰ φύσιν πρῶτα) and their consequences, establishing the resurrection as possible, willed, and worthy of the creator.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"συνάφεια","severity":"info","text":"The term συνάφεια ('interconnection') is used cautiously: the author notes that it implies a difference between the things connected, yet the argument requires that the possible, willed, and worthy are not separate but coextensive in God.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"περὶ τῆς ἀληθείας λόγος / ὑπὲρ τῆς ἀληθείας","severity":"info","text":"Athenagoras distinguishes two types of discourse: one 'concerning the truth' (expository) and one 'in defense of the truth' (polemical). This reflects a standard rhetorical and philosophical distinction in early Christian apologetic, e.g., in Clement of Alexandria.","cites":[],"named_sources":["Clement of Alexandria Stromata"],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"πρωτοστατεῖ","severity":"info","text":"The verb πρωτοστατεῖ ('takes first place') is a military metaphor: the discourse concerning the truth leads the line, while the defensive discourse serves as a support, clearing obstacles. This reinforces the hierarchy of argumentative modes.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ἀνάστασις","severity":"info","text":"Athenagoras' argument for the resurrection of dissolved bodies as 'possible, willed, and worthy' anticipates later systematic treatments, e.g., in Origen and Gregory of Nyssa, but is distinctive for its reliance on natural principles rather than scriptural proof.","cites":[],"named_sources":["Origen De Principiis","Gregory of Nyssa De Hominis Opificio"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῶν ἀπιστούντων παράλογον","severity":"caution","text":"The phrase 'irrationality of the unbelievers' (τὸ τῶν ἀπιστούντων παράλογον) is a polemical label; the text does not specify which opponents are meant, but the context suggests generic pagan or philosophical critics of resurrection, not a named school.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'unbelievers' (ἀπιστούντων) is not specified; they may be generic philosophical opponents rather than a particular group.","The phrase 'τῶν κατὰ φύσιν πρώτων' could refer either to Stoic or Platonic first principles; Athenagoras does not name his source."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"ὁ δ' ὑπὲρ τῆς ἀληθείας φύσει τε καὶ δυνάμει καταδεέστερος, ἔλαττον γὰρ τὸ τὸ ψεῦδος ἐλέγχειν τοῦ τὴν ἀλήθειαν κρατύνειν· καὶ τάξει δεύτερος, κατὰ γὰρ τῶν ψευδοδοξούντων ἔχει τὴν ἰσχύν· ψευδοδοξίᾳ δὲ ἐξ ἐπισπορᾶς ἐπεφύη καὶ παραφθορᾶς· ἀλλὰ δὴ καὶ τούτων οὕτως ἐχόντων προτάττεται πολλάκις καὶ γίνεταί ποτε χρειωδέστερος ὡς ἀναιρῶν καὶ προδιακαθαίρων τὴν ἐνοχλοῦσάν τισιν ἀπιστίαν καὶ τοῖς ἄρτι προσιοῦσι τὴν ἀμφιβολίαν ἢ ψευδοδοξίαν. καὶ πρὸς ἓν μὲν ἑκάτερος ἀναφέρεται τέλος· εἰς γὰρ τὴν εὐσέβειαν ἔχει τὴν ἀναφορὰν ὅ τε τὸ ψεῦδος ἐλέγχων καὶ ὁ τὴν ἀλήθειαν κρατύνων· οὐ μὴν καὶ καθάπαξ ἕν εἰσιν, ἀλλ' ὁ μὲν ἀναγκαῖος, ὡς ἔφην, πᾶσι τοῖς πιστεύουσι καὶ τοῖς τῆς ἀληθείας καὶ τῆς ἰδίας σωτηρίας φροντίζουσιν, ὁ δὲ ἔστιν ὅτε καί τισιν καὶ πρός τινας γίνεται χρειωδέστερος. καὶ ταῦτα μὲν ἡμῖν κεφαλαιωδῶς προειρήσθω πρὸς ὑπόμνησιν τῶν ἤδη λεχθέντων· ἰτέον δὲ ἐπὶ τὸ προκείμενον, καὶ δεικτέον ἀληθῆ τὸν περὶ τῆς ἀναστάσεως λόγον ἀπό τε τῆς αἰτίας αὐτῆς, καθ' ἣν καὶ δι' ἣν ὁ πρῶτος γέγονεν ἄνθρωπος οἵ τε μετ' ἐκεῖνον, εἰ καὶ μὴ κατὰ τὸν ὅμοιον γεγόνασι τρόπον, ἀπό τε τῆς κοινῆς πάντων ἀνθρώπων ὡς ἀνθρώπων φύσεως, ἔτι δὲ ἀπὸ τῆς τοῦ ποιήσαντος ἐπὶ τούτοις κρίσεως, καθ' ὅσον ἕκαστος ἔζησε χρόνον καὶ καθ' οὓς ἐπολιτεύσατο νόμους, ἣν οὐκ ἄν τις ἀμφισβητήσειεν εἶναι δικαίαν.","english":"But the one who is inferior by nature and capacity in regard to truth—for it is a lesser thing to refute falsehood than to establish truth—and second in order, for his strength lies against those who hold false opinions; false opinion arises from sowing and corruption. Yet, even so, these matters being thus, he is often placed first and sometimes becomes more useful, as he removes and clears away the disbelief that troubles some, and the doubt or false opinion that besets those who are newly approaching. And each of the two is referred to one end; for both the one who refutes falsehood and the one who establishes truth have their reference to piety. But they are not absolutely one; rather, the former is necessary, as I said, for all who believe and care for truth and their own salvation, while the latter sometimes becomes more useful for certain persons and in certain circumstances. Let these things be said by us summarily as a reminder of what has already been stated. We must proceed to the subject at hand and show that the account of the resurrection is true, both from the cause itself, on account of which and through which the first human came to be, and those after him, even if they did not come to be in the same manner, and from the common nature of all humans as humans, and further from the judgment of the maker concerning these matters, according to the time each lived and the laws under which they conducted their lives, which no one would dispute to be just.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"προτάττεται","severity":"info","text":"The author notes that the refutation of falsehood is often placed before the establishment of truth in order, even though it is inferior in nature. This anticipates the main argument for resurrection.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ψευδοδοξία","severity":"info","text":"ψευδοδοξία ('false opinion') is described as arising from ἐπισπορᾶς ('sowing') and παραφθορᾶς ('corruption'), suggesting a metaphor of adulterated seed. This term is key to the author's epistemology.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"εὐσέβειαν","severity":"info","text":"Both refuting falsehood and establishing truth are said to refer to the same end: εὐσέβειαν ('piety'). This frames the entire treatise as a religious duty, not merely a philosophical exercise.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἰτέον δὲ ἐπὶ τὸ προκείμενον","severity":"info","text":"This transitional phrase marks the end of the prologue and the beginning of the main argument. The author will now demonstrate the truth of the resurrection from three sources: cause, nature, and judgment.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῆς τοῦ ποιήσαντος ... κρίσεως","severity":"info","text":"The 'judgment of the maker' refers to divine judgment after death, a common theme in early Christian apologetics. Athenagoras argues that this judgment would be unjust without bodily resurrection.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προτάττεται πολλάκις","severity":"caution","text":"The claim that refutation is 'often placed first' (προτάττεται πολλάκις) may seem to contradict the earlier assertion of its secondary rank. The author likely means in practical teaching, not in logical order.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'προτάττεται πολλάκις' could be read as either 'is often placed first' or 'is often preferred'; the translation opts for the former, which fits the context of order.","The reference to 'the first human' (ὁ πρῶτος γέγονεν ἄνθρωπος) may imply a literal Adam or a generic first human; the author does not specify."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"Ἔστι δὲ ὁ μὲν ἀπὸ τῆς αἰτίας λόγος, ἐὰν ἐπισκοπῶμεν πότερον\n\nἁπλῶς καὶ μάτην γέγονεν ἄνθρωπος ἢ τινὸς ἕνεκεν· εἰ δὲ τινὸς ἕνεκεν, πότερον ἐπὶ τῷ γενόμενον αὐτὸν ζῆν καὶ διαμένειν καθ' ἣν ἐγένετο φύσιν ἢ διὰ χρείαν τινός· εἰ δὲ κατὰ χρείαν, ἤτοι τὴν αὐτοῦ τοῦ ποιήσαντος ἢ ἄλλου τινὸς τῶν αὐτῷ προσηκόντων καὶ πλείονος φροντίδος ἠξιωμένων.\n\nὃ δὴ καὶ κοινότερον σκοποῦντες εὑρίσκομεν ὅτι πᾶς εὖ φρονῶν καὶ λογικῇ κρίσει πρὸς τὸ ποιεῖν τι κινούμενος οὐδὲν ὧν κατὰ πρόθεσιν ἐνεργεῖ ποιεῖ μάτην, ἀλλ' ἤτοι τῆς ἰδίας ἕνεκεν χρήσεως ἢ διὰ χρείαν ἄλλου τινὸς ὧν πεφρόντικεν ἢ δι' αὐτὸ τὸ γινόμενον, ὁλκῇ τινι φυσικῇ καὶ στοργῇ πρὸς τὴν αὐτοῦ γένεσιν κινούμενος· οἷον (λεγέσθω γὰρ δι' εἰκόνος τινὸς, ἵνα σαφὲς γένηται τὸ προκείμενον) ἄνθρωπος ποιεῖ μὲν οἶκον διὰ τὴν ἰδίαν χρείαν, ποιεῖ δὲ βουσὶ καὶ καμήλοις ἢ τοῖς ἄλλοις ζῴοις, ὧν ἐστιν ἐνδεής, τὴν ἑκάστῳ τούτων ἁρμόζουσαν σκέπην οὐκ ἰδίας ἕνεκεν χρήσεως κατὰ τὸ φαινόμενον, ἀλλὰ κατὰ μὲν τὸ τέλος διὰ τοῦτο, κατὰ δὲ τὸ προσεχὲς διὰ τὴν τούτων ὧν πεφρόντικεν ἐπιμέλειαν· ποιεῖται δὲ καὶ παῖδας οὔτε διὰ χρείαν ἰδίαν οὔτε δι' ἕτερόν τι τῶν αὐτῷ προσηκόντων, ἀλλ' ἐπὶ τῷ εἶναί τε καὶ διαμένειν καθόσον οἷόν τε τοὺς ὑπ' αὐτοῦ γεννωμένους, τῇ τῶν παίδων καὶ τῶν ἐγγόνων διαδοχῇ τὴν ἑαυτοῦ τελευτὴν παραμυθούμενος καὶ ταύτῃ τὸ θνητὸν ἀπαθανατίζειν οἰόμενος. ἀλλὰ ταῦτα μὲν ὑπὸ τούτων·","english":"The argument from cause is this: if we consider whether man came to be simply and in vain or for some purpose; and if for some purpose, whether it was for him to live and persist in the nature in which he was made, or for the need of something else; and if for need, either for the need of the maker himself or of some other of those belonging to him and deemed worthy of greater care.\n\nNow, examining this more generally, we find that every right-minded person moved by rational judgment to do something does nothing of what he does by design in vain, but either for his own use, or for the need of some other of which he has taken care, or for the sake of the thing itself, moved by some natural attraction and affection for its coming to be. For example—let it be said through some image, so that the matter at hand may become clear—a man builds a house for his own use, but he makes for oxen and camels or other animals of which he has need a shelter suitable for each of these, not for his own use, as it appears, but with respect to the end, for this reason, and with respect to the immediate purpose, for the care of these of which he has taken thought. And he also begets children neither for his own need nor for any other of those belonging to him, but for the sake that those begotten by him should exist and persist as far as possible, consoling his own end by the succession of children and grandchildren, and thinking by this to immortalize the mortal. But these things are from them.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀπὸ τῆς αἰτίας λόγος","severity":"info","text":"Athenagoras introduces a formal causal argument (ἀπὸ τῆς αἰτίας λόγος), structuring the proof by considering purpose (οὗ ἕνεκεν) and need (χρεία). This logical division is typical of Greek philosophical rhetoric.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀπαθανατίζειν","severity":"info","text":"The verb ἀπαθανατίζειν ('to immortalize') is rare in early Christian Greek, appearing here in a philosophical context. It suggests a conceptual link between procreation and the desire to overcome mortality, not a theological claim about resurrection.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"παραμυθούμενος","severity":"info","text":"The participle παραμυθούμενος ('consoling') reflects a Stoic or Platonic topos: the mortal consoles his own end through the succession of offspring. This is a common philosophical consolation, not a distinctively Christian idea.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"οἷον (λεγέσθω γὰρ δι' εἰκόνος τινὸς)","severity":"info","text":"The use of an image (εἰκών) to clarify a logical point is a standard rhetorical device in Greek philosophy, paralleled in Plato and Aristotle. Athenagoras adapts it for theological argumentation.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀλλὰ ταῦτα μὲν ὑπὸ τούτων","severity":"caution","text":"The phrase 'ἀλλὰ ταῦτα μὲν ὑπὸ τούτων' is elliptical and may indicate a textual break or a transition to a new argument. The exact referent of 'τούτων' is ambiguous; it likely refers to the preceding examples.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀλλὰ ταῦτα μὲν ὑπὸ τούτων' is ambiguous: it may mean 'but these things are from them' (as in the draft) or could signal a break in the argument. The referent of 'τούτων' is unclear—possibly the examples just given or the persons who act in those ways."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"ὁ μέντοι θεὸς οὔτ' ἂν μάτην ἐποίησεν τὸν ἄνθρωπον· ἔστι γὰρ σοφός, οὐδὲν δὲ σοφίας ἔργον μάταιον· οὔτε διὰ χρείαν ἰδίαν· παντὸς γάρ ἐστιν ἀπροσδεής, τῷ δὲ μηδενὸς δεομένῳ τὸ παράπαν οὐδὲν τῶν ὑπ' αὐτοῦ γενομένων συντελέσειεν ἂν εἰς χρείαν ἰδίαν. ἀλλ' οὐδὲ διά τινα τῶν ὑπ' αὐτοῦ γενομένων ἔργων ἐποίησεν ἄνθρωπον. οὐδὲν γὰρ τῶν λόγῳ καὶ κρίσει χρωμένων οὔτε τῶν μειζόνων οὔτε τῶν καταδεεστέρων γέγονεν ἢ γίνεται πρὸς ἑτέρου χρείαν, ἀλλὰ διὰ τὴν ἰδίαν αὐτῶν τῶν γενομένων ζωήν τε καὶ διαμονήν. οὐδὲ γὰρ ὁ λόγος εὑρίσκει τινὰ χρείαν τῆς τῶν ἀνθρώπων γενέσεως αἰτίαν, τῶν μὲν ἀθανάτων ἀνενδεῶν ὄντων καὶ μηδεμιᾶς μηδαμῶς παρ' ἀνθρώπων συντελείας πρὸς τὸ εἶναι δεομένων, τῶν δὲ ἀλόγων ἀρχομένων κατὰ φύσιν καὶ τὰς πρὸς ὃ πέφυκεν ἕκαστον χρείας ἀνθρώποις ἀποπληρούντων ἀλλ' οὐκ αὐτῶν τούτοις χρῆσθαι πεφυκότων· θέμις γὰρ οὔτε ἦν οὔτε ἐστὶ τὸ ἄρχον καὶ ἡγεμονοῦν ὑπάγειν εἰς χρῆσιν τοῖς ἐλάττοσιν ἢ τὸ λογικὸν ὑποτάττειν ἀλόγοις, οὖσιν πρὸς τὸ ἄρχειν ἀνεπιτηδείοις.","english":"God, however, would not have made man in vain, for he is wise, and no work of wisdom is vain; nor for his own need, for he is entirely without need, and to him who lacks nothing, nothing of what he has made could contribute to his own need. Nor did he make man for the sake of any of his other works, for nothing that uses reason and judgment, whether greater or lesser, has come to be or comes to be for the need of another, but for the sake of the life and persistence of those who have come to be themselves. For reason does not find any need as a cause of the generation of men, since the immortal beings are without need and in no way require any contribution from men for their existence, while the irrational beings are ruled according to nature and fulfill for men the needs for which each is naturally suited, but are not themselves naturally suited to use these men; for it was not and is not lawful to subordinate that which rules and governs to the use of lesser things, or to subject the rational to irrational beings, which are unfit for ruling.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ὁ μέντοι θεὸς οὔτ' ἂν μάτην ἐποίησεν τὸν ἄνθρωπον","severity":"info","text":"The argument moves from the premise that God is wise and without need to the conclusion that man was not made in vain or for another's sake, but for his own life and persistence.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀπροσδεής","severity":"info","text":"ἀπροσδεής ('without need') is a key attribute of God in this passage, reinforcing the argument that creation cannot be for God's own benefit.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὔτε... οὔτε... ἀλλ' οὐδέ","severity":"info","text":"The passage uses a triple negative structure (οὔτε... οὔτε... ἀλλ' οὐδέ) to systematically eliminate possible purposes for man's creation: not in vain, not for God's need, not for other works.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῶν μὲν ἀθανάτων ἀνενδεῶν ὄντων","severity":"info","text":"The reference to 'immortal beings' (ἀθάνατοι) likely includes angels or divine intermediaries, a common theme in early Christian apologetics, though Athenagoras does not specify further.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τὸ ἄρχον καὶ ἡγεμονοῦν ὑπάγειν εἰς χρῆσιν τοῖς ἐλάττοσιν","severity":"info","text":"The principle that the ruling element should not be subordinated to the lesser echoes Aristotelian and Stoic hierarchies of nature, adapted here to argue for human dignity.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"θέμις γὰρ οὔτε ἦν οὔτε ἐστὶ","severity":"caution","text":"The phrase 'it was not and is not lawful' (θέμις) may reflect a legal or cosmic order, but the exact referent of 'lawful' is ambiguous—whether divine law, natural law, or both.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'immortal beings' (ἀθάνατοι) is not specified; they could be angels, daemons, or celestial bodies.","The phrase 'for the need of another' (πρὸς ἑτέρου χρείαν) leaves unclear whether 'another' refers to other created beings or to God himself, though the context suggests the former."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"οὐκοῦν εἰ μήτε ἀναιτίως καὶ μάτην γέγονεν ἄνθρωπος (οὐδὲν γὰρ τῶν ὑπὸ θεοῦ γενομένων μάταιον κατά γε τὴν τοῦ ποιήσαντος γνώμην) μήτε χρείας ἕνεκεν αὐτοῦ τοῦ ποιήσαντος ἢ ἄλλου τινὸς τῶν ὑπὸ θεοῦ γενομένων ποιημάτων, εὔδηλον ὅτι κατὰ μὲν τὸν πρῶτον καὶ κοινότερον λόγον δι' ἑαυτὸν καὶ τὴν ἐπὶ πάσης τῆς δημιουργίας θεωρουμένην ἀγαθότητα καὶ σοφίαν ἐποίησεν ὁ θεὸς ἄνθρωπον, κατὰ δὲ τὸν προσεχέστερον τοῖς γενομένοις λόγον διὰ τὴν αὐτῶν τῶν γενομένων ζωὴν, οὐκ\n\nἐπὶ μικρὸν ἐξαπτομένην εἶτα παντελῶς σβεννυμένην. ἑρπετοῖς γὰρ, οἶμαι, καὶ πτηνοῖς καὶ νηκτοῖς ἢ καὶ κοινότερον εἰπεῖν πᾶσι τοῖς ἀλόγοις τὴν τοιαύτην ζωὴν ἀπένειμεν θεός, τοῖς δὲ αὐτὸν ἐν ἑαυτοῖς ἀγαλματοφοροῦσι τὸν ποιητὴν νοῦν τε συνεπιφερομένοις καὶ λογικῆς κρίσεως μεμοιραμένοις τὴν εἰς ἀεὶ διαμονὴν ἀπεκλήρωσεν ὁ ποιήσας, ἵνα γινώσκοντες τὸν ἑαυτῶν ποιητὴν καὶ τὴν τούτου δύναμίν τε καὶ σοφίαν νόμῳ τε συνεπόμενοι καὶ δίκῃ τούτοις συνδιαιωνίζωσιν ἀπόνως, οἷς τὴν προλαβοῦσαν ἐκράτυναν ζωὴν καίπερ ἐν φθαρτοῖς καὶ γηΐνοις ὄντες σώμασιν. ὁπόσα μὲν γὰρ ἄλλου του χάριν γέγονεν, παυσαμένων ἐκείνων ὧν ἕνεκεν γέγονεν, παύσεται εἰκότως καὶ αὐτὰ τὰ γενόμενα τοῦ εἶναι καὶ οὐκ ἂν διαμένοι μάτην, ὡς ἂν μηδεμίαν ἐν τοῖς ὑπὸ θεοῦ γενομένοις τοῦ ματαίου χώραν ἔχοντος· τά γε μὴν δι' αὐτὸ τὸ εἶναι καὶ ζῆν καθὼς πέφυκεν γενόμενα, ὡς αὐτῆς τῆς αἰτίας τῇ φύσει συνειλημμένης καὶ κατ' αὐτὸ μόνον τὸ εἶναι θεωρουμένης, οὐδεμίαν οὐδέποτε δέξαιτ' ἂν τὴν τὸ εἶναι παντελῶς ἀφανίζουσαν αἰτίαν.","english":"Therefore, if man came into being neither without cause and in vain (for nothing that comes into being by God is vain, at least according to the intention of the maker) nor for the sake of the need of the maker himself or of any other of the things made by God, it is evident that, according to the first and more general account, God made man for his own sake and for the goodness and wisdom observed throughout the whole creation; but according to the account more directly concerned with the things that come into being, he made man for the sake of the life of those very things that come into being—a life not kindled for a brief time and then entirely extinguished. For to creeping things, I think, and to birds and to swimming creatures, or more generally to all irrational beings, God assigned such a life; but to those who bear the maker himself as an image within themselves, who also carry mind along with them and share in rational judgment, the maker allotted perpetual continuance, so that, knowing their own maker and his power and wisdom, and following law and justice, they might endure together with these without pain, strengthening the life they had previously received, even while being in perishable and earthly bodies. For as many things as have come into being for the sake of something else, when those things for the sake of which they came into being cease, the things that came into being will naturally cease to exist as well, and would not continue in vain, since there is no place for the vain among the things that come into being by God; but things that came into being for the sake of existing and living as they naturally do, since the cause itself is taken together with their nature and is observed in their mere existence, would never admit any cause that entirely annihilates their existence.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"οὐκοῦν","severity":"info","text":"This passage continues the argument from the previous passage, using 'οὐκοῦν' to draw a conclusion from the preceding premises about God's wisdom and lack of need.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀγαλματοφοροῦσι","severity":"info","text":"'ἀγαλματοφοροῦσι' (bearing as an image) is a rare term, likely evoking the idea of humans as living statues bearing the divine image, a concept with Platonic and early Christian resonances.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἑρπετοῖς ... πτηνοῖς ... νηκτοῖς","severity":"info","text":"The tripartite division of animals into creeping, flying, and swimming creatures is a standard ancient classification, found in Aristotle and later doxographical traditions.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"τὴν εἰς ἀεὶ διαμονὴν","severity":"info","text":"Athenagoras argues that rational beings are allotted perpetual continuance, contrasting with the transient life of irrational animals, to support the necessity of resurrection.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"νόμῳ τε συνεπόμενοι καὶ δίκῃ","severity":"info","text":"The pairing of law and justice as guides for rational beings echoes Platonic and Stoic ethical frameworks, where the rational life is lived in accordance with cosmic order.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"καίπερ ἐν φθαρτοῖς καὶ γηΐνοις ὄντες σώμασιν","severity":"caution","text":"The phrase 'even while being in perishable and earthly bodies' may seem to contradict the argument for perpetual continuance; Athenagoras likely means the soul's endurance despite bodily decay, not the body's immortality.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὴν προλαβοῦσαν ἐκράτυναν ζωὴν' is ambiguous: it could mean 'strengthened the life they had previously received' or 'strengthened the life that had taken hold of them'; the translation adopts the former."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"ταύτης δὲ ἐν τῷ εἶναι πάντοτε θεωρουμένης, δεῖ σῴζεσθαι πάντως καὶ τὸ γενόμενον ζῷον, ἐνεργοῦν τε καὶ πάσχον ἃ πέφυκεν, ἑκατέρου τούτων ἐξ ὧν γέγονεν τὰ παρ' ἑαυτοῦ συνεισφέροντος καὶ τῆς μὲν ψυχῆς οὔσης τε καὶ διαμενούσης ὁμαλῶς ἐν ᾗ γέγονεν φύσει καὶ διαπονούσης ἃ πέφυκεν (πέφυκεν δὲ ταῖς τοῦ σώματος ἐπιστατεῖν ὁρμαῖς καὶ τὸ προσπῖπτον ἀεὶ τοῖς προσήκουσι κρίνειν καὶ μετρεῖν κριτηρίοις καὶ μέτροις), τοῦ δὲ σώματος κινουμένου κατὰ φύσιν πρὸς ἃ πέφυκεν καὶ τὰς ἀποκληρωθείσας αὐτῷ δεχομένου μεταβολάς, μετὰ δὲ τῶν ἄλλων τῶν κατὰ τὰς ἡλικίας ἢ κατ' εἶδος ἢ μέγεθος τὴν ἀνάστασιν. εἶδος γάρ τι μεταβολῆς καὶ πάντων ὕστατον ἡ ἀνάστασις ἥ τε τῶν κατ' ἐκεῖνον τὸν χρόνον περιόντων ἔτι πρὸς τὸ κρεῖττον μεταβολή.\n\nἘπὶ δὲ τούτοις τεθαρρηκότες οὐ μεῖον ἢ τοῖς ἤδη γενομένοις καὶ τὴν ἑαυτῶν ἐπισκοποῦντες φύσιν, τήν τε μετ' ἐνδείας καὶ φθορᾶς ζωὴν στέργομεν ὡς τῷ παρόντι βίῳ προσήκουσαν καὶ τὴν ἐν ἀφθαρσίᾳ διαμονὴν ἐλπίζομεν βεβαίως· ἣν οὐ παρὰ ἀνθρώπων ἀναπλάττομεν μάτην ψευδέσιν ἑαυτοὺς βουκολοῦντες ἐλπίσιν, ἀπλανεστάτῳ δὲ πεπιστεύκαμεν ἐχεγγύῳ, τῇ τοῦ δημιουργήσαντος ἡμᾶς γνώμῃ, καθ' ἣν ἐποίησεν ἄνθρωπον ἐκ ψυχῆς ἀθανάτου καὶ σώματος νοῦν τε συγκατεσκεύασεν αὐτῷ καὶ νόμον ἔμφυτον ἐπὶ σωτηρίᾳ καὶ φυλακῇ τῶν παρ' αὐτοῦ διδομένων, ἔμφρονι δὲ βίῳ καὶ ζωῇ λογικῇ προσηκόντων, εὖ εἰδότες ὡς οὐκ ἂν τοιοῦτον κατεσκεύασεν ζῷον καὶ πᾶσι τοῖς πρὸς διαμονὴν ἐκόσμησεν, εἰ μὴ διαμένειν ἐβούλετο τὸ γενόμενον.","english":"Since this is always observed in being, it is necessary that the living being that has come into being be preserved entirely, both acting and suffering what is natural to it, each of the parts from which it is composed contributing its own share, the soul being and remaining uniformly in the nature in which it came to be and performing what is natural to it (and it is natural for it to preside over the impulses of the body and to judge and measure whatever impinges upon it by the appropriate criteria and measures), and the body being moved according to nature toward what is natural to it and receiving the changes allotted to it, and along with the other changes according to age or form or size, the resurrection. For resurrection is a kind of change, and the last of all, and the change of those still surviving at that time toward the better.\n\nConfident in these things no less than in those already accomplished, and examining our own nature, we both accept the life of deficiency and corruption as befitting the present life, and firmly hope for the continuance in incorruption, which we do not fabricate in vain from human beings, deluding ourselves with false hopes, but have entrusted to the most unerring guarantee, the intention of our creator, according to which he made man from an immortal soul and a body, and also furnished him with intellect and an innate law for the preservation and protection of what is given by him, things appropriate to a rational life and a life of reason, knowing well that he would not have constructed such a living being and adorned it with all things for continuance, if he did not wish the created thing to endure.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀνάστασις","severity":"info","text":"Here ἀνάστασις is defined as a kind of change (μεταβολῆς) and the last of all changes, specifically the transformation of those still living at that time toward the better. This aligns with Athenagoras’s distinctive view that resurrection is not a post-mortem event but a final, positive change within the present life.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐπὶ δὲ τούτοις","severity":"info","text":"This phrase marks a transition from the theoretical argument for the necessity of resurrection to a practical, confident acceptance of present life and hope for future incorruption. The structure moves from necessity to assurance.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἔμφυτον νόμον","severity":"info","text":"The concept of an innate law (ἔμφυτον νόμον) given by the creator for preservation and protection reflects Stoic and Platonic ideas of natural law, adapted by Athenagoras to Christian theology as a guarantee of resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὴν ἀνάστασιν","severity":"caution","text":"The syntax of the clause ‘μετὰ δὲ τῶν ἄλλων … τὴν ἀνάστασιν’ is elliptical; the accusative ‘τὴν ἀνάστασιν’ may depend on an implied verb such as ‘δεῖ σῴζεσθαι’ from earlier, but the precise grammatical relation is ambiguous. The translation supplies ‘and along with … the resurrection’.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"τῇ τοῦ δημιουργήσαντος ἡμᾶς γνώμῃ","severity":"info","text":"The ‘intention of our creator’ (τῇ τοῦ δημιουργήσαντος ἡμᾶς γνώμῃ) is presented as the most unerring guarantee (ἀπλανεστάτῳ ἐχεγγύῳ) for the hope of incorruption, grounding eschatological confidence in divine purpose rather than human speculation.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ‘τὴν ἀνάστασιν’ in the first paragraph is syntactically loose; it may be an accusative of respect or an object of an implied verb. The relationship between the list of changes (age, form, size) and resurrection as a final change is clear in sense but not in grammar."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"εἰ τοίνυν ὁ τοῦδε τοῦ παντὸς δημιουργὸς ἐποίησεν ἄνθρωπον ἐπὶ τῷ ζωῆς ἔμφρονος μετασχεῖν καὶ γενόμενον θεωρὸν τῆς τε μεγαλοπρεπείας αὐτοῦ καὶ τῆς ἐπὶ\n\nπᾶσι σοφίας τῇ τούτων θεωρίᾳ συνδιαμένειν ἀεὶ κατὰ τὴν ἐκείνου γνώμην καὶ καθ' ἣν εἴληχεν φύσιν, ἡ μὲν τῆς γενέσεως αἰτία πιστοῦται τὴν εἰς ἀεὶ διαμονήν, ἡ δὲ διαμονὴ τὴν ἀνάστασιν, ἧς χωρὶς οὐκ ἂν διαμείνειεν ἄνθρωπος. ἐκ δὲ τῶν εἰρημένων εὔδηλον ὡς τῇ τῆς γενέσεως αἰτίᾳ καὶ τῇ γνώμῃ τοῦ ποιήσαντος δείκνυται σαφῶς ἡ ἀνάστασις.\n\nΤοιαύτης δὲ τῆς αἰτίας οὔσης, καθ' ἣν εἰς τόνδε παρῆκται τὸν κόσμον ἄνθρωπος, ἀκόλουθον ἂν εἴη τὸν τούτοις κατὰ φύσιν ἢ καθ' εἱρμὸν ἑπόμενον διασκέψασθαι λόγον· ἕπεται δὲ κατὰ τὴν ἐξέτασιν τῇ μὲν αἰτίᾳ τῆς γενέσεως ἡ τῶν γεννηθέντων ἀνθρώπων φύσις, τῇ δὲ φύσει τῶν γενομένων ἡ τοῦ ποιήσαντος ἐπὶ τούτοις δικαία κρίσις τούτοις τε πᾶσι τὸ τοῦ βίου τέλος. ἐξητασμένων δὲ ἡμῖν τῶν προτεταγμένων ἐπισκεπτέον ἑξῆς τὴν τῶν ἀνθρώπων φύσιν. Ἡ τῶν τῆς ἀληθείας δογμάτων ἢ τῶν ὁπωσοῦν εἰς ἐξέτασιν προβαλλομένων ἀπόδειξις τὴν ἀπλανῆ τοῖς λεγομένοις ἐπιφέρουσα πίστιν οὐκ ἔξωθέν ποθεν ἔχει τὴν ἀρχὴν οὐδ' ἐκ τῶν τισι δοκούντων ἢ δεδογμένων, ἀλλ' ἐκ τῆς κοινῆς καὶ φυσικῆς ἐννοίας ἢ τῆς πρὸς τὰ πρῶτα τῶν δευτέρων ἀκολουθίας.","english":"If, then, the creator of this universe made man to partake of intelligent life and, having come into being, to be a spectator of his magnificence and of the wisdom displayed in all things, and to continue always in the contemplation of these according to that one's purpose and according to the nature he has received, the cause of his generation guarantees his perpetual continuance, and the continuance guarantees the resurrection, without which man would not continue. From what has been said it is evident that the resurrection is clearly shown by the cause of generation and the purpose of the maker.\n\nSuch being the cause according to which man has been brought into this world, it would be fitting to examine the account that follows these things by nature or by sequence. In the inquiry, the nature of generated men follows the cause of generation, the just judgment of the maker concerning them follows the nature of those who have come into being, and the end of life follows all these. Having examined what has been set forth, we must next consider the nature of men. The demonstration of the doctrines of truth or of whatever is proposed for examination, bringing unerring trust to what is said, takes its beginning not from somewhere outside nor from what seems or has seemed to some, but from common and natural conception or from the consequence of secondary things to primary ones.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τῇ τούτων θεωρίᾳ συνδιαμένειν ἀεί","severity":"info","text":"The argument moves from the creator's purpose (man as spectator of divine magnificence and wisdom) to the necessity of perpetual continuance, and from continuance to resurrection as its guarantee.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"αἰτία","severity":"info","text":"αἰτία (cause) is a key term: the 'cause of generation' (τῆς γενέσεως αἰτία) is presented as the ground for perpetual existence and thus for resurrection.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀκόλουθον ἂν εἴη ... διασκέψασθαι λόγον","severity":"info","text":"Athenagoras announces a logical sequence: cause of generation → nature of men → just judgment → end of life. This frames the ensuing discussion of human nature.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κοινῆς καὶ φυσικῆς ἐννοίας","severity":"info","text":"The appeal to 'common and natural conception' (κοινῆς καὶ φυσικῆς ἐννοίας) reflects a standard Hellenic philosophical method, used by Stoics and Platonists, to ground argument in universally accessible principles.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἡ τῶν τῆς ἀληθείας δογμάτων ἢ τῶν ὁπωσοῦν εἰς ἐξέτασιν προβαλλομένων","severity":"caution","text":"The phrase 'doctrines of truth or of whatever is proposed for examination' is ambiguous: it may distinguish Christian teaching from other philosophical positions, or it may be a rhetorical hedge.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῇ τούτων θεωρίᾳ συνδιαμένειν ἀεί' could mean either that man continues in contemplation or that the contemplation itself continues; the translation opts for the former.","The referent of 'τούτοις' in 'τῇ μὲν αἰτίᾳ ... τῇ δὲ φύσει ... τῇ τε πᾶσι' is unclear: it may refer to the preceding items or to the men themselves."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"ἢ γὰρ περὶ τῶν πρώτων ἐστὶ δογμάτων καὶ δεῖ μόνης ὑπομνήσεως τῆς τὴν φυσικὴν ἀνακινούσης ἔννοιαν ἢ περὶ τῶν κατὰ φύσιν ἑπομένων τοῖς πρώτοις καὶ τῆς φυσικῆς ἀκολουθίας καὶ δεῖ τῆς ἐπὶ τούτοις τάξεως, δεικνύντας τί τοῖς πρώτοις ἢ τοῖς προτεταγμένοις ἀκολουθεῖ κατ' ἀλήθειαν, ἐπὶ τῷ μήτε τῆς ἀληθείας ἢ τῆς κατ' αὐτὴν ἀσφαλείας ἀμελεῖν μήτε τὰ τῇ φύσει τεταγμένα καὶ διωρισμένα συγχεῖν ἢ τὸν φυσικὸν εἱρμὸν διασπᾶν.\n\nὅθεν, οἶμαι, [χρῆν] δίκαιον περὶ τῶν προκειμένων ἐσπουδακότας καὶ κρίνειν ἐμφρόνως θέλοντας εἴτε γίνεται τῶν ἀνθρωπίνων σωμάτων ἀνάστασις εἴτε μή, πρῶτον μὲν ἐπισκοπεῖν καλῶς τῶν πρὸς τὴν τοῦδε δεῖξιν συντελούντων τὴν δύναμιν καὶ ποίαν ἕκαστον εἴληχεν χώραν καὶ τί μὲν τούτων πρῶτον τί δὲ δεύτερον ἢ τρίτον τί δ' ἐπὶ τούτοις ὕστατον· ταῦτα δὲ διαταξαμένους χρὴ πρώτην μὲν τάξαι τὴν αἰτίαν τῆς τῶν ἀνθρώπων γενέσεως, τοῦτ' ἔστιν τὴν τοῦ δημιουργήσαντος γνώμην καθ' ἣν ἐποίησεν ἄνθρωπον, ταύτῃ δὲ προσφυῶς ἐπισυνάψαι τὴν τῶν γενομένων ἀνθρώπων φύσιν, οὐχ ὡς τῇ τάξει δευτερεύουσαν, διὰ δὲ τὸ μὴ δύνασθαι κατὰ ταὐτὸν ἀμφοτέρων γενέσθαι τὴν κρίσιν, κἂν ὅτι μάλιστα συνυπάρχωσιν ἀλλήλαις καὶ πρὸς τὸ προκείμενον τὴν ἴσην παρέχωνται δύναμιν.","english":"For either it is about the primary doctrines and requires only a reminder that stirs the natural concept, or it is about what naturally follows the primary things and the natural sequence, and requires the order of these things, showing what truly follows the first or the things that have been placed first, so as neither to neglect the truth or the security that comes from it, nor to confuse what has been ordered and defined by nature, nor to break the natural chain.\n\nTherefore, I think it is right for those who are earnest about the matters at hand and wish to judge wisely whether the resurrection of human bodies occurs or not, first to examine well the power of the things that contribute to the demonstration of this, and what place each has received, and which of these is first, which second or third, and which is last after these; and having arranged these, one must first set the cause of the generation of humans, that is, the intention of the creator according to which he made man, and to this fittingly attach the nature of the humans that have come into being, not as if it were secondary in order, but because it is not possible to make a judgment about both at the same time, even though they coexist with each other as much as possible and provide equal power for the matter at hand.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"περὶ τῶν πρώτων ἐστὶ δογμάτων","severity":"info","text":"Athenagoras introduces a methodological dichotomy: either the topic concerns primary doctrines (requiring only a reminder) or secondary consequences (requiring demonstration of logical sequence). This frames the entire argument.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"φυσικὴν ἀνακινούσης ἔννοιαν","severity":"info","text":"The phrase 'natural concept' (φυσικὴν ἔννοιαν) is a Stoic term for innate knowledge, here adapted to Christian apologetic to argue that resurrection is self-evident to right reason.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὴν αἰτίαν τῆς τῶν ἀνθρώπων γενέσεως","severity":"info","text":"Athenagoras identifies the cause of human generation as the creator's intention (γνώμη), a teleological argument common in Middle Platonism and early Christian apologetics.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρώτην μὲν τάξαι ... ταύτῃ δὲ προσφυῶς ἐπισυνάψαι","severity":"info","text":"The author prescribes a two-step method: first establish the creator's purpose, then attach the nature of humans. This order is logical, not temporal, as both coexist.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οἶμαι, [χρῆν]","severity":"caution","text":"The bracketed χρῆν in the Greek is a conjectural restoration; the manuscript may be corrupt or elliptical. The sense 'it is necessary' is required by the context.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τὸν φυσικὸν εἱρμὸν διασπᾶν","severity":"info","text":"The image of 'breaking the natural chain' (εἱρμόν) echoes Stoic causal determinism, but Athenagoras uses it to argue for the coherence of divine creation and resurrection.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a conjectural restoration [χρῆν] in the second paragraph; the exact verb form is uncertain but the sense is clear.","The phrase 'περὶ τῶν πρώτων ἐστὶ δογμάτων' could refer either to Christian doctrines or to philosophical first principles; the context suggests the latter."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":26,"ref":"p26","source":"διὰ δὲ τούτων, ὡς πρώτων καὶ τὴν ἐκ δημιουργίας ἐχόντων ἀρχήν, ἐναργῶς δεικνυμένης τῆς ἀναστάσεως, οὐδὲν ἧττον καὶ διὰ τῶν τῆς προνοίας λόγων ἔστι λαβεῖν τὴν περὶ ταύτης πίστιν, λέγω δὲ διὰ τῆς ἑκάστῳ τῶν ἀνθρώπων ὀφειλομένης κατὰ δικαίαν κρίσιν τιμῆς ἢ δίκης καὶ τοῦ κατὰ τὸν ἀνθρώπινον βίον τέλους.\n\nπολλοὶ γὰρ τὸν τῆς ἀναστάσεως λόγον διαλαμβάνοντες τῷ τρίτῳ μόνῳ τὴν πᾶσαν ἐπήρεισαν αἰτίαν, νομίσαντες τὴν ἀνάστασιν γίνεσθαι διὰ τὴν κρίσιν. τοῦτο δὲ\n\nπεριφανῶς δείκνυται ψεῦδος ἐκ τοῦ πάντας μὲν ἀνίστασθαι τοὺς ἀποθνῄσκοντας ἀνθρώπους, μὴ πάντας δὲ κρίνεσθαι τοὺς ἀναστάντας· εἰ γὰρ μόνον τὸ κατὰ τὴν κρίσιν δίκαιον τῆς ἀναστάσεως ἦν αἴτιον, ἐχρῆν δήπου τοὺς μηδὲν ἡμαρτηκότας ἢ κατορθώσαντας μηδ' ἀνίστασθαι, τοῦτ' ἔστι τοὺς κομιδῇ νέους παῖδας· ἐξ ὧν δὲ πάντας ἀνίστασθαι τούς τε ἄλλους καὶ δὴ καὶ τοὺς κατὰ τὴν πρώτην ἡλικίαν τελευτήσαντας καὶ αὐτοὶ δικαιοῦσιν, οὐ διὰ τὴν κρίσιν ἡ ἀνάστασις γίνεται κατὰ πρῶτον λόγον, ἀλλὰ διὰ τὴν τοῦ δημιουργήσαντος γνώμην καὶ τὴν τῶν δημιουργηθέντων φύσιν. Ἀρκούσης δὲ καὶ μόνης τῆς ἐπὶ τῇ γενέσει τῶν ἀνθρώπων θεωρουμένης αἰτίας δεῖξαι τὴν ἀνάστασιν κατὰ φυσικὴν ἀκολουθίαν ἑπομένην τοῖς διαλυθεῖσι σώμασιν, δίκαιον ἴσως πρὸς μηδὲν ἀποκνῆσαι τῶν προτεθέντων, ἀκολούθως δὲ τοῖς εἰρημένοις καὶ τὰς ἐξ ἑκάστου τῶν ἑπομένων ἀφορμὰς ὑποδεῖξαι τοῖς ἐξ αὑτῶν συνιδεῖν μὴ δυναμένοις καὶ πρό γε τῶν ἄλλων τὴν τῶν γενομένων ἀνθρώπων φύσιν, ἐπὶ τὴν αὐτὴν ἄγουσαν ἔννοιαν καὶ τὴν ἴσην παρέχουσαν περὶ τῆς ἀναστάσεως πίστιν.","english":"Through these, as primary and having their origin from creation, the resurrection is clearly demonstrated. Nevertheless, it is also possible to obtain faith concerning it through the arguments from providence—I mean through the honor or penalty owed to each human being according to just judgment, and through the end that pertains to human life.\n\nFor many who take up the argument concerning resurrection have rested the entire cause on the third point alone, thinking that resurrection occurs for the sake of judgment. But this is manifestly shown to be false from the fact that all human beings who die rise again, yet not all who rise are judged. For if the justice pertaining to judgment were the sole cause of resurrection, then presumably those who have committed no sin or achieved no merit—that is, very young children—ought not to rise. But since all others, and indeed even those who die in early infancy, are affirmed by them to rise, resurrection does not occur primarily for the sake of judgment, but because of the intention of the creator and the nature of the created beings. And since even the cause observed in the generation of human beings alone suffices to show that resurrection follows naturally upon the dissolved bodies, it is perhaps just to shrink from none of the matters set forth, and in accordance with what has been said to indicate also the starting points from each of the consequences for those unable to see for themselves, and above all the nature of generated human beings, which leads to the same conception and provides equal faith concerning resurrection.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"διὰ δὲ τούτων...ἐναργῶς δεικνυμένης τῆς ἀναστάσεως","severity":"info","text":"This passage marks a transition from arguments based on creation (primary) to arguments from providence (secondary), as indicated by the phrase 'οὐδὲν ἧττον καὶ διὰ τῶν τῆς προνοίας λόγων'.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κρίσιν","severity":"info","text":"κρίσιν (judgment) is a key term in this passage, referring to divine judgment as a proposed cause of resurrection, which Athenagoras refutes as insufficient.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πολλοὶ γὰρ τὸν τῆς ἀναστάσεως λόγον διαλαμβάνοντες τῷ τρίτῳ μόνῳ τὴν πᾶσαν ἐπήρεισαν αἰτίαν","severity":"info","text":"Athenagoras critiques unnamed opponents who reduce resurrection to a function of judgment, a view possibly associated with early Christian apocalyptic or Gnostic traditions.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"τοὺς κομιδῇ νέους παῖδας","severity":"info","text":"The example of very young children (κομιδῇ νέους παῖδας) who die without sin or merit is used to argue that resurrection cannot be solely for judgment, as they would otherwise not rise.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὴν τοῦ δημιουργήσαντος γνώμην καὶ τὴν τῶν δημιουργηθέντων φύσιν","severity":"info","text":"Athenagoras' emphasis on the creator's intention and the nature of created beings as the primary cause of resurrection influenced later Greek patristic thought, e.g., in Gregory of Nyssa's De hominis opificio.","cites":[],"named_sources":["Gregory of Nyssa"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἀρκούσης δὲ καὶ μόνης τῆς ἐπὶ τῇ γενέσει τῶν ἀνθρώπων θεωρουμένης αἰτίας","severity":"caution","text":"The phrase 'Ἀρκούσης δὲ καὶ μόνης' may be textually uncertain; some manuscripts read 'Ἀρκούσης δὲ μόνης', omitting 'καὶ', which could affect the sense of sufficiency.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the opponents (πολλοὶ) who base resurrection solely on judgment is not specified; they may be contemporary Christian or philosophical groups.","The phrase 'τρίτῳ μόνῳ' (the third point alone) is ambiguous: it likely refers to a tripartite scheme of causes (creation, providence, judgment) but the exact enumeration is not explicit in the text."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"εἰ γὰρ πᾶσα κοινῶς ἡ τῶν ἀνθρώπων φύσις ἐκ ψυχῆς ἀθανάτου καὶ τοῦ κατὰ τὴν γένεσιν αὐτῇ συναρμοσθέντος σώματος ἔχει τὴν σύστασιν καὶ μήτε τῇ φύσει τῆς ψυχῆς καθ' ἑαυτὴν μήτε τῇ φύσει τοῦ σώματος χωρὶς ἀπεκλήρωσεν θεὸς τὴν τοιάνδε γένεσιν ἢ τὴν ζωὴν καὶ τὸν σύμπαντα βίον, ἀλλὰ τοῖς ἐκ τούτων γενομένοις ἀνθρώποις, ἵν', ἐξ ὧν γίνονται καὶ ζῶσι, διαβιώσαντες εἰς ἕν τι καὶ κοινὸν καταλήξωσιν τέλος, δεῖ, πάντως ἑνὸς ὄντος ἐξ ἀμφοτέρων ζῴου τοῦ καὶ πάσχοντος ὁπόσα πάθη ψυχῆς καὶ ὁπόσα τοῦ σώματος ἐνεργοῦντός τε καὶ πράττοντος ὁπόσα τῆς αἰσθητικῆς ἢ τῆς λογικῆς δεῖται κρίσεως, πρὸς ἕν τι τέλος ἀναφέρεσθαι πάντα τὸν ἐκ τούτων εἱρμόν, ἵνα πάντα καὶ διὰ πάντων συντρέχῃ πρὸς μίαν ἁρμονίαν καὶ τὴν αὐτὴν συμπάθειαν, ἀνθρώπου γένεσις, ἀνθρώπου φύσις, ἀνθρώπου ζωή, ἀνθρώπου πράξεις καὶ πάθη καὶ βίος καὶ τὸ τῇ φύσει προσῆκον τέλος.\n\nεἰ δὲ μία τίς ἐστιν ἁρμονία τοῦ ζῴου παντὸς καὶ συμπάθεια, καὶ τῶν ἐκ ψυχῆς φυομένων καὶ τῶν διὰ τοῦ σώματος ἐπιτελουμένων, ἓν εἶναι δεῖ καὶ τὸ ἐπὶ πᾶσι τούτοις τέλος. ἓν δὲ τέλος ἔσται κατ' ἀλήθειαν, τοῦ αὐτοῦ ζῴου κατὰ τὴν ἑαυτοῦ σύστασιν ὄντος, οὗπέρ ἐστιν τέλος τὸ τέλος. τὸ αὐτὸ δὲ ζῷον ἔσται καθαρῶς, τῶν αὐτῶν ὄντων πάντων ἐξ ὧν ὡς μερῶν τὸ ζῷον. τὰ αὐτὰ δὲ κατὰ τὴν ἰδιάζουσαν ἕνωσιν ἔσται, τῶν διαλυθέντων πάλιν ἑνωθέντων πρὸς τὴν τοῦ ζῴου σύστασιν. ἡ δὲ τῶν αὐτῶν ἀνθρώπων σύστασις ἐξ ἀνάγκης ἑπομένην δείκνυσιν τὴν τῶν νεκρωθέντων καὶ διαλυθέντων σωμάτων ἀνάστασιν·","english":"For if the entire nature of human beings is commonly constituted from an immortal soul and the body fitted together with it according to its generation, and God has not assigned such a generation or life and the whole course of life separately to the nature of the soul by itself or to the nature of the body apart, but to the human beings born from these, so that, from what they come to be and live, having lived through life they may arrive at some single and common end, then, since the living being from both is entirely one, which suffers all the affections of the soul and all those of the body, and performs and does all that requires sensitive or rational judgment, it is necessary that the entire sequence from these be referred to some one end, so that all things and through all things may converge to one harmony and the same sympathy: the generation of a human being, the nature of a human being, the life of a human being, the actions and affections and life of a human being, and the end proper to that nature.\n\nBut if there is one harmony of the whole living being and one sympathy, both of the things that spring from the soul and of those accomplished through the body, then the end over all these must also be one. And the end will be one in truth, since it is of the same living being according to its own constitution, of which the end is the end. And the same living being will exist purely, when all the things from which the living being is composed as parts are the same. And these will be the same according to their particular union, when the dissolved parts are again united for the constitution of the living being. And the constitution of the same human beings necessarily demonstrates the resurrection of the dead and dissolved bodies.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"εἰ γὰρ πᾶσα κοινῶς ἡ τῶν ἀνθρώπων φύσις","severity":"info","text":"Athenagoras argues that human nature is a composite of immortal soul and body, not assigned separate existences by God, establishing the basis for a single end.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"συμπάθεια","severity":"info","text":"Sympatheia denotes the mutual affection or cohesion of parts in a unified organism, a Stoic concept here applied to the soul-body composite to argue for a common end.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰ δὲ μία τίς ἐστιν ἁρμονία","severity":"info","text":"The passage moves from a conditional premise (εἰ γάρ) to a conclusion (δεῖ), then a second conditional (εἰ δέ) leading to the necessity of resurrection, forming a two-stage syllogism.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῶν διαλυθέντων πάλιν ἑνωθέντων","severity":"info","text":"The dissolution and reunion of bodily parts reflects contemporary medical and philosophical theories of elemental composition, used to argue for physical resurrection.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἓν εἶναι δεῖ καὶ τὸ ἐπὶ πᾶσι τούτοις τέλος","severity":"info","text":"The argument that a unified living being requires a single end parallels Aristotle's teleology (e.g., Nicomachean Ethics 1097a), though Athenagoras applies it to eschatology.","cites":[],"named_sources":["Aristotle 4th cent. BCE"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ αὐτὸ δὲ ζῷον ἔσται καθαρῶς","severity":"caution","text":"The phrase 'the same living being will exist purely' is ambiguous: it may mean numerical identity or specific identity, a key issue in later debates on resurrection.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ αὐτὸ ζῷον' (the same living being) could be interpreted as numerical identity (the identical individual) or specific identity (the same kind), affecting the strength of the resurrection argument."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":"ταύτης γὰρ χωρὶς οὔτ' ἂν ἑνωθείη τὰ αὐτὰ μέρη κατὰ φύσιν ἀλλήλοις οὔτ' ἂν συσταίη τῶν αὐτῶν ἀνθρώπων ἡ φύσις.\n\nεἰ δὲ καὶ νοῦς καὶ λόγος δέδοται τοῖς ἀνθρώποις πρὸς διάκρισιν νοητῶν, οὐκ οὐσιῶν μόνον ἀλλὰ καὶ τῆς τοῦ δόντος ἀγαθότητος καὶ σοφίας καὶ δικαιοσύνης, ἀνάγκη, διαμενόντων ὧν ἕνεκεν ἡ λογικὴ δέδοται κρίσις, καὶ αὐτὴν διαμένειν τὴν ἐπὶ τούτοις δοθεῖσαν κρίσιν· ταύτην δὲ διαμένειν ἀδύνατον, μὴ\n\nτῆς δεξαμένης αὐτὴν καὶ τὰ ἐν οἷς ἐστι διαμενούσης φύσεως. ὁ δὲ καὶ νοῦν καὶ λόγον δεξάμενός ἐστιν ἄνθρωπος, οὐ ψυχὴ καθ' ἑαυτήν· ἄνθρωπον ἄρα δεῖ τὸν ἐξ ἀμφοτέρων ὄντα διαμένειν εἰς ἀεί, τοῦτον δὲ διαμένειν ἀδύνατον μὴ ἀνιστάμενον. ἀναστάσεως γὰρ μὴ γινομένης, οὐκ ἂν ἡ τῶν ἀνθρώπων ὡς ἀνθρώπων διαμένοι φύσις· τῆς δὲ τῶν ἀνθρώπων φύσεως μὴ διαμενούσης, μάτην μὲν ἡ ψυχὴ συνήρμοσται τῇ τοῦ σώματος ἐνδείᾳ καὶ τοῖς τούτου πάθεσιν, μάτην δὲ τὸ σῶμα πεπέδηται πρὸς τὸ τυγχάνειν ὧν ὀρέγεται, ταῖς τῆς ψυχῆς ἡνίαις ὑπεῖκον καὶ χαλιναγωγούμενον, μάταιος δὲ ὁ νοῦς, ματαία δὲ φρόνησις καὶ δικαιοσύνης παρατήρησις ἢ καὶ πάσης ἀρετῆς ἄσκησις καὶ νόμων θέσις καὶ διάταξις καὶ συνόλως εἰπεῖν πᾶν ὅτι περ ἐν ἀνθρώποις καὶ δι' ἀνθρώπους καλόν, μᾶλλον δὲ καὶ αὐτὴ τῶν ἀνθρώπων ἡ γένεσίς τε καὶ φύσις. εἰ δὲ πάντων καὶ πανταχόθεν ἀπελήλαται τῶν ἔργων τοῦ θεοῦ καὶ τῶν ὑπ' ἐκείνου διδομένων δωρεῶν τὸ μάταιον, δεῖ πάντως τῷ τῆς ψυχῆς ἀτελευτήτῳ συνδιαιωνίζειν τὴν τοῦ σώματος διαμονὴν κατὰ τὴν οἰκείαν φύσιν.","english":"For without this, neither would the same parts be naturally united with each other, nor would the nature of the same human beings be constituted.\n\nAnd if both mind and reason have been given to human beings for the discernment of intelligible things—not only of substances but also of the goodness, wisdom, and justice of the giver—then it is necessary that, as long as the things for the sake of which rational discernment has been given endure, the discernment itself given for these things also endures. But it is impossible for this discernment to endure unless the nature that receives it and the things in which it exists also endure. Now the one who receives both mind and reason is the human being, not the soul by itself. Therefore, the human being, who is composed of both, must endure forever; but it is impossible for this human being to endure without being resurrected. For if resurrection does not occur, the nature of human beings as human beings would not endure. And if the nature of human beings does not endure, then the soul has been fitted in vain to the body's deficiency and its affections, the body has been bound in vain to attain what it desires, yielding to the reins of the soul and being bridled, and mind is in vain, prudence is in vain, the observance of justice is in vain, the practice of every virtue is in vain, the establishment and ordination of laws is in vain, and, to speak comprehensively, everything that is good in and through human beings is in vain—indeed, even the generation and nature of human beings themselves. But if vanity is excluded from all the works of God and from the gifts given by him, then the persistence of the body according to its proper nature must necessarily co-endure forever with the immortality of the soul.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ταύτης γὰρ χωρὶς","severity":"info","text":"The phrase refers back to the preceding argument that human nature is constituted from soul and body together; without this composite nature, the parts cannot be naturally united.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"νοῦς","severity":"info","text":"Here νοῦς (mind) and λόγος (reason) are paired as faculties given for discerning intelligible realities, including divine attributes; they are not merely human capacities but gifts from God.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰ δὲ καὶ νοῦς καὶ λόγος δέδοται","severity":"info","text":"This conditional clause introduces a new argument: if rational discernment is given for a purpose, then both the discernment and its recipient must endure; the conclusion is that resurrection is necessary for the composite human being to persist.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"μάταιος","severity":"info","text":"The repeated term μάταιος (vain) echoes a standard Greek philosophical and Christian polemic against purposelessness in divine creation; Athenagoras argues that if resurrection does not occur, all human goods become futile, contradicting God's wisdom.","cites":[],"named_sources":["Athenagoras, Legatio 12"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ἀναστάσεως","severity":"info","text":"Athenagoras' argument for bodily resurrection as necessary for the persistence of the composite human being is a distinctive early Christian position, later developed by Irenaeus and Tertullian against Gnostic and Platonic views of soul alone.","cites":[],"named_sources":["Irenaeus, Adversus Haereses 5.6-13","Tertullian, De Resurrectione Carnis"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"συνδιαιωνίζειν","severity":"caution","text":"The verb συνδιαιωνίζειν (co-endure forever) is rare and may imply eternal coexistence of body and soul, but the text does not specify whether this is a temporal or eschatological state; the argument assumes resurrection as a future event.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῆς δεξαμένης αὐτὴν' could refer to the nature that receives discernment, either the soul or the composite human being; the context favors the latter, as Athenagoras explicitly states that the human being, not the soul alone, receives mind and reason."],"confidence":"high","notes":[]},{"i":29,"ref":"p29","source":"Ξενιζέσθω δὲ μηδεὶς εἰ τὴν θανάτῳ καὶ φθορᾷ διακοπτομένην ζωὴν ὀνομάζομεν διαμονήν, λογιζόμενος ὡς οὐχ εἷς τοῦ προσρήματος ὁ λόγος, οὐχ ἓν τῆς διαμονῆς τὸ μέτρον, ὅτι μηδὲ τῶν διαμενόντων φύσις μία. εἴπερ γὰρ κατὰ τὴν οἰκείαν φύσιν ἕκαστον τῶν διαμενόντων ἔχει τὴν διαμονήν, οὔτ' ἐπὶ τῶν καθαρῶς ἀφθάρτων καὶ ἀθανάτων εὕροι τις ἂν ἰσάζουσαν τὴν διαμονήν, τῷ μηδὲ τὰς οὐσίας τῶν κρειττόνων συνεξισοῦσθαι ταῖς καθ' ὑπόβασιν διαφερούσαις, οὔτ' ἐπὶ τῶν ἀνθρώπων τὴν ὁμαλὴν ἐκείνην καὶ ἀμετάβλητον ἐπιζητεῖν ἄξιον, ἅτε δὴ τῶν μὲν ἐξ ἀρχῆς γενομένων ἀθανάτων καὶ διαμενόντων μόνῃ τῇ γνώμῃ τοῦ ποιήσαντος ἀτελευτήτως, τῶν δὲ ἀνθρώπων κατὰ μὲν τὴν ψυχὴν ἀπὸ γενέσεως ἐχόντων τὴν ἀμετάβλητον διαμονήν, κατὰ δὲ τὸ σῶμα προσλαμβανόντων ἐκ μεταβολῆς τὴν ἀφθαρσίαν· ὅπερ ὁ τῆς ἀναστάσεως βούλεται λόγος· πρὸς ἣν ἀποβλέποντες τήν τε διάλυσιν τοῦ σώματος ὡς ἑπομένην τῇ μετ' ἐνδείας καὶ φθορᾶς ζωῇ περιμένομεν καὶ μετὰ ταύτην τὴν μετ' ἀφθαρσίας ἐλπίζομεν διαμονήν, οὔτε τῇ τῶν ἀλόγων τελευτῇ συνεξισοῦντες τὴν ἡμετέραν τελευτὴν οὔτε τῇ τῶν ἀθανάτων διαμονῇ τὴν τῶν ἀνθρώπων διαμονήν, ἵνα μὴ λάθωμεν ταύτῃ συνεξισοῦντες καὶ τὴν τῶν ἀνθρώπων φύσιν καὶ ζωὴν οἷς μὴ προσῆκεν.","english":"Let no one be surprised if we call life that is interrupted by death and corruption a continuance, considering that the meaning of the term is not one, nor is the measure of continuance one, because the nature of things that continue is not one either. For if each of the things that continue has its continuance according to its own nature, one would find neither among purely imperishable and immortal things a continuance that is equal, since the substances of the superior are not equal to those that differ by descent, nor is it fitting to seek that uniform and immutable continuance among human beings, since the immortal and continuing things that came into being from the beginning have their continuance without end solely by the will of the maker, while human beings have from birth an immutable continuance in respect to the soul, but in respect to the body they acquire imperishability through change—which is what the doctrine of resurrection intends. Looking to this, we await the dissolution of the body as following upon life with deficiency and corruption, and after this we hope for a continuance with imperishability, neither equating our end with that of irrational animals nor equating the continuance of human beings with that of immortals, lest we unwittingly equate the nature and life of human beings with those to which it is not fitting.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"διαμονήν","severity":"info","text":"The term διαμονήν (continuance) is used here in a technical sense, denoting a mode of persistence specific to each nature, not a uniform duration.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Athenagoras distinguishes the continuance of immortal beings (eternal by divine will) from that of humans, who acquire bodily imperishability through resurrection, a change.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The argument counters potential confusion by aligning with Platonic and Christian distinctions: soul is immortal by nature, body gains immortality through resurrection, a transformative event.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a climax in the treatise, synthesizing earlier distinctions (nature, will, change) to define resurrection as the unique mode of human continuance.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek phrase 'τὴν μετ' ἀφθαρσίας ἐλπίζομεν διαμονήν' could be read as 'continuance with imperishability' or 'continuance after imperishability'; the context favors the former.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise referent of 'τῶν κρειττόνων' (the superior) is ambiguous: it may denote angels or celestial bodies, but the argument does not specify."],"confidence":"high","notes":[]},{"i":30,"ref":"p30","source":"οὐ τοίνυν ἐπὶ τούτῳ δυσχεραίνειν ἄξιον, εἴ τις ἀνωμαλία θεωρεῖται περὶ τὴν τῶν ἀνθρώπων διαμονήν, οὐδ' ἐπειδὴ χωρισμὸς ψυχῆς ἀπὸ τοῦ σώματος μερῶν καὶ μορίων διάλυσις τὴν συνεχῆ διακόπτει ζωήν, διὰ τοῦτ' ἀπογινώσκειν χρὴ τὴν ἀνάστασιν.\n\nοὐδὲ γὰρ ἐπειδὴ τὴν κατὰ συναίσθησιν ζωὴν διακόπτειν δοκοῦσιν αἱ κατὰ τὸν ὕπνον φυσικῶς ἐγγινόμεναι\n\nπαρέσεις τῶν αἰσθήσεων καὶ τῶν φυσικῶν δυνάμεων, ἰσομέτροις χρόνου διαστήμασιν ὑπνούντων τῶν ἀνθρώπων καὶ τρόπον τινὰ πάλιν ἀναβιωσκόντων, τὴν αὐτὴν παραιτούμεθα λέγειν ζωήν· παρ' ἣν αἰτίαν, οἶμαι, τινὲς ἀδελφὸν τοῦ θανάτου τὸν ὕπνον ὀνομάζουσιν, οὐχ ὡς ἐκ τῶν αὐτῶν προγόνων ἢ πατέρων φύντας γενεαλογοῦντες, ἀλλ' ὡς τῶν ὁμοίων παθῶν τοῖς τε θανοῦσι καὶ τοῖς ὑπνοῦσιν ἐγγινομένων, ἕνεκα γε τῆς ἠρεμίας καὶ τοῦ μηδενὸς ἐπαισθάνεσθαι τῶν παρόντων ἢ γινομένων, μᾶλλον δὲ μηδὲ τοῦ εἶναι καὶ τῆς ἰδίας ζωῆς.\n\nεἴπερ οὖν τὴν τῶν ἀνθρώπων ζωὴν τοσαύτης γέμουσαν ἀνωμαλίας ἀπὸ γενέσεως μέχρι διαλύσεως καὶ διακοπτομένην πᾶσιν οἷς προείπομεν, οὐ παραιτούμεθα τὴν αὐτὴν λέγειν ζωήν, οὐδὲ τὴν ἐπέκεινα τῆς διαλύσεως ζωήν, ἥτις ἑαυτῇ συνεισάγει τὴν ἀνάστασιν, ἀπογινώσκειν ὀφείλομεν, κἂν ἐπὶ ποσὸν διακόπτηται τῷ χωρισμῷ τῆς ψυχῆς ἀπὸ τοῦ σώματος. αὕτη γὰρ τῶν ἀνθρώπων ἡ φύσις ἄνωθεν καὶ κατὰ γνώμην τοῦ ποιήσαντος συγκεκληρωμένην ἔχουσα τὴν ἀνωμαλίαν, ἀνώμαλον ἔχει τὴν ζωὴν καὶ τὴν διαμονὴν, ποτὲ μὲν ὕπνῳ ποτὲ δὲ θανάτῳ διακοπτομένην καὶ ταῖς καθ' ἑκάστην ἡλικίαν μεταβολαῖς, οὐκ ἐμφαινομένων ἐναργῶς τοῖς πρώτοις τῶν ὕστερον ἐπιγινομένων.","english":"It is not, therefore, proper to be distressed on this account, if some irregularity is observed concerning the continuance of human beings, nor, because the separation of the soul from the body is a dissolution of parts and members which interrupts continuous life, ought we on this account to despair of the resurrection.\n\nFor neither, because the natural relaxations of the senses and of the natural powers which occur during sleep seem to interrupt life according to perception, with men sleeping for equal intervals of time and in a manner coming to life again, do we refuse to call it the same life; for which reason, I think, some call sleep the brother of death, not as tracing a genealogy from the same ancestors or parents, but because similar conditions occur in the dead and in those who sleep, on account of the rest and of perceiving nothing of what is present or happening, or rather not even of existence and of one's own life.\n\nIf, therefore, we do not refuse to call the same life the life of human beings, which is full of so much irregularity from birth until dissolution and is interrupted by all the things we have mentioned, neither ought we to despair of the life after dissolution, which brings with it the resurrection, even if it is interrupted for a time by the separation of the soul from the body. For this is the nature of human beings, which from the beginning and according to the intention of the creator has irregularity allotted to it, and has its life and continuance irregular, interrupted at one time by sleep, at another by death, and by the changes of each age, the later developments not being clearly manifest in the earlier ones.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὐ τοίνυν ἐπὶ τούτῳ δυσχεραίνειν ἄξιον","severity":"info","text":"Athenagoras argues that irregularity in human continuance should not cause despair of resurrection, establishing a logical progression from observed phenomena to theological conclusion.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀνωμαλία","severity":"info","text":"The term ἀνωμαλία (irregularity) is a key concept: it denotes the lack of uniform continuity in human life, which Athenagoras uses to normalize death as a natural interruption akin to sleep.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἀδελφὸν τοῦ θανάτου τὸν ὕπνον","severity":"info","text":"The comparison of sleep to death as 'brother' echoes a common trope in Greek literature (e.g., Homer, Iliad 14.231; Virgil, Aeneid 6.278) and is used here to argue that interruption does not negate identity of life.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":["Homer Iliad","Virgil Aeneid"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἴπερ οὖν ... οὐδὲ ... ὀφείλομεν","severity":"info","text":"The passage follows a conditional syllogism: if we accept irregular life as continuous, we must also accept resurrection after death, as both are natural interruptions. This structure reinforces the argument from analogy.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κατὰ γνώμην τοῦ ποιήσαντος","severity":"info","text":"Athenagoras grounds human nature's irregularity in the creator's intention, reflecting Middle Platonic and Christian views of a providential design that accommodates apparent disorder within a divine plan.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"παρέσεις τῶν αἰσθήσεων","severity":"caution","text":"The phrase παρέσεις τῶν αἰσθήσεων (relaxations of the senses) is ambiguous: it may refer to a technical physiological state during sleep, but the exact meaning is unclear; the translation 'natural relaxations' is interpretive.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The term παρέσεις (relaxations) is rare and its precise physiological sense in this context is uncertain; it may imply a suspension rather than a relaxation of sensory activity.","The phrase 'τρόπον τινὰ πάλιν ἀναβιωσκόντων' (in a manner coming to life again) could be read as a metaphor for waking, but its exact force in the analogy is open to interpretation."],"confidence":"high","notes":[]},{"i":31,"ref":"p31","source":"ἢ τίς ἂν ἐπίστευσεν μὴ τῇ πείρᾳ δεδιδαγμένος, ἐν ὁμοιομερεῖ καὶ ἀδιαπλάστῳ τῷ σπέρματι τοσούτων καὶ τηλικούτων ἀποκεῖσθαι δυνάμεων ἢ τοσαύτην ἐπισυνισταμένων καὶ πηγνυμένων ὄγκων διαφορὰν, ὀστέων φημὶ καὶ νεύρων καὶ χόνδρων, ἔτι δὲ μυῶν καὶ σαρκῶν καὶ σπλάγχνων καὶ τῶν λοιπῶν τοῦ σώματος μερῶν; οὔτε γὰρ ἐν ὑγροῖς ἔτι τοῖς σπέρμασι τούτων ἔστιν ἰδεῖν οὐδὲν οὔτε μὴν τοῖς νηπίοις ἐμφαίνεταί τι τῶν τοῖς τελείοις ἐπιγινομένων ἢ τῇ τῶν τελείων ἡλικίᾳ τὰ τῶν παρηβηκότων ἢ τούτοις τὰ τῶν γεγηρακότων. ἀλλὰ δὴ καίτοι τῶν εἰρημένων τινῶν μὲν οὐδ' ὅλως τινῶν δὲ ἀμυδρῶς ἐμφαινόντων τὴν φυσικὴν ἀκολουθίαν καὶ τὰς τῇ φύσει τῶν ἀνθρώπων ἐπιγινομένας μεταβολὰς, ὅμως ἴσασιν ὅσοι μὴ τυφλώττουσιν ὑπὸ κακίας ἢ·ᾳθυμίας περὶ τὴν τούτων κρίσιν, ὅτι δεῖ πρῶτον μὲν γενέσθαι τῶν σπερμάτων καταβολήν, διαρθρωθέντων δὲ τούτων καθ' ἕκαστον μέρος καὶ μόριον καὶ προελθόντων εἰς φῶς τῶν κυηθέντων ἐπιγίνεται μὲν ἡ κατὰ τὴν πρώτην ἡλικίαν αὔξησις ἥ τε κατ' αὔξησιν τελείωσις, τελειωθέντων δὲ ὕφεσις τῶν φυσικῶν δυνάμεων μέχρι γήρως, εἶτα πεπονηκότων τῶν σωμάτων ἡ διάλυσις.","english":"or who, not taught by experience, would have believed that in a seed, uniform and unformed, there lie hidden so many and such great powers, or such a difference in the masses that are built up and solidified—I mean bones, sinews, cartilages, and also muscles, flesh, internal organs, and the remaining parts of the body? For neither in the still fluid seeds can one see any of these, nor in infants does anything appear of what comes to be in adults, nor in the age of adults what belongs to those past their prime, nor in these what belongs to the aged. But although some of the things mentioned show not at all, and others only dimly, the natural sequence and the changes that occur in the nature of human beings, yet all who are not blinded by wickedness or indifference in judging these matters know that first there must be a deposit of seeds, and when these have been articulated in each part and member and the conceived beings have come to light, there follows growth according to the first age, and perfection according to growth, and when perfected, a decline of natural powers until old age, and then, when the bodies have suffered, dissolution.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ὁμοιομερεῖ καὶ ἀδιαπλάστῳ τῷ σπέρματι","severity":"info","text":"Athenagoras argues that the seed's uniform and unformed appearance belies its potential for complex bodily structures, analogizing resurrection to natural development.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"διάλυσις","severity":"info","text":"διάλυσις ('dissolution') here denotes bodily death, not annihilation; it is a key term in Athenagoras' argument that resurrection restores the composite, not the simple.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρῶτον μὲν ... εἶτα","severity":"info","text":"The passage follows a logical sequence: seed deposit, articulation, birth, growth, perfection, decline, dissolution. This mirrors the rhetorical structure of a natural proof from development.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ὁμοιομερεῖ","severity":"info","text":"ὁμοιομερής is a term from pre-Socratic physics (Anaxagoras) describing homogeneous parts; Athenagoras adapts it to argue that even undifferentiated matter can yield diverse forms, supporting resurrection's plausibility.","cites":[],"named_sources":["Anaxagoras fragments"],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"σπέρματι ... δυνάμεων","severity":"info","text":"The seed as a microcosm of potential powers parallels Stoic λόγος σπερματικός; Athenagoras uses this to argue that resurrection is as natural as development from seed to adult.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἢ·ᾳθυμίας","severity":"caution","text":"The Greek text has a corrupt or ambiguous reading: ἢ·ᾳθυμίας. The editor likely emends to ῥᾳθυμίας ('indifference'), but the manuscript may have a lacuna or scribal error here.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ἢ·ᾳθυμίας is uncertain; it may be a corruption of ῥᾳθυμίας ('indifference') or conceivably ἀθυμίας ('despondency'). The translation follows the emendation to 'indifference'."],"confidence":"high","notes":[]},{"i":32,"ref":"p32","source":"ὥσπερ οὖν ἐπὶ τούτων, οὔτε τοῦ σπέρματος ἐγγεγραμμένην ἔχοντος τὴν τῶν ἀνθρώπων φυὴν ἢ μορφὴν οὔτε τῆς ζωῆς τὴν εἰς τὰς πρώτας ἀρχὰς διάλυσιν, ὁ τῶν φυσικῶς γινομένων εἱρμὸς παρέχει τὴν πίστιν τοῖς οὐκ ἐξ αὐτῶν τῶν φαινομένων ἔχουσι τὸ πιστόν, πολὺ μᾶλλον ὁ λόγος ἐκ τῆς φυσικῆς ἀκολουθίας ἀνιχνεύων τὴν ἀλήθειαν πιστοῦται τὴν ἀνάστασιν, ἀσφαλέστερος ὢν καὶ κρείττων τῆς πείρας πρὸς πίστωσιν ἀληθείας.\n\nΤῶν πρῴην ἡμῖν εἰς ἐξέτασιν προτεθέντων λόγων καὶ τὴν ἀνάστασιν πιστουμένων πάντες μέν εἰσιν ὁμογενεῖς, ὡς ἐκ τῆς αὐτῆς φύντες ἀρχῆς· ἀρχὴ γὰρ αὐτοῖς ἡ τῶν πρώτων ἀνθρώπων ἐκ δημιουργίας γένεσις· ἀλλ' οἱ μὲν ἐξ αὐτῆς κρατύνονται τῆς πρώτης ἀρχῆς ἐξ ἧσπερ ἔφυσαν, οἱ δὲ παρεπόμενοι τῇ τε φύσει καὶ τῷ βίῳ τῶν ἀνθρώπων ἐκ τῆς τοῦ θεοῦ περὶ ἡμᾶς προνοίας λαμβάνουσιν τὴν πίστιν· ἡ μὲν γὰρ αἰτία, καθ' ἣν καὶ δι' ἣν γεγόνασιν ἄνθρωποι, συνεζευγμένη τῇ φύσει τῶν ἀνθρώπων ἐκ δημιουργίας ἔχει τὴν ἰσχύν, ὁ δὲ τῆς δικαιοσύνης λόγος, καθ' ὃν κρίνει θεὸς τοὺς εὖ ἢ κακῶς βεβιωκότας ἀνθρώπους, ἐκ τοῦ τούτων τέλους· φύονται μὲν γὰρ ἐκεῖθεν, ἤρτηνται δὲ μᾶλλον τῆς προνοίας.","english":"Just as in these cases, where neither does the seed have the human nature or form inscribed in it, nor does life have its dissolution into the first principles, the sequence of natural events provides belief for those who do not have the credible from the phenomena themselves, so much more does reason, tracing the truth from natural consequence, confirm the resurrection, being more secure and stronger than experience for the confirmation of truth.\n\nOf the arguments previously set before us for examination and confirming the resurrection, all are of the same kind, as having sprung from the same beginning; for their beginning is the generation of the first men from creation; but some are strengthened from that very beginning from which they sprang, while others, following the nature and life of men, receive their credibility from the providence of God concerning us; for the cause, on account of which and through which men have come to be, joined to the nature of men from creation, has its force, while the principle of justice, according to which God judges men who have lived well or badly, derives from the end of these; for they spring from that source, but depend rather on providence.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ὥσπερ οὖν ἐπὶ τούτων","severity":"info","text":"Athenagoras extends the analogy from the previous passage: just as the seed contains no visible form yet produces complex bodies, so reason, not experience, confirms the resurrection.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"εἱρμὸς","severity":"info","text":"εἱρμὸς (sequence/chain) is a key term in Athenagoras’s argument: the natural sequence of events (τῶν φυσικῶς γινομένων εἱρμὸς) provides belief where phenomena alone do not.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τῶν πρῴην ἡμῖν εἰς ἐξέτασιν προτεθέντων λόγων","severity":"info","text":"This sentence marks a transition: Athenagoras reviews the arguments previously set forth, classifying them as all springing from the same beginning (the creation of the first humans) but differing in their basis—some from that beginning, others from providence.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δικαιοσύνης λόγος","severity":"info","text":"The ‘principle of justice’ (δικαιοσύνης λόγος) refers to God’s judgment of human lives, a theme common in early Christian apologetic; Athenagoras ties it to providence and the end (τέλος) of human life.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἤρτηνται δὲ μᾶλλον τῆς προνοίας","severity":"caution","text":"The phrase ‘depend rather on providence’ (ἤρτηνται δὲ μᾶλλον τῆς προνοίας) is ambiguous: it may mean the arguments derive their force from providence, or that human lives depend on providence for their outcome. The English draft opts for the latter.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ἤρτηνται δὲ μᾶλλον τῆς προνοίας could be read as referring either to the arguments (λόγοι) or to human lives (ἄνθρωποι); the English draft takes it as the latter."],"confidence":"high","notes":[]},{"i":33,"ref":"p33","source":"δεδειγμένων δὲ ἡμῖν τῶν πρώτων ὡς οἷόν τε, καλῶς ἂν ἔχοι καὶ διὰ τῶν ὑστέρων δεῖξαι τὸ προκείμενον, λέγω δὲ διὰ τῆς ὀφειλομένης ἑκάστῳ τῶν ἀνθρώπων κατὰ δικαίαν κρίσιν τιμῆς ἢ δίκης καὶ τοῦ κατὰ τὸν ἀνθρώπινον βίον τέλους, αὐτῶν δὲ τούτων προτάξαι τὸν κατὰ φύσιν ἡγούμενον καὶ πρῶτόν γε διασκέψασθαι τὸν περὶ τῆς κρίσεως λόγον, τοσοῦτον μόνον ὑπειπόντας φροντίδι τῆς προσηκούσης τοῖς προκειμένοις ἀρχῆς καὶ τάξεως ὅτι δεῖ τοὺς ποιητὴν τὸν θεὸν τοῦδε τοῦ παντὸς παραδεξαμένους τῇ τούτου σοφίᾳ καὶ δικαιοσύνῃ τὴν τῶν γενομένων ἁπάντων ἀνατιθέναι φυλακήν τε καὶ πρόνοιαν, εἴ γε ταῖς ἰδίαις ἀρχαῖς παραμένειν ἐθέλοιεν, ταῦτα δὲ περὶ τούτων φρονοῦντας μηδὲν ἡγεῖσθαι μήτε τῶν κατὰ γῆν μήτε τῶν κατ' οὐρανὸν ἀνεπιτρόπευτον μηδ' ἀπρονόητον, ἀλλ' ἐπὶ πᾶν ἀφανὲς ὁμοίως καὶ φαινόμενον μικρόν τε καὶ μεῖζον διήκουσαν γινώσκειν τὴν παρὰ τοῦ ποιήσαντος ἐπιμέλειαν. δεῖται γὰρ πάντα τὰ γενόμενα τῆς παρὰ τοῦ ποιήσαντος ἐπιμελείας, ἰδίως δὲ ἕκαστον καθ' ὃ πέφυκεν καὶ πρὸς ὃ πέφυκεν· ἀχρείου γὰρ οἶμαι φιλοτιμίας τὸ κατὰ γένη διαιρεῖν νῦν ἢ τὸ πρόσφορον ἑκάστῃ φύσει καταλέγειν ἐθέλειν. ὅ γε μὴν ἄνθρωπος, περὶ οὗ νῦν πρόκειται λέγειν, ὡς μὲν ἐνδεὴς δεῖται τροφῆς, ὡς δὲ θνητὸς διαδοχῆς, ὡς δὲ λογικὸς δίκης.","english":"Since we have demonstrated the first points as far as possible, it would be well to show the matter at hand also through the subsequent points—I mean through the honor or penalty due to each human being according to just judgment, and through the end of human life—and before these very points, to set in order the argument that is naturally prior and first to examine, namely the argument concerning judgment, having only so much prefaced with care for the proper beginning and order of the matters at hand: that those who accept God as the maker of this universe must, by his wisdom and justice, assign the preservation and providence of all that has come to be to him, if they wish to abide by their own principles; and that, holding these views about these matters, they should consider nothing on earth or in heaven as ungoverned or unprovided for, but recognize that care from the maker extends over everything invisible and visible, small and great alike. For all things that have come to be need the care of the maker, each individually according to its nature and for its natural purpose; for it would, I think, be a vain ambition to now divide by kinds or to enumerate what is suitable for each nature. As for the human being, about whom it is now our task to speak, as a needy being he requires nourishment, as a mortal being he requires succession, and as a rational being he requires justice.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"δεδειγμένων δὲ ἡμῖν τῶν πρώτων","severity":"info","text":"This phrase marks a transition from the first set of arguments (τῶν πρώτων) to the second (τῶν ὑστέρων), structuring the treatise into two main sections.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κρίσεως","severity":"info","text":"κρίσις here means 'judgment' in a judicial sense, referring to divine judgment that assigns honor or penalty to each human being according to justice.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ποιητὴν τὸν θεὸν","severity":"info","text":"Athenagoras assumes a creator God (ποιητής) who is wise and just, a common Middle Platonic and Christian apologetic theme, contrasting with Epicurean or Stoic views of divine indifference.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἀχρείου γὰρ οἶμαι φιλοτιμίας","severity":"info","text":"The dismissal of enumerating natures by kind echoes a similar rhetorical move in early Christian writers (e.g., Irenaeus) who avoid exhaustive classification to focus on the argument at hand.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ὡς μὲν ἐνδεὴς δεῖται τροφῆς, ὡς δὲ θνητὸς διαδοχῆς, ὡς δὲ λογικὸς δίκης","severity":"info","text":"Athenagoras defines the human being by three needs: food (as needy), reproduction (as mortal), and justice (as rational), linking the need for justice to the argument for resurrection.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προτάξαι","severity":"caution","text":"The verb προτάξαι ('to set in order before') is ambiguous: it could mean 'to place before' in the argument or 'to prioritize' in logical sequence. The translation opts for the former.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["προτάξαι: whether it means 'to set before' in the text or 'to prioritize' in logical order.","τῶν ὑστέρων: whether this refers to the subsequent arguments in the treatise or to later points in the same passage."],"confidence":"high","notes":[]},{"i":34,"ref":"p34","source":"εἰ δὲ τῶν εἰρημένων ἕκαστόν ἐστιν ἀνθρώπῳ κατὰ φύσιν καὶ δεῖται μὲν τροφῆς διὰ τὴν ζωήν, δεῖται δὲ διαδοχῆς διὰ τὴν τοῦ γένους διαμονήν, δεῖται δὲ δίκης διὰ τὸ τῆς τροφῆς καὶ τῆς διαδοχῆς ἔννομον, ἀνάγκη δήπου, τῆς τροφῆς καὶ τῆς διαδοχῆς ἐπὶ τὸ συναμφότερον φερομένης, ἐπὶ τοῦτο φέρεσθαι καὶ τὴν δίκην, λέγω δὲ συναμφότερον τὸν ἐκ ψυχῆς καὶ σώματος ἄνθρωπον, καὶ τὸν τοιοῦτον ἄνθρωπον γίνεσθαι πάντων τῶν πεπραγμένων ὑπόδικον τήν τε ἐπὶ τούτοις δέχεσθαι τιμὴν ἢ τιμωρίαν. εἰ δὲ κατὰ τοῦ συναμφοτέρου φέρει τὴν ἐπὶ τοῖς εἰργασμένοις δίκην ἡ δικαία κρίσις καὶ μήτε τὴν ψυχὴν μόνην δεῖ κομίσασθαι τὰ ἐπίχειρα τῶν μετὰ τοῦ σώματος εἰργασμένων (ἀπροσπαθὴς γὰρ αὕτη καθ' ἑαυτὴν τῶν περὶ τὰς σωματικὰς ἡδονὰς ἢ τροφὰς καὶ θεραπείας","english":"If each of the things mentioned is natural to a human being, and he needs nourishment for the sake of life, and he needs succession for the sake of the continuance of the race, and he needs justice for the sake of the lawfulness of nourishment and succession, then of necessity, since nourishment and succession are directed toward the composite whole, justice is also directed toward this—I mean the composite whole, the human being consisting of soul and body—and such a human being becomes liable for all that has been done, and receives the honor or penalty for these things. If, then, just judgment brings the penalty for deeds upon the composite whole, and neither must the soul alone receive the recompense for what was done with the body (for it is itself without attachment to the bodily pleasures or to the foods and cares","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"συναμφότερον","severity":"info","text":"The term 'composite whole' (συναμφότερον) is a technical expression in Athenagoras for the union of soul and body, emphasizing that justice must apply to both together, not separately.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"δίκην","severity":"info","text":"Δίκην here means 'justice' or 'penalty', but the context of 'just judgment' (δικαία κρίσις) and 'honor or penalty' (τιμὴν ἢ τιμωρίαν) shows it encompasses both retributive and distributive aspects.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Athenagoras argues against a Platonic view that the soul alone is subject to judgment; he insists the body must share in recompense because deeds involve both. This reflects a Christian adaptation of Middle Platonic psychology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage continues the argument from the previous section, using a conditional chain (εἰ ... ἀνάγκη) to link natural needs (nourishment, succession, justice) to the necessity of judgment on the composite human being.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπροσπαθής","severity":"caution","text":"The word ἀπροσπαθής ('without attachment') is rare; it may be a scribal error or a neologism. The sense is that the soul alone is not naturally inclined to bodily pleasures, so it cannot justly bear sole responsibility for bodily acts.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text breaks off mid-sentence at the end of the passage; the English draft supplies a conjectural completion ('cares'), but the original may have continued differently."],"confidence":"high","notes":[]},{"i":35,"ref":"p35","source":"γινομένων πλημμελημάτων) μήτε τὸ σῶμα μόνον (ἄκριτον γὰρ τοῦτο καθ' ἑαυτὸ νόμου καὶ δίκης), ὁ δὲ ἐκ τούτων ἄνθρωπος τὴν ἐφ' ἑκάστῳ τῶν εἰργασμένων αὑτῷ δέχεται κρίσιν, τοῦτο δὲ οὔτε κατὰ τήνδε τὴν ζωὴν εὑρίσκει συμβαῖνον ὁ λόγος (οὐ γὰρ σῴζεται τὸ κατ' ἀξίαν ἐν τῷ παρόντι βίῳ διὰ τὸ πολλοὺς μὲν ἀθέους καὶ πᾶσαν ἀνομίαν καὶ κακίαν ἐπιτηδεύοντας μέχρι τελευτῆς διατελεῖν κακῶν ἀπειράτους καὶ τοὐναντίον τοὺς κατὰ πᾶσαν ἀρετὴν ἐξητασμένον τὸν ἑαυτῶν βίον ἐπιδειξαμένους ἐν ὀδύναις ζῆν, ἐν ἐπηρείαις, ἐν συκοφαντίαις, αἰκίαις τε καὶ παντοίαις κακοπαθείαις) οὔτε δὲ μετὰ θάνατον (οὐδὲ γὰρ ἔστιν ἔτι τὸ συναμφότερον χωριζομένης μὲν τῆς ψυχῆς ἀπὸ τοῦ σώματος, σκεδαννυμένου δὲ καὶ αὐτοῦ τοῦ σώματος εἰς ἐκεῖνα πάλιν ἐξ ὧν συνεφορήθη καὶ μηδὲν ἔτι σῴζοντος τῆς προτέρας φυῆς ἢ μορφῆς, ἦ πού γε τὴν μνήμην τῶν πεπραγμένων), εὔδηλον παντὶ τὸ λειπόμενον, ὅτι δεῖ κατὰ τὸν ἀπόστολον τὸ φθαρτὸν τοῦτο καὶ σκεδαστὸν ἐνδύσασθαι ἀφθαρσίαν, ἵνα ζῳοποιηθέντων ἐξ ἀναστάσεως τῶν νεκρωθέντων καὶ πάλιν ἑνωθέντων τῶν κεχωρισμένων ἢ καὶ πάντῃ διαλελυμένων, ἕκαστος κομίσηται δικαίως ἃ διὰ τοῦ σώματος ἔπραξεν εἴτε ἀγαθὰ εἴτε κακά. Πρὸς μὲν οὖν τοὺς ὁμολογοῦντας τὴν πρόνοιαν καὶ τὰς αὐτὰς ἡμῖν παραδεξαμένους ἀρχάς, εἶτα τῶν οἰκείων ὑποθέσεων οὐκ οἶδ' ὅπως ἐκπίπτοντας, τοιούτοις χρήσαιτ' ἄν τις λόγοις καὶ πολλῷ πλείοσι τούτων, εἴ γε πλατύνειν ἐθέλοι τὰ συντόμως καὶ κατ' ἐπιδρομὴν εἰρημένα.","english":"of the wrongdoings) nor the body alone (for this is in itself without judgment of law and justice), but the human being composed of these receives the judgment for each of the deeds done by him. Reason finds that this does not occur in this life (for what is deserved is not preserved in the present life, since many who practice impiety and every lawlessness and wickedness continue until death without experiencing evils, and on the contrary, those who have shown their life to be examined according to every virtue live in pains, in insults, in slanders, in tortures, and in all kinds of sufferings), nor after death (for the composite no longer exists, since the soul is separated from the body, and the body itself is scattered again into those things from which it was assembled, preserving nothing of its former nature or form, or indeed the memory of what was done). It is evident to all what remains: that according to the apostle, this perishable and dispersible thing must put on incorruption, so that when the dead are brought to life by resurrection and the separated or even completely dissolved are reunited, each may justly receive what he did through the body, whether good or evil. Now, against those who acknowledge providence and accept the same principles as we do, but then somehow fall away from their own hypotheses, one might use such arguments and many more than these, if one wished to expand upon what has been said concisely and cursorily.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"τὸ λειπόμενον","severity":"info","text":"The phrase 'τὸ λειπόμενον' (what remains) marks a logical conclusion: since justice is not achieved in life or after death without resurrection, the only remaining possibility is bodily resurrection.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κατὰ τὸν ἀπόστολον","severity":"info","text":"The phrase 'according to the apostle' likely refers to Paul, e.g., 1 Corinthians 15:53 (τὸ φθαρτὸν τοῦτο ... ἀφθαρσίαν), though the exact wording is not a direct quotation. The idea of the perishable putting on incorruption echoes Pauline soteriology.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"συναμφότερον","severity":"info","text":"The term 'συναμφότερον' (the composite) denotes the union of soul and body that constitutes the human person. Athenagoras argues that only this composite can receive judgment, not the soul or body alone.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"πρόνοιαν","severity":"info","text":"The reference to 'those who acknowledge providence' situates the argument against Middle Platonic or Stoic opponents who accepted divine providence but denied bodily resurrection. Athenagoras uses their own premises to argue for resurrection as necessary for justice.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ἀφθαρσίαν","severity":"info","text":"Athenagoras’s use of 'incorruption' (ἀφθαρσία) for the resurrected body anticipates later patristic discussions, e.g., in Irenaeus and Tertullian, who also argue that the body must be restored for just retribution.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"σκεδαννυμένου","severity":"caution","text":"The verb 'σκεδαννυμένου' (being scattered) describes the body’s dissolution into its elements. The text assumes a materialist view of the body’s composition, but the precise philosophical source (Stoic or otherwise) is not specified.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the apostle' is not explicitly named; it is conventionally taken as Paul, but the text does not specify.","The phrase 'τὸ φθαρτὸν τοῦτο καὶ σκεδαστὸν' may be a loose paraphrase of 1 Cor 15:53, but the exact source is uncertain."],"confidence":"high","notes":[]},{"i":36,"ref":"p36","source":"πρὸς δέ γε τοὺς περὶ τῶν πρώτων διαφερομένους ἴσως ἂν ἔχοι καλῶς ἑτέραν ὑποθέσθαι πρὸ τούτων ἀρχήν, συνδιαποροῦντας αὐτοῖς περὶ ὧν δοξάζουσιν καὶ τοιαῦτα συνδιασκεπτομένους· ἆρά γε πάντῃ καθάπαξ ἡ τῶν ἀνθρώπων παρῶπται ζωὴ καὶ σύμπας ὁ βίος, ζόφος δέ τις βαθὺς κατακέχυται τῆς γῆς ἀγνοίᾳ καὶ σιγῇ κρύπτων αὐτούς τε τοὺς ἀνθρώπους καὶ τὰς τούτων πράξεις, ἢ πολὺ τούτων ἀσφαλέστερον τὸ δοξάζειν ὅτι τοῖς ἑαυτοῦ ποιήμασιν ἐφέστηκεν ὁ ποιήσας, πάντων τῶν ὁπωσοῦν ὄντων ἢ γινομένων ἔφορος, ἔργων τε καὶ βουλευμάτων κριτής. εἰ μὲν γὰρ μηδεμία μηδαμοῦ τῶν ἀνθρώποις πεπραγμένων γίνοιτο κρίσις, οὐδὲν ἕξουσι πλεῖον τῶν ἀλόγων ἄνθρωποι· μᾶλλον δὲ κἀκείνων πράξουσιν ἀθλιώτερον οἱ τὰ πάθη δουλαγωγοῦντες καὶ φροντίζοντες εὐσεβείας καὶ δικαιοσύνης ἢ τῆς ἄλλης ἀρετῆς, ὁ δὲ κτηνώδης ἢ θηριώδης βίος ἄριστος, ἀρετὴ δὲ ἀνόητος, δίκης δὲ ἀπειλὴ γέλως πλατύς, τὸ δὲ πᾶσαν θεραπεύειν ἡδονὴν ἀγαθῶν τὸ μέγιστον, δόγμα δὲ κοινὸν τούτων ἁπάντων καὶ νόμος εἷς τὸ τοῖς ἀκολάστοις καὶ λάγνοις φίλον “φάγωμεν [δὲ] καὶ πίωμεν, αὔριον γὰρ ἀποθνῄσκομεν”. τοῦ γὰρ τοιούτου βίου τέλος οὐδὲ ἡδονὴ κατά τινας, ἀλλ' ἀναισθησία παντελής.","english":"As for those who differ concerning first principles, it might perhaps be well to set down another beginning before these, joining with them in their perplexity about what they think and examining such matters together: whether the life of human beings and the whole of existence has been entirely overlooked, and some deep darkness has been poured over the earth in ignorance and silence, hiding both human beings themselves and their deeds, or whether it is far more secure to think that the maker stands over his own creations, overseer of all things that in any way are or come to be, judge of works and counsels. For if no judgment anywhere occurs of what has been done by human beings, humans will have nothing more than the irrational animals; rather, those who subdue their passions and care for piety and justice or the rest of virtue will fare more wretchedly than even those animals, while the brutish or bestial life will be best, virtue foolish, the threat of justice broad laughter, the service of every pleasure the greatest of goods, and the common doctrine of all these and the one law will be what is pleasing to the licentious and lustful: \"Let us eat and drink, for tomorrow we die.\" For the end of such a life is not even pleasure according to some, but complete insensibility.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πρὸς δέ γε τοὺς περὶ τῶν πρώτων διαφερομένους","severity":"info","text":"Athenagoras addresses those who disagree about 'first principles' (τῶν πρώτων), likely referring to philosophical or theological axioms concerning divine governance and judgment.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἔφορος","severity":"info","text":"The term ἔφορος ('overseer') is a classical Greek epithet for a divine supervisor, here applied to the creator as judge of all deeds and counsels.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"φάγωμεν [δὲ] καὶ πίωμεν, αὔριον γὰρ ἀποθνῄσκομεν","severity":"info","text":"This phrase echoes a common Epicurean or hedonistic motto, but also resonates with biblical passages such as Ecclesiastes 9:7 or Wisdom literature that critique carpe diem attitudes.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ζόφος δέ τις βαθὺς κατακέχυται","severity":"info","text":"The image of deep darkness (ζόφος) poured over the earth recalls Platonic and Stoic metaphors for ignorance, and may also allude to the Orphic or Gnostic concept of cosmic oblivion.","cites":[],"named_sources":["Plato Republic 514a–517a"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰ μὲν γὰρ μηδεμία μηδαμοῦ ... γίνοιτο κρίσις","severity":"info","text":"This conditional clause introduces a hypothetical scenario of no divine judgment, which Athenagoras uses to argue that without judgment, virtue becomes meaningless and vice triumphant.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀναισθησία παντελής","severity":"caution","text":"The phrase 'complete insensibility' (ἀναισθησία παντελής) may be ambiguous: it could mean death as total lack of sensation, or a state of moral numbness. The context favors the former, as the end of a hedonistic life.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πρὸς δέ γε τοὺς περὶ τῶν πρώτων διαφερομένους' could refer to opponents who disagree about first principles in general, or specifically to those who deny divine judgment. The reading taken is the former, as a broad introduction.","The bracketed '[δὲ]' in the Greek text is a textual variant; its presence or absence does not affect the sense."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":37,"ref":"p37","source":"εἰ δὲ ἔστι τις τῷ ποιήσαντι τοὺς ἀνθρώπους τῶν ἰδίων ποιημάτων φροντὶς καὶ σῴζεταί που τῶν εὖ ἢ κακῶς βεβιωμένων ἡ δικαία κρίσις, ἤτοι κατὰ τὸν παρόντα βίον ζώντων ἔτι τῶν κατ' ἀρετὴν ἢ κακίαν βεβιωκότων ἢ μετὰ\n\nθάνατον ἐν χωρισμῷ καὶ διαλύσει τυγχανόντων. ἀλλὰ κατ' οὐδέτερον τῶν εἰρημένων εὑρεῖν δυνατὸν σῳζομένην τὴν δικαίαν κρίσιν· οὔτε γὰρ οἱ σπουδαῖοι κατὰ τὴν παροῦσαν ζωὴν φέρονται τὰ τῆς ἀρετῆς ἐπίχειρα οὔτε μὴν οἱ φαῦλοι τὰ τῆς κακίας. παρίημι γὰρ λέγειν ὅτι σῳζομένης τῆς φύσεως ἐν ᾗ νῦν ἐσμέν, οὐδ' ἡ θνητὴ φύσις ἐνεγκεῖν οἵα τε τὴν σύμμετρον δίκην πλειόνων ἢ βαρυτέρων φερομένην πλημμελημάτων.\n\nὅ τε γὰρ μυρίους ἐπὶ μυρίοις ἀνελὼν ἀδίκως λῃστὴς ἢ δυνάστης ἢ τύραννος οὐκ ἂν ἑνὶ θανάτῳ λύσειεν τὴν ἐπὶ τούτοις δίκην ὅ τε μηδὲν περὶ θεοῦ δοξάζων ἀληθές, ὕβρει δὲ πάσῃ καὶ βλασφημίᾳ συζῶν καὶ παρορῶν μὲν τὰ θεῖα, καταλύων δὲ νόμους, ὑβρίσας δὲ παῖδας ὁμοῦ καὶ γυναῖκας, κατασκάψας δὲ πόλεις ἀδίκως, ἐμπρήσας δὲ οἴκους μετὰ τῶν ἐνοικούντων καὶ δῃώσας χώραν καὶ τούτοις συναφανίσας δήμους καὶ λαοὺς ἢ καὶ σύμπαν ἔθνος, πῶς ἂν ἐν φθαρτῷ τῷ σώματι πρὸς τὴν τούτοις σύμμετρον ἀρκέσειεν δίκην, προλαμβάνοντος τοῦ θανάτου τὸ κατ' ἀξίαν καὶ μηδὲ πρὸς ἕν τι τῶν εἰργασμένων τῆς θνητῆς ἐξαρκούσης φύσεως; οὔτ' οὖν κατὰ τὴν παροῦσαν ζωὴν ἡ κατ' ἀξίαν δείκνυται κρίσις οὔτε μετὰ θάνατον.","english":"If, however, there is some care on the part of the maker of human beings for his own creations, and the just judgment of those who have lived well or ill is preserved somewhere, it must be either during the present life while those who have lived according to virtue or vice are still living, or after death when they are in separation and dissolution. But according to neither of the stated possibilities is it possible to find the just judgment preserved; for neither do the virtuous receive the rewards of virtue during the present life, nor do the wicked receive those of vice. I pass over saying that, while the nature in which we now exist is preserved, the mortal nature could not even bear the proportionate penalty for more or heavier offenses.\n\nFor the bandit or potentate or tyrant who has unjustly slain myriads upon myriads could not discharge the penalty for these by a single death, and the one who holds no true belief about God, living in every outrage and blasphemy, disregarding divine things, overthrowing laws, outraging both children and women, unjustly razing cities, burning houses with their inhabitants, ravaging the land, and along with these destroying peoples and populations or even an entire nation—how could he, in a perishable body, suffice for the penalty proportionate to these acts, when death anticipates what is deserved and the mortal nature is insufficient even for a single one of the deeds? Thus neither during the present life is the deserved judgment manifested, nor after death.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰ δὲ ἔστι τις τῷ ποιήσαντι τοὺς ἀνθρώπους τῶν ἰδίων ποιημάτων φροντίς","severity":"info","text":"This passage presents a conditional argument: if divine care and judgment exist, it must occur either in life or after death. The author then refutes both options, setting up the need for resurrection.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"δικαία κρίσις","severity":"info","text":"The phrase 'just judgment' is a key theological term in this work, denoting the eschatological assessment of moral conduct that requires a post-mortem venue for its fulfillment.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"μυρίους ἐπὶ μυρίοις ἀνελών","severity":"info","text":"The hyperbolic description of a tyrant who kills 'myriads upon myriads' reflects Greco-Roman rhetorical commonplaces about extreme injustice, used to argue that mortal punishment is inadequate.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"οὔτ' οὖν κατὰ τὴν παροῦσαν ζωὴν ἡ κατ' ἀξίαν δείκνυται κρίσις οὔτε μετὰ θάνατον","severity":"info","text":"The conclusion that judgment is impossible both in life and after death (without resurrection) parallels arguments in early Christian apologetic, e.g., Justin Martyr's 'Dialogue with Trypho' on the necessity of bodily resurrection for justice.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"παρίημι γὰρ λέγειν","severity":"caution","text":"The phrase 'I pass over saying' signals a rhetorical omission; the author acknowledges but does not develop the argument that mortal nature cannot bear proportionate punishment, leaving the logic somewhat compressed.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek 'ἤτοι ... ἢ μετὰ θάνατον' presents a strict disjunction (either in life or after death) that the author refutes, but the exact sense of 'μετὰ θάνατον' as 'after death' in a state of separation (χωρισμῷ καὶ διαλύσει) is left ambiguous: it could refer to the soul's existence apart from the body, which the author later argues is insufficient for judgment."],"confidence":"high","notes":[]},{"i":38,"ref":"p38","source":"Ἤτοι γὰρ παντελής ἐστι σβέσις τῆς ζωῆς ὁ θάνατος συνδιαλυομένης τῷ σώματι τῆς ψυχῆς καὶ συνδιαφθειρομένης, ἢ μένει μὲν ἡ ψυχὴ καθ' ἑαυτὴν ἄλυτος ἀσκέδαστος ἀδιάφθορος, φθείρεται δὲ καὶ διαλύεται τὸ σῶμα, οὐδεμίαν ἔτι σῷζον οὔτε μνήμην τῶν εἰργασμένων οὔτ' αἴσθησιν τῶν ἐπ' αὐτῇ παθημάτων. σβεννυμένης μὲν γὰρ παντελῶς τῆς τῶν ἀνθρώπων ζωῆς, οὐδεμία φανήσεται τῶν ἀνθρώπων οὐ ζώντων φροντίς, οὐ τῶν κατ' ἀρετὴν ἢ κακίαν βεβιωκότων [ἡ] κρίσις, ἐπεισκυκληθήσεται δὲ πάλιν τὰ τῆς ἀνόμου ζωῆς καὶ τῶν ταύτῃ συνεπομένων ἀτόπων τὸ σμῆνος τό τε τῆς ἀνομίας ταύτης κεφάλαιον, ἀθεότης. εἰ δὲ φθείροιτο μὲν τὸ σῶμα καὶ χωροίη πρὸς τὸ συγγενὲς τῶν λελυμένων ἕκαστον, μένοι δὲ ἡ ψυχὴ καθ' ἑαυτὴν ὡς ἄφθαρτος, οὐδ' οὕτως ἕξει χώραν ἡ κατ' αὐτῆς κρίσις, μὴ προσούσης δικαιοσύνης· ἐπεὶ μηδὲ θεμιτὸν ὑπολαμβάνειν ἐκ θεοῦ καὶ παρὰ θεοῦ γίνεσθαί τινα κρίσιν, ᾗ μὴ πρόσεστι τὸ δίκαιον. οὐ πρόσεστι δὲ τῇ κρίσει τὸ δίκαιον μὴ σῳζομένου τοῦ διαπραξαμένου τὴν δικαιοσύνην ἢ τὴν ἀνομίαν· ὁ γὰρ διαπραξάμενος ἕκαστον τῶν κατὰ τὸν βίον ἐφ' οἷς ἡ κρίσις, ἄνθρωπος ἦν, οὐ ψυχὴ καθ' ἑαυτήν. τὸ δὲ σύμπαν εἰπεῖν, ὁ λόγος οὗτος ἐπ' οὐδενὸς φυλάξει τὸ δίκαιον. Κατορθωμάτων τε γὰρ τιμωμένων, ἀδικηθήσεται τὸ σῶμα σαφῶς ἐκ τοῦ κοινωνῆσαι μὲν τῇ ψυχῇ τῶν ἐπὶ τοῖς σπουδαζομένοις πόνων, μὴ κοινωνῆσαι δὲ τῆς ἐπὶ τοῖς κατορθωθεῖσι τιμῆς, καὶ συγγνώμης μὲν τυγχάνειν πολλάκις τὴν ψυχὴν ἐπί τινων πλημ18","english":"Either death is a complete extinguishment of life, with the soul being dissolved and corrupted together with the body, or the soul remains by itself, indissoluble, undispersed, and incorruptible, while the body is corrupted and dissolved, preserving no longer any memory of its deeds or perception of its experiences. For if the life of human beings is completely extinguished, there will appear no concern for human beings who are no longer alive, nor any judgment of those who have lived according to virtue or vice; but the swarm of lawless life and the absurdities that accompany it will again be introduced, along with the chief of this lawlessness, atheism. But if the body is corrupted and each of its dissolved parts goes to its kindred element, while the soul remains by itself as incorruptible, even so there will be no place for judgment concerning it, since justice is not present; for it is not lawful to suppose that any judgment from God and by God occurs to which justice is not attached. And justice is not attached to the judgment if the one who performed the justice or the injustice is not preserved; for the one who performed each of the deeds in life for which judgment occurs was a human being, not the soul by itself. And to speak comprehensively, this argument will preserve justice in no case. For if achievements are honored, the body will clearly be wronged, having shared with the soul in the labors for what was striven after, but not sharing in the honor for what was accomplished; and the soul often obtains pardon for certain offenses.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἤτοι γὰρ παντελής ἐστι σβέσις τῆς ζωῆς ὁ θάνατος... ἢ μένει μὲν ἡ ψυχὴ...","severity":"info","text":"The passage presents a formal dilemma: either death extinguishes both soul and body, or the soul survives while the body perishes. Each horn is examined and rejected as incompatible with divine justice.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"σβέσις","severity":"info","text":"σβέσις (extinguishment) is a key term for the first horn of the dilemma, implying total annihilation of life, including the soul. Athenagoras uses it to stress that no post-mortem judgment is possible if death is absolute cessation.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἄλυτος, ἀσκέδαστος, ἀδιάφθορος","severity":"info","text":"These three adjectives (indissoluble, undispersed, incorruptible) describe the soul in the second horn. They are technical terms in Greek philosophical psychology, here deployed to assert the soul's survival but also its insufficiency for justice without the body.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἀθεότης","severity":"info","text":"Athenagoras identifies atheism (ἀθεότης) as the chief consequence of denying post-mortem judgment. This reflects a common early Christian apologetic trope: without divine justice after death, lawlessness and impiety follow.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"οὐδ' οὕτως ἕξει χώραν ἡ κατ' αὐτῆς κρίσις","severity":"info","text":"The argument that a disembodied soul cannot be justly judged parallels Platonic and Stoic discussions of personal identity and moral responsibility. Athenagoras insists that the agent of deeds is the composite human, not the soul alone.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπεισκυκληθήσεται","severity":"caution","text":"The verb ἐπεισκυκληθήσεται (will be introduced again) is rare and possibly corrupt; the manuscript tradition may have a variant. The sense is clear: lawlessness and atheism would be reintroduced if there is no judgment after death.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at line 18 (πλη18) is cut off; the English draft supplies a continuation about pardon, but the Greek is incomplete in the source.","The verb ἐπεισκυκληθήσεται is hapax or near-hapax; its exact form and meaning are debated."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":39,"ref":"p39","source":"μελημάτων διὰ τὴν τοῦ σώματος ἔνδειάν τε καὶ χρείαν, ἐκπίπτειν δὲ αὐτὸ τὸ σῶμα τῆς ἐπὶ τοῖς κατορθωθεῖσι κοινωνίας, ὑπὲρ ὧν τοὺς ἐν τῇ ζωῇ συνδιήνεγκεν πόνους. καὶ μὴν καὶ πλημμελημάτων κρινομένων οὐ σῴζεται τῇ ψυχῇ τὸ δίκαιον, εἴ γε μόνη τίνοι δίκην ὑπὲρ ὧν ἐνοχλοῦντος τοῦ σώματος καὶ πρὸς τὰς οἰκείας ὀρέξεις ἢ κινήσεις ἕλκοντος ἐπλημμέλησεν ποτὲ μὲν κατὰ συναρπαγὴν καὶ κλοπήν, ποτὲ δὲ κατά τινα βιαιοτέραν ὁλκήν, ἄλλοτε δὲ κατὰ συνδρομὴν ἐν χάριτος μέρει καὶ θεραπείας τῆς τούτου συστάσεως.\n\nἢ πῶς οὐκ ἄδικον τὴν ψυχὴν κρίνεσθαι καθ' ἑαυτὴν ὑπὲρ ὧν οὐδ' ἡντινοῦν ἔχει κατὰ τὴν ἑαυτῆς φύσιν οὐκ ὄρεξιν οὐ κίνησιν οὐχ ὁρμήν, οἷον λαγνείας ἢ βίας ἢ πλεονεξίας [ἀδικίας] καὶ τῶν ἐπὶ τούτοις ἀδικημάτων;","english":"of cares due to the body's need and necessity, but the body itself falls away from sharing in the rewards for the achievements for which it bore the labors together with the soul during life. Moreover, when transgressions are judged, justice is not preserved for the soul if it alone pays the penalty for those offenses which it committed while the body was troubling it and drawing it toward its own appetites or movements—sometimes by seizure and theft, sometimes by a more violent compulsion, and at other times by concurrence in the way of favor and service to the body's constitution.\n\nOr how is it not unjust for the soul to be judged by itself for those things for which it has, by its own nature, no appetite, no movement, no impulse whatsoever—such as lust, violence, greed, injustice, and the wrongdoings that follow from these?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"μελημάτων","severity":"info","text":"The Greek term μελημάτων (genitive plural) means 'cares' or 'concerns,' here referring to the soul's burdens arising from the body's needs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"συνδιήνεγκεν","severity":"info","text":"συνδιήνεγκεν (aorist of συνδιαφέρω) means 'bore together with,' emphasizing the soul and body's shared labor during life, a key concept in Athenagoras' argument for joint reward and punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἢ πῶς οὐκ ἄδικον","severity":"info","text":"The rhetorical question 'Or how is it not unjust' marks a shift from a general argument about injustice to a specific example, reinforcing the logical structure of the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"πλημμελημάτων","severity":"info","text":"Athenagoras here engages with Platonic and Stoic debates on the soul's post-mortem fate, arguing against the idea that the soul alone bears responsibility for acts influenced by the body.","cites":[],"named_sources":["Athenagoras De resurrectione"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀδικίας","severity":"caution","text":"The bracketed word ἀδικίας ('injustice') in the Greek edition may be a scribal addition or gloss; it is absent from some manuscripts and disrupts the list of vices (lust, violence, greed).","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"λαγνείας ἢ βίας ἢ πλεονεξίας","severity":"info","text":"The triad of vices—lust, violence, greed—echoes common moral catalogues in early Christian and philosophical literature, e.g., in Plato's Republic and the Shepherd of Hermas.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text includes ἀδικίας in brackets, indicating textual uncertainty; it may be an interpolation or a variant reading."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":40,"ref":"p40","source":"εἰ γὰρ τὰ πλεῖστα τῶν τοιούτων γίνεται κακῶν ἐκ τοῦ μὴ κατακρατεῖν τοὺς ἀνθρώπους τῶν ἐνοχλούντων παθῶν, ἐνοχλοῦνται δὲ ὑπὸ τῆς τοῦ σώματος ἐνδείας καὶ χρείας καὶ τῆς περὶ τοῦτο σπουδῆς καὶ θεραπείας (τούτων γὰρ ἕνεκεν πᾶσα ἡ κτῆσις καὶ πρὸ ταύτης ἡ χρῆσις, ἔτι δὲ γάμος καὶ ὅσαι κατὰ τὸν βίον πράξεις, ἐν οἷς καὶ περὶ ἃ θεωρεῖται τό τε πλημμελὲς καὶ τὸ μὴ τοιοῦτον), ποῦ δίκαιον ἐν οἷς πρωτοπαθεῖ τὸ σῶμα καὶ τὴν ψυχὴν ἕλκει πρὸς συμπάθειαν καὶ κοινωνίαν τῶν ἐφ' ἃ κινεῖται πράξεων, αὐτὴν κρίνεσθαι μόνην, καὶ τὰς μὲν ὀρέξεις καὶ τὰς ἡδονάς, ἔτι δὲ φόβους καὶ λύπας, ἐφ' ὧν πᾶν τὸ μὴ μέτριον ὑπόδικον, ἀπὸ τοῦ σώματος ἔχειν τὴν κίνησιν, τὰς δὲ ἐκ τούτων ἁμαρτίας καὶ τὰς ἐπὶ τοῖς ἡμαρτημένοις τιμωρίας ἐπὶ τὴν ψυχὴν φέρεσθαι μόνην τὴν μήτε δεομένην τοιούτου τινὸς μήτε ὀρεγομένην μήτε φοβουμένην ἢ πάσχουσάν τι τοιοῦτον καθ' ἑαυτὴν οἷον πάσχειν πέφυκεν ἄνθρωπος;\n\nἀλλὰ κἂν μὴ μόνου τοῦ σώματος, ἀνθρώπου δὲ θῶμεν εἶναι τὰ πάθη, λέγοντες ὀρθῶς διὰ τὸ μίαν ἐξ ἀμφοτέρων εἶναι τὴν τούτου ζωήν, οὐ δήπου γε καὶ τῇ ψυχῇ ταῦτα προσήκειν φήσομεν, ὁπόταν καθαρῶς τὴν ἰδίαν αὐτῆς ἐπισκοπῶμεν φύσιν. εἰ γὰρ πάσης καθάπαξ τροφῆς ἐστιν ἀνενδεής, οὐκ ἂν ὀρεχθείη ποτὲ τούτων ὧν οὐδαμῶς δεῖται πρὸς τὸ εἶναι, οὐδ' ἂν ὁρμήσειεν ἐπί τι τούτων οἷς μηδ' ὅλως χρῆσθαι πέφυκεν· ἀλλ' οὐδ' ἂν λυπηθείη δι' ἀπορίαν χρημάτων ἢ κτημάτων ὡς οὐδὲν αὐτῇ προσηκόντων. εἰ δὲ καὶ φθορᾶς ἐστι κρείττων, οὐδὲν φοβεῖται τὸ παράπαν ὡς φθαρτικὸν ἑαυτῆς·","english":"For if most such evils arise from people’s failure to control the disturbing passions, and these passions are disturbed by the body’s need and necessity and by the care and attention given to it (since all acquisition and, before that, use, as well as marriage and all actions in life, in which and concerning which both the faulty and the not-faulty are observed, are for the sake of these), where is the justice that, in matters where the body is primarily affected and draws the soul into sympathy and partnership in the actions toward which it is moved, the soul alone is judged, and that the appetites and pleasures, as well as fears and griefs, in which all that is immoderate is liable, have their motion from the body, yet the sins arising from these and the punishments for the sins are borne by the soul alone, which neither needs such a thing nor desires it nor fears it nor suffers anything of the kind by itself such as a human being is naturally subject to suffer?\n\nBut even if we posit that the passions belong not to the body alone but to the human being, speaking correctly because the life of the human being is one from both, we will surely not claim that these belong to the soul when we examine its own nature purely. For if it is entirely without need of any nourishment, it would never desire those things which it does not at all need for its existence, nor would it ever set out after those things which it is not at all naturally suited to use; nor would it be grieved by a lack of money or possessions, since these do not pertain to it. And if it is also superior to corruption, it fears nothing at all as destructive of itself.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"εἰ γὰρ ... μόνην","severity":"info","text":"Athenagoras argues that if bodily needs cause passions, it is unjust for the soul alone to be judged for sins arising from those passions.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πρωτοπαθεῖ","severity":"info","text":"The verb 'πρωτοπαθεῖ' (is primarily affected) underscores the body's priority in experiencing passions, a key premise in the argument for shared responsibility.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀλλὰ κἂν ... φύσιν","severity":"info","text":"This passage shifts from a rhetorical question to a concessive argument: even if passions belong to the whole human, the soul in its pure nature is not subject to them.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πάσης καθάπαξ τροφῆς ἐστιν ἀνενδεής","severity":"info","text":"The claim that the soul needs no nourishment reflects Platonic and Stoic ideas of the soul's immateriality and self-sufficiency, common in early Christian apologetic.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὐ δήπου γε","severity":"caution","text":"The phrase 'οὐ δήπου γε' (surely not) introduces a strong denial, but the argument's logical force depends on accepting the premise that the soul's nature is purely examined apart from the body.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":41,"ref":"p41","source":"οὐ γὰρ δέδοικεν οὐ λιμὸν οὐ νόσον οὐ πήρωσιν οὐ λώβην οὐ πῦρ οὐ σίδηρον, ἐπεὶ μηδὲ παθεῖν ἐκ τούτων δύναταί τι βλαβερὸν μηδ' ἀλγεινόν, οὐχ ἁπτομένων αὐτῆς τὸ παράπαν οὔτε σωμάτων οὔτε σωματικῶν δυνάμεων.\n\nεἰ δὲ τὸ τὰ πάθη ταῖς ψυχαῖς ἰδιαζόντως προσάπτειν ἄτοπον, τὸ τὰς ἐκ τούτων ἁμαρτίας καὶ τὰς ἐπὶ ταύταις τιμωρίας ἐπὶ μόνας φέρειν τὰς ψυχὰς ὑπερβαλλόντως ἄδικον καὶ τῆς τοῦ θεοῦ κρίσεως ἀνάξιον. Πρὸς δὲ τοῖς εἰρημένοις πῶς οὐκ ἄτοπον τὴν μὲν ἀρετὴν καὶ τὴν\n\nκακίαν μηδὲ νοηθῆναι δύνασθαι χωρὶς ἐπὶ τῆς ψυχῆς (ἀνθρώπου γὰρ ἀρετὰς εἶναι γινώσκομεν τὰς ἀρετὰς, ὥσπερ οὖν καὶ τὴν ταύταις ἀντικειμένην κακίαν οὐ ψυχῆς κεχωρισμένης τοῦ σώματος καὶ καθ' ἑαυτὴν οὔσης), τὴν δὲ ἐπὶ τούτοις τιμὴν ἢ τιμωρίαν ἐπὶ μόνης φέρεσθαι τῆς ψυχῆς;\n\nἢ πῶς ἄν τις καὶ νοήσειεν ἐπὶ ψυχῆς μόνης ἀνδρείαν ἢ καρτερίαν, οὐκ ἐχούσης οὐ θανάτου φόβον οὐ τραύματος οὐ πηρώσεως οὐ ζημίας οὐκ αἰκίας οὐ τῶν ἐπὶ τούτοις ἀλγημάτων ἢ τῆς ἐκ τούτων κακοπαθείας; πῶς δὲ ἐγκράτειαν καὶ σωφροσύνην, οὐδεμιᾶς ἑλκούσης αὐτὴν ἐπιθυμίας πρὸς τροφὴν ἢ μῖξιν ἢ τὰς ἄλλας ἡδονάς τε καὶ τέρψεις οὐδ' ἄλλου τινὸς οὔτ' ἔσωθεν ἐνοχλοῦντος οὔτ' ἔξωθεν ἐρεθίζοντος; πῶς δὲ φρόνησιν, οὐχ ὑποκειμένων αὐτῇ πρακτέων καὶ μὴ πρακτέων οὐδ' αἱρετῶν καὶ φευκτῶν, μᾶλλον δὲ μηδεμιᾶς ἐνούσης αὐτῇ κινήσεως τὸ παράπαν ἢ φυσικῆς ὁρμῆς ἐπί τι τῶν πρακτέων;","english":"For it fears neither famine nor disease nor mutilation nor injury nor fire nor iron, since it can suffer nothing harmful or painful from these, as bodies and bodily powers do not touch it at all.\n\nBut if it is absurd to attribute the passions to souls alone, then to assign the sins arising from these and the punishments for them to souls alone is exceedingly unjust and unworthy of the judgment of God. Moreover, in addition to what has been said, how is it not absurd that virtue and vice cannot even be conceived apart from the soul (for we know that virtues are human virtues, just as the vice opposed to them is not of a soul separated from the body and existing by itself), yet the honor or punishment for these is borne by the soul alone?\n\nOr how could one conceive of courage or endurance in a soul alone, when it has no fear of death, of wound, of mutilation, of loss, of outrage, or of the pains or suffering arising from these? How could one conceive of self-control and temperance, when no desire draws it toward food or intercourse or other pleasures and delights, nor does anything from within disturb it or anything from without provoke it? How could one conceive of prudence, when there are no matters of what ought and ought not to be done, nor of what is to be chosen and avoided, set before it—indeed, when it has no motion at all or natural impulse toward anything that ought to be done?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὐ γὰρ δέδοικεν ...","severity":"info","text":"The soul is described as immune to bodily afflictions, which sets up the argument that virtues and vices require embodiment.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πάθη","severity":"info","text":"πάθη (passions) here refers to affections or disturbances of the soul, often linked to bodily needs in Greek philosophical and Christian ascetic thought.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πρὸς δὲ τοῖς εἰρημένοις ...","severity":"info","text":"This passage uses a series of rhetorical questions to argue that virtues like courage, temperance, and prudence are inconceivable without the body.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἀνδρείαν ἢ καρτερίαν","severity":"info","text":"Courage and endurance are classic cardinal virtues in Greek ethics, here recontextualized to require bodily vulnerability for their exercise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἐγκράτειαν καὶ σωφροσύνην","severity":"info","text":"Self-control and temperance are paired as virtues that presuppose bodily desires, echoing Platonic and Stoic discussions of the soul-body relation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μηδὲ νοηθῆναι δύνασθαι χωρὶς ἐπὶ τῆς ψυχῆς","severity":"caution","text":"The Greek syntax is compressed: 'cannot be conceived apart from the soul' may mean 'cannot be conceived without reference to the soul,' but the argument requires the soul to be embodied.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'μηδὲ νοηθῆναι δύνασθαι χωρὶς ἐπὶ τῆς ψυχῆς' is ambiguous: it could mean virtues cannot be conceived without the soul (i.e., they inhere in the soul) or cannot be conceived apart from the soul (i.e., the soul is necessary but not sufficient). The context favors the latter, as the argument is that virtues require the body.","The referent of 'τούτοις' in 'τὴν ἐπὶ τούτοις τιμὴν ἢ τιμωρίαν' is unclear: it could refer to 'virtue and vice' or to 'sins' mentioned earlier. The translation takes it as the former."],"confidence":"high","notes":[]},{"i":42,"ref":"p42","source":"ποῦ δὲ ὅλως ψυχαῖς ἡ πρὸς ἀλλήλας δικαιοσύνη προσφυὴς ἢ πρὸς ἄλλο τι τῶν ὁμογενῶν ἢ τῶν ἑτερογενῶν, οὐκ ἐχούσαις οὔτε πόθεν οὔτε δι' ὧν οὔτε πῶς ἀπονείμωσι τὸ κατ' ἀξίαν ἢ κατ' ἀναλογίαν ἴσον ἐξῃρημένης τῆς εἰς θεὸν τιμῆς, οὐδ' ἄλλως ἐχούσαις ὁρμὴν ἢ κίνησιν πρὸς χρῆσιν ἰδίων ἢ πρὸς ἀποχὴν ἀλλοτρίων, τῆς μὲν χρήσεως τῶν κατὰ φύσιν καὶ τῆς ἀποχῆς ἐπὶ τῶν χρῆσθαι πεφυκότων θεωρουμένης, τῆς δὲ ψυχῆς μήτε δεομένης τινὸς μήτε χρῆσθαι τισὶν ἢ τινὶ πεφυκυίας καὶ διὰ τοῦτο μηδὲ τῆς λεγομένης ἰδιοπραγίας τῶν μερῶν ἐπὶ τῆς οὕτως ἐχούσης ψυχῆς εὑρεθῆναι δυναμένης; Καὶ μὴν κἀκεῖνο πάντων παραλογώτατον, τὸ τοὺς μὲν θεσπισθέντας νόμους ἐπ' ἀνθρώπους φέρειν, τῶν δὲ νομίμως ἢ παρανόμως πεπραγμένων τὴν δίκην ἐπὶ μόνας τρέπειν τὰς ψυχάς. εἰ γὰρ ὁ τοὺς νόμους δεξάμενος αὐτὸς δέξαιτ' ἂν δικαίως καὶ τῆς παρανομίας τὴν δίκην, ἐδέξατο δὲ τοὺς νόμους ἄνθρωπος, οὐ ψυχὴ καθ' ἑαυτήν, ἄνθρωπον δεῖ καὶ τὴν ὑπὲρ τῶν ἡμαρτημένων ὑποσχεῖν δίκην, οὐ ψυχὴν καθ' ἑαυτήν· ἐπεὶ μὴ ψυχαῖς ἐθέσπισεν θεὸς ἀπέχεσθαι τῶν οὐδὲν αὐταῖς προσηκόντων, οἷον μοιχείας φόνου κλοπῆς ἁρπαγῆς τῆς κατὰ τῶν γεννησάντων ἀτιμίας πάσης τε κοινῶς τῆς ἐπ' ἀδικίᾳ καὶ βλάβῃ τῶν πέλας γινομένης ἐπιθυμίας. οὔτε γὰρ τὸ “τίμα τὸν πατέρα σου καὶ τὴν μητέρα” ψυχαῖς μόνον εὐάρμοστον, οὐ προσηκόντων αὐταῖς τῶν τοιούτων ὀνομάτων· οὐ γὰρ ψυχαὶ ψυχὰς γεννῶσαι τὴν τοῦ πατρὸς ἢ τῆς μητρὸς οἰκειοῦνται προσηγορίαν, ἀλλ' ἀνθρώπους ἄνθρωποι·","english":"But where, in any sense, is justice toward one another or toward anything else of the same kind or of different kinds fitting for souls, when they have neither from what source, nor through what means, nor in what manner to apportion what is according to worth or proportionally equal, apart from the honor due to God, nor do they otherwise have impulse or movement toward the use of their own or toward abstention from what belongs to others, since the use of things according to nature and abstention are observed in things naturally capable of using, while the soul neither needs anything nor is naturally capable of using anything or anyone, and for this reason even the so-called proper function of parts cannot be found in a soul so constituted? And indeed that is the most irrational of all: to apply the laws ordained for humans, but to turn the penalty for what has been done lawfully or unlawfully only upon souls. For if the one who received the laws would justly also receive the penalty for lawlessness, and it was a human, not a soul by itself, that received the laws, then a human must also undergo the penalty for sins committed, not a soul by itself; since God did not ordain for souls to abstain from things that do not pertain to them, such as adultery, murder, theft, plunder, dishonor toward parents, and generally every desire that arises for injustice and harm to neighbors. For neither is the command \"honor your father and your mother\" fitting for souls alone, since such names do not pertain to them; for it is not souls that generate souls and claim the appellation of father or mother, but humans generate humans.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ποῦ δὲ ὅλως ψυχαῖς ἡ πρὸς ἀλλήλας δικαιοσύνη προσφυὴς","severity":"info","text":"Athenagoras argues that justice between souls is incoherent because souls lack the means to apportion what is due, a key premise in his case for bodily resurrection.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἰδιοπραγίας τῶν μερῶν","severity":"info","text":"The phrase 'proper function of parts' echoes Platonic and Aristotelian ethical vocabulary, where each part of the soul or body has a specific function; Athenagoras denies this applies to a disembodied soul.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τίμα τὸν πατέρα σου καὶ τὴν μητέρα","severity":"info","text":"This command echoes the Decalogue (Exodus 20:12) and wisdom tradition (Proverbs 23:22); Athenagoras uses it to show that laws address humans, not souls alone.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μοιχείας φόνου κλοπῆς ἁρπαγῆς","severity":"info","text":"These vices (adultery, murder, theft, plunder) are standard in Greco-Roman moral and legal lists; Athenagoras argues they are impossible for a disembodied soul lacking bodily desires.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ μὴν κἀκεῖνο πάντων παραλογώτατον","severity":"info","text":"This phrase marks a new, climactic argument: the absurdity of applying laws to humans but punishments only to souls, reinforcing the need for resurrection.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐξῃρημένης τῆς εἰς θεὸν τιμῆς","severity":"caution","text":"The phrase 'apart from the honor due to God' is ambiguous: it may mean that souls cannot apportion honor to God, or that divine honor is the sole exception to their incapacity for justice.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐξῃρημένης τῆς εἰς θεὸν τιμῆς' could be read as either excluding divine honor from the souls' incapacity or as the one thing souls can still apportion; the translation takes the latter, but the Greek allows both."],"confidence":"high","notes":[]},{"i":43,"ref":"p43","source":"οὔτε οὖν τὸ “οὐ μοιχεύσεις” ἐπὶ ψυχῶν λεχθείη ποτ' ἂν ἢ νοηθείη δεόντως, οὐκ οὔσης ἐν αὐταῖς τῆς κατὰ τὸ ἄρσεν καὶ θῆλυ διαφορᾶς οὐδὲ πρὸς μῖξιν τινὸς ἐπιτηδειότητος ἢ πρὸς ταύτην ὀρέξεως. ὀρέξεως δὲ τοιαύτης οὐκ οὔσης, οὐδὲ μῖξιν εἶναι δυνατόν· παρ' οἷς δὲ μῖξις ὅλως οὐκ ἔστιν, οὐδὲ ἔνθεσμος μῖξις, ὅπερ ἐστὶν γάμος· ἐννόμου δὲ\n\nμίξεως οὐκ οὔσης, οὐδὲ τὴν παράνομον καὶ τὴν ἐπ' ἀλλοτρίᾳ γυναικὶ γινομένην ὄρεξιν ἢ μῖξιν εἶναι δυνατόν, τοῦτο γάρ ἐστι μοιχεία. ἀλλ' οὐδὲ τὸ κλοπὴν ἀπαγορεύειν ἢ τὴν τοῦ πλείονος ἐπιθυμίαν ψυχαῖς προσφυές· οὐδὲ γὰρ δέονται τούτων ὧν οἱ δεόμενοι διὰ φυσικὴν ἔνδειαν ἢ χρείαν κλέπτειν εἰώθασιν καὶ λῃστεύειν, οἷον χρυσὸν ἢ ἄργυρον ἢ ζῷον ἢ ἄλλο τι τῶν πρὸς τροφὴν ἢ σκέπην ἢ χρῆσιν ἐπιτηδείων· ἀχρεῖον γὰρ ἀθανάτῳ φύσει πᾶν ὁπόσον τοῖς ἐνδεέσιν ὀρεκτὸν ὡς χρήσιμον. ἀλλ' ὁ μὲν ἐντελέστερος περὶ τούτων λόγος ἀφείσθω τοῖς σπουδαιότερον ἕκαστον σκοπεῖν βουλομένοις ἢ φιλοτιμότερον διαγωνίζεσθαι πρὸς τοὺς διαφερομένους, ἡμῖν δὲ ἀρκούντων τῶν ἀρτίως εἰρημένων καὶ τῶν συμφώνως τούτοις τὴν ἀνάστασιν πιστουμένων τὸ τοῖς αὐτοῖς ἐπὶ πλεῖον ἐνδιατρίβειν οὐκέτ' ἂν ἔχοι καιρόν· οὐ γὰρ τὸ μηδὲν παραλιπεῖν τῶν ἐνόντων εἰπεῖν πεποιήμεθα σκοπόν, ἀλλὰ τὸ κεφαλαιωδῶς ὑποδεῖξαι τοῖς συνελθοῦσιν ἃ χρὴ περὶ τῆς ἀναστάσεως φρονεῖν καὶ τῇ δυνάμει τῶν παρόντων συμμετρῆσαι τὰς ἐπὶ τοῦτο φερούσας ἀφορμάς.","english":"Neither, then, could the command \"Thou shalt not commit adultery\" ever be properly spoken or conceived with reference to souls, since in them there is no distinction of male and female, nor any aptitude for union, nor any desire for it. And with no such desire, union is impossible; and where there is no union at all, there is no lawful union, which is marriage; and with no lawful union, it is impossible for there to be the unlawful desire or union that takes place with another's wife, for that is adultery. Nor is the prohibition of theft or the desire for more fitting for souls; for they have no need of those things which those who are in need, through natural deficiency or necessity, are accustomed to steal and plunder, such as gold or silver or an animal or anything else suitable for food or shelter or use; for everything that is desirable to the needy as useful is useless to an immortal nature. But let the more complete discussion of these matters be left to those who wish to examine each point more diligently or to contend more ambitiously with those who disagree; for us, what has just been said is sufficient, and since the resurrection is confirmed in agreement with these things, to dwell further on the same points would no longer be opportune. For we have not made it our aim to omit nothing that could be said, but to indicate summarily to those assembled what they ought to think concerning the resurrection, and to proportion the arguments leading to this to the capacity of those present.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The argument denies that moral commands like 'Thou shalt not commit adultery' apply to disembodied souls, because souls lack sexual differentiation, desire, and capacity for union.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μοιχεία","severity":"info","text":"The Greek term μοιχεία (adultery) is defined as unlawful desire or union with another's wife, contingent on the existence of lawful marriage (γάμος).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐ μοιχεύσεις","severity":"info","text":"The phrase 'οὐ μοιχεύσεις' echoes the Septuagint version of the Decalogue (Exodus 20:14), used here as a proof-text for the argument that such commands presuppose bodily existence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes a series of moral examples (adultery, theft) by deferring fuller discussion, marking a transition to the main topic of resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Athenagoras addresses an audience assembled for instruction, tailoring the argument to their capacity, a common rhetorical strategy in early Christian apologetic treatises.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text at the end of the passage is syntactically dense; the phrase 'τῇ δυνάμει τῶν παρόντων' could mean either 'the capacity of those present' or 'the force of the arguments at hand'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῇ δυνάμει τῶν παρόντων' is ambiguous: it may refer to the intellectual capacity of the audience or to the strength of the present arguments."],"confidence":"high","notes":[]},{"i":44,"ref":"p44","source":"Ἐξητασμένων δὲ ποσῶς τῶν προτεθέντων ὑπόλοιπον ἂν εἴη καὶ τὸν ἀπὸ τοῦ τέλους διασκέψασθαι λόγον, ἤδη μὲν τοῖς εἰρημένοις ἐμφαινόμενον, τοσαύτης δὲ μόνον ἐπιστασίας καὶ προσθήκης δεόμενον, ὡς μὴ δοκεῖν τι τῶν μικρῷ πρόσθεν εἰρημένων ἀμνημόνευτον καταλιπόντα παραβλάψαι τὴν ὑπόθεσιν ἢ τὴν ἐξ ἀρχῆς γενομένην διαίρεσιν.\n\nτούτων τε οὖν ἕνεκεν καὶ τῶν ἐπὶ τούτοις ἐγκληθησομένων καλῶς ἂν ἔχοι τοσοῦτον ἐπισημήνασθαι μόνον ὅτι δεῖ καὶ τῶν ἐκ φύσεως συνισταμένων καὶ τῶν κατὰ τέχνην γινομένων οἰκεῖον ἑκάστου τέλος εἶναι, τοῦτο που καὶ τῆς κοινῆς πάντων ἐννοίας ἐκδιδασκούσης ἡμᾶς καὶ τῶν ἐν ὀφθαλμοῖς στρεφομένων ἐπιμαρτυρούντων.\n\nἦ γὰρ οὐ θεωροῦμεν ἕτερόν τι τοῖς γεωργοῦσιν, ἕτερον δὲ τοῖς ἰατρεύουσιν ὑποκείμενον τέλος, καὶ πάλιν ἄλλο μέν τι τῶν ἐκ γῆς φυομένων, ἄλλο δὲ τῶν ἐπ' αὐτῆς τρεφομένων ζῴων καὶ κατά τινα φυσικὸν εἱρμὸν γεννωμένων; εἰ δὲ τοῦτ' ἐστὶν ἐναργὲς καὶ δεῖ πάντως ταῖς φυσικαῖς ἢ τεχνικαῖς δυνάμεσι καὶ ταῖς ἐκ τούτων ἐνεργείαις τὸ κατὰ φύσιν ἕπεσθαι τέλος, ἀνάγκη πᾶσα καὶ τὸ τῶν ἀνθρώπων τέλος ὡς ἰδιαζούσης ὂν φύσεως ἐξῃρῆσθαι τῆς τῶν ἄλλων κοινότητος· ἐπεὶ μηδὲ θεμιτὸν ταὐτὸν ὑποθέσθαι τέλος τῶν τε λογικῆς κρίσεως ἀμοιρούντων καὶ τῶν κατὰ τὸν ἔμφυτον νόμον καὶ λόγον ἐνεργούντων ἔμφρονί τε ζωῇ καὶ δίκῃ χρωμένων. οὔτ' οὖν τὸ ἄλυπον οἰκεῖον τούτοις ἂν εἴη τέλος, μετείη γὰρ ἂν τούτου καὶ τοῖς παντελῶς ἀναισθητοῦσιν· ἀλλ' οὐδὲ τῶν τὸ σῶμα τρεφόντων ἢ τερπόντων ἀπόλαυσις καὶ πλῆθος ἡδονῶν· ἢ πρωτεύειν ἀνάγκη τὸν κτηνώδη","english":"Having examined in some detail the matters set before us, it would remain to consider also the argument from the end, which is already indicated in what has been said, but requires only so much further attention and addition as not to seem, by leaving something of what was said a little earlier unmentioned, to harm the hypothesis or the division made from the beginning.\n\nFor the sake of these things, then, and of the objections that will be raised in addition to them, it would be well to note only this much: that there must be an end proper to each of the things constituted by nature and of those produced by art, as both the common understanding of all teaches us and the things that revolve before our eyes bear witness.\n\nFor do we not observe one end set before those who farm, and another before those who practice medicine, and again one thing for plants that grow from the earth, and another for the animals nourished upon it and generated according to some natural sequence? If this is evident, and if the natural or artificial powers and the activities arising from them must necessarily be followed by the end according to nature, then by all necessity the end of human beings, as belonging to a distinct nature, must be separated from the commonality of others; since it is not lawful to posit the same end for those who lack rational judgment and for those who act according to innate law and reason, employing a life of prudence and justice. Therefore, neither would freedom from pain be the proper end for them, for even those entirely without sensation would partake of this; nor would the enjoyment of things that nourish or delight the body, nor a multitude of pleasures; for then the brutish would necessarily take precedence.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐξητασμένων δὲ ποσῶς","severity":"info","text":"This passage begins the final argument (ἀπὸ τοῦ τέλους λόγον) of the treatise, following the pattern of a formal rhetorical conclusion.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"τέλος","severity":"info","text":"τέλος here means 'end' in the sense of 'purpose' or 'final cause', a key concept in Aristotelian teleology, which Athenagoras adapts to argue for a distinct human end.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"τῶν λογικῆς κρίσεως ἀμοιρούντων","severity":"info","text":"Athenagoras distinguishes humans from animals by rational judgment (λογικὴ κρίσις), a common Stoic and Middle Platonic criterion, used here to ground a unique human telos.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"οὔτ' οὖν τὸ ἄλυπον","severity":"info","text":"The rejection of freedom from pain (ἄλυπον) as the human end echoes Epicurean and Stoic debates; Athenagoras denies it because even insentient beings share it.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸν κτηνώδη","severity":"caution","text":"The text breaks off mid-sentence at 'τὸν κτηνώδη' (the brutish), likely due to a lacuna in the manuscript tradition; the English draft supplies a plausible completion.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text ends abruptly at 'τὸν κτηνώδη', leaving the sentence incomplete; the English draft supplies a conjectural ending ('would necessarily take precedence')."],"confidence":"high","notes":[]},{"i":45,"ref":"p45","source":"βίον, ἀτελῆ δ' εἶναι τὸν κατ' ἀρετήν. κτηνῶν γὰρ οἶμαι καὶ βοσκημάτων οἰκεῖον τοῦτο τέλος, οὐκ ἀνθρώπων ἀθανάτῳ ψυχῇ καὶ λογικῇ κρίσει χρωμένων.\n\nοὐ μὴν οὐδὲ μακαριότης ψυχῆς κεχωρισμένης σώματος· οὐδὲ γὰρ τὴν θατέρου τούτων ἐξ ὧν συνέστηκεν ἄνθρωπος ἐσκοποῦμεν ζωὴν ἢ τέλος, ἀλλὰ τοῦ συνεστῶτος ἐξ ἀμφοῖν· τοιοῦτος γὰρ πᾶς ὁ τόνδε τὸν βίον λαχὼν ἄνθρωπος καὶ δεῖ τῆς τούτου ζωῆς εἶναί τι τέλος οἰκεῖον.\n\nεἰ δὲ τοῦ συναμφοτέρου τὸ τέλος, τοῦτο δὲ οὔτε ζώντων αὐτῶν ἔτι κατὰ τόνδε τὸν βίον εὑρεθῆναι δυνατὸν διὰ τὰς πολλάκις ἤδη·ηθείσας αἰτίας οὔτε μὴν ἐν χωρισμῷ τυγχανούσης τῆς ψυχῆς, τῷ μηδὲ συνεστάναι τὸν τοιοῦτον ἄνθρωπον διαλυθέντος ἢ καὶ πάντῃ σκεδασθέντος τοῦ σώματος κἂν ἡ ψυχὴ διαμένῃ καθ' ἑαυτήν, ἀνάγκη πᾶσα κατ' ἄλλην τινὰ τοῦ συναμφοτέρου καὶ τοῦ αὐτοῦ ζῴου σύστασιν τὸ τῶν ἀνθρώπων φανῆναι τέλος. τούτου δ' ἐξ ἀνάγκης ἑπομένου, δεῖ πάντως γενέσθαι τῶν νεκρωθέντων ἢ καὶ πάντῃ διαλυθέντων σωμάτων ἀνάστασιν καὶ τοὺς αὐτοὺς ἀνθρώπους συστῆναι πάλιν· ἐπειδή γε τὸ μὲν τέλος οὐχ ἁπλῶς οὐδὲ τῶν ἐπιτυχόντων ἀνθρώπων ὁ τῆς φύσεως τίθεται νόμος, ἀλλ' αὐτῶν ἐκείνων τῶν κατὰ τὴν προλαβοῦσαν ζωὴν βεβιωκότων, τοὺς δ' αὐτοὺς ἀνθρώπους συστῆναι πάλιν ἀμήχανον, μὴ τῶν αὐτῶν σωμάτων ταῖς αὐταῖς ψυχαῖς ἀποδοθέντων. τὸ δ' αὐτὸ σῶμα τὴν αὐτὴν ψυχὴν ἀπολαβεῖν ἄλλως μὲν ἀδύνατον, κατὰ μόνην δὲ τὴν ἀνάστασιν δυνατόν· ταύτης γὰρ γενομένης καὶ τὸ τῇ φύσει τῶν ἀνθρώπων πρόσφορον ἐπακολουθεῖ τέλος.","english":"life, but the life according to virtue is incomplete. For this end, I think, is proper to cattle and grazing beasts, not to human beings who use an immortal soul and rational judgment.\n\nNor indeed is the blessedness of a soul separated from the body; for we were not considering the life or end of either of these from which the human being is composed, but of the composite of both; for every human being who has obtained this life is such, and there must be some end proper to this life.\n\nIf the end belongs to the composite, and this end can be found neither while they are still living in this life, due to the reasons already frequently stated, nor when the soul is in separation, since such a human being does not exist when the body is dissolved or even completely dispersed, even if the soul remains by itself, then it is absolutely necessary that the end of human beings appear according to some other constitution of the composite and of the same living being. And since this follows necessarily, there must certainly occur a resurrection of the bodies that have died or even been completely dissolved, and the same human beings must be constituted again; for the law of nature does not posit the end simply or for any random human beings, but for those very ones who lived in the preceding life, and it is impossible for the same human beings to be constituted again unless the same bodies are restored to the same souls. And for the same body to receive back the same soul is impossible in any other way, but is possible only through resurrection; for when this occurs, the end appropriate to the nature of human beings follows.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"βίον, ἀτελῆ δ' εἶναι τὸν κατ' ἀρετήν","severity":"info","text":"The argument contrasts an incomplete virtuous life with a proper end for humans, rejecting mere animal existence.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"συναμφοτέρου","severity":"info","text":"This term denotes the composite of soul and body, central to Athenagoras' anthropology; the end belongs to this unity, not to either part alone.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰ δὲ τοῦ συναμφοτέρου τὸ τέλος","severity":"info","text":"A conditional argument: if the end belongs to the composite, and it is not found in life or after death, then a new constitution (resurrection) is necessary.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"κτηνῶν γὰρ οἶμαι καὶ βοσκημάτων","severity":"info","text":"Athenagoras contrasts human rational ends with animal ends, echoing Platonic and Stoic distinctions between rational and non-rational life.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ἀνάστασιν","severity":"info","text":"This passage is a key early Christian argument for bodily resurrection, influencing later patristic thought on the necessity of the same body for personal identity.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πολλάκις ἤδη·ηθείσας","severity":"caution","text":"The Greek text has a lacuna or corruption at 'ἤδη·ηθείσας'; likely intended as 'ἤδη ῥηθείσας' (already stated), but the reading is uncertain.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πολλάκις ἤδη·ηθείσας' is corrupt; the intended sense is 'already stated' but the exact reading is uncertain."],"confidence":"high","notes":[]},{"i":46,"ref":"p46","source":"τέλος δὲ ζωῆς ἔμφρονος καὶ λογικῆς κρίσεως οὐκ ἂν ἁμάρτοι τις εἰπὼν τὸ τούτοις ἀπερισπάστως συνδιαιωνίζειν οἷς μάλιστα καὶ πρώτως ὁ φυσικὸς συνήρμοσται λόγος, τῇ τε θεωρίᾳ τοῦ δόντος καὶ τῶν ἐκείνῳ δεδογμένων ἀπαύστως ἐπαγάλλεσθαι· κἂν οἱ πολλοὶ τῶν ἀνθρώπων ἐμπαθέστερον καὶ σφοδρότερον τοῖς τῇδε προσπεπονθότες ἄστοχοι τούτου διατελῶσιν.\n\nοὐ γὰρ ἀκυροῖ τὴν κοινὴν ἀποκλήρωσιν τὸ πλῆθος τῶν ἀποπιπτόντων τοῦ προσήκοντος αὐτοῖς τέλους, ἰδιαζούσης τῆς ἐπὶ τούτοις ἐξετάσεως καὶ τῆς ἑκάστῳ συμμετρουμένης ὑπὲρ τῶν εὖ ἢ κακῶς βεβιωμένων τιμῆς ἢ δίκης.","english":"The end of a rational and intelligent life one would not err in saying is to continue uninterruptedly with those things to which the natural reason is primarily and most intimately attuned, and to rejoice unceasingly in the contemplation of the giver and of what is pleasing to him. Even if the majority of human beings, being more passionately and vehemently attached to things here, fail to attain this end.\n\nFor the multitude of those who fall short of their proper end does not invalidate the common allotment, since the examination of these matters is individual, and the honor or penalty for lives well or ill lived is measured out to each.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"συνδιαιωνίζειν","severity":"info","text":"The verb συνδιαιωνίζειν ('to continue together eternally') underscores the inseparable union of soul and body in the resurrected state, a key argument in Athenagoras' treatise.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀποκλήρωσις","severity":"info","text":"ἀποκλήρωσις ('allotment' or 'apportionment') here refers to the universal destiny of human beings, which is not negated by the failure of many to achieve it.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἐπαγάλλεσθαι","severity":"info","text":"The notion of rejoicing (ἐπαγάλλεσθαι) in contemplation of the giver reflects Middle Platonic and early Christian emphasis on theōria as the highest human activity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes the treatise by affirming the individual accountability and the persistence of the composite being, forming a rhetorical climax to the argument for resurrection.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τιμῆς ἢ δίκης","severity":"info","text":"The pairing of 'honor or penalty' (τιμῆς ἢ δίκης) echoes Platonic eschatological motifs (e.g., Republic 614a–621d) and early Christian judgment language.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπερισπάστως","severity":"caution","text":"The adverb ἀπερισπάστως ('uninterruptedly') may imply a state free from distraction, but the exact nuance in relation to the composite nature is debated; the translation assumes continuity of the whole person.","cites":[{"key":"ed:khazarzar-athenagoras-de-resurrectione","label":"source edition: De resurrectione","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athenagoras_PG%2006/De%20resurrectione.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῇ τε θεωρίᾳ τοῦ δόντος' could refer to contemplation of God (the giver) or of the act of giving; the translation opts for the former.","The term 'ἀποκλήρωσις' might also be read as 'lot' or 'fate' rather than 'allotment'; the chosen reading aligns with distributive justice."],"confidence":"high","notes":[]}]}