Christ dies no more; Maximus; spirit, soul, body
Origen went on from the apostle's word — It is sown a soulish body, it is raised a spiritual body — lest, if a spiritual thing can be made dead, we may all die. For Christ, raised from the dead, dies no more. And not only does Christ, raised from the dead, die no more, but also those who are Christ's, once raised from the dead, die no more. If these things please, these too, on the testimony of the people, shall be enacted and fixed. What else concerning the faith? Do these things seem good to you, Maximus, [lacuna]?
Maximus said: May it come about that all become like me. Before God and the church I both subscribe and anathematize. Only, lest I be wholly in doubt and double-minded, I ask about a certain point [corrupt stretch]. For the brothers know that I used to say: I have to be benefited by the brother and taught this. If the spirit has been handed over to the Father according to Father, into your hands I commit my spirit, and the spirit is apart, the flesh having died and lying in a tomb — when it is opened, how do the dead rise?
Origen said: We have learned from the holy scriptures that the human being is composite. For the apostle says: May God sanctify your spirit and the soul and the body; and May he sanctify you wholly, and may your spirit and the soul and the body be kept complete, blamelessly, at the coming of our Lord Jesus Christ. This spirit is not the Holy Spirit, but a part of the human being's constitution, as the same apostle teaches when he says: The Spirit bears witness with our spirit. For if it were the Holy Spirit, he would not have said: The Spirit bears witness with our spirit.
Greek
πνευματικόν», ἀποθνῄσκωμεν πάντες. «Χριστὸς γὰρ ἐγερθεὶς ἐκ νεκρῶν οὐκέτι ἀποθνῄσκει.». Οὐ μόνον δὲ «Χριστὸς ἐγερθεὶς ἐκ νεκρῶν οὐκέτι ἀποθνῄσκει» ἀλλὰ καὶ «οἱ τοῦ Χριστοῦ» ἐγερθέντες ἐκ νεκρῶν οὐκέτι ἀποθνῄσκουσιν. Εἰ ἀρέσκει ταῦτα, καὶ ταῦτα ἐπὶ διαμαρτυρίας τοῦ λαοῦ ἔσται νενομοθετημένα καὶ πεπηγμένα. Τί ἄλλο περὶ τῆς πίστεως; δοκεῖ σοι ταῦτα, Μάξιμε, † ειπεναι;»
Μάξιμος εἶπεν· «Γένοιτο πάντας ὁμοίους μοι γενέσθαι. Ἐπὶ Θεοῦ καὶ ἐκκλησίας, καὶ <ὑπο>γράφω καὶ καταθεματίζω· πλὴν μέντοι ἵνα μὴ δισταχθεὶς ὅλως καὶ διψυχήσω † περί τινος πυνθάνομαι· καὶ γὰρ τοῦτο οἴδασιν οἱ ἀδελφοὶ ὅτι ἔλεγον· «Ἔχω παρὰ τοῦ ἀδελφοῦ ὠφεληθῆναι καὶ τοῦτο διδαχθῆναι.». Ὄντος τοῦ πνεύματος παραδεδομένου τῷ Πατρὶ κατὰ τὸ «Πάτερ, εἰς χεῖράς σου παρατίθημι τὸ πνεῦμά μου», τοῦ τε πνεύματος χωρὶς τῆς σαρκὸς ἀποθανούσης καὶ κειμένης ἐν μνημείῳ, ὡς ἀνοίγεται καὶ οἱ νεκροὶ πῶς ἀνίστανται;»
Ὠριγένης εἶπεν· «Σύνθετον εἶναι τὸν ἄνθρωπον μεμαθήκαμεν ἀπὸ τῶν ἱερῶν γραφῶν. Φησὶν γὰρ ὁ ἀπόστολος· «Ὁ δὲ Θεὸς ἁγιάσαι ὑμῶν τὸ πνεῦμα καὶ ἡ ψυχὴ καὶ τὸ σῶμα·» τὸ δὲ «Ἁγιάσαι ὑμᾶς ὁλοτελεῖς, καὶ ὁλόκληρον ὑμῶν τὸ πνεῦμα καὶ ἡ ψυχὴ καὶ τὸ σῶμα ἀμέμπτως ἐν τῇ παρουσίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τηρηθείη», τοῦτο τὸ πνεῦμα οὐκ ἔστιν τὸ ἅγιον πνεῦμα, ἀλλὰ μέρος τῆς τοῦ ἀνθρώπου συστάσεως, ὡς διδάσκων ὁ αὐτὸς ἀπόστολος λέγει· «Τὸ πνεῦμα συμμαρτυρεῖ τῷ πνεύματι ἡμῶν.». Εἰ γὰρ ἦν τὸ πνεῦμα τὸ ἅγιον, οὐκ ἂν ἔλεγεν· «Τὸ πνεῦμα