Chapter IX.--Absurdity of Arguing from Man's Impotency.
As there are many things of more importance to the inquiry before us, I beg to be excused from replying for the present to those who take refuge in the works of men, and even the constructors of them, who are unable to make anew such of their works as are broken in pieces, or worn out by time, or otherwise destroyed, and then from the analogy of potters and carpenters attempt to show that God neither can will, nor if He willed would be able, to raise again a body that is dead, or has been dissolved,--not considering that by such reasoning they offer the grossest insult to God, putting, as they do, on the same level the capabilities of things which are altogether different, or rather the natures of those who use them, and comparing the works of art with those of nature. To bestow any serious attention on such arguments would be not undeserving of censure, for it is really foolish to reply to superficial and trifling objections. It is surely far more probable, yea, most absolutely true, to say that what is impossible with men is possible with God. And if by this statement of itself as probable, and by the whole investigation in which we have just been engaged reason shows it to be possible, it is quite clear that it is not impossible. No, nor is it such a thing as God could not will.
Chapter X.--It Cannot Be Shown that God Does Not Will a Resurrection.
For that which is not accordant with His will is so either as being unjust or as unworthy of Him. And again, the injustice regards either him who is to rise again, or some other than he. But it is evident that no one of the beings exterior to him, and that are reckoned among the things that have existence, is injured. Spiritual natures (noetai phuseis) cannot be injured by the resurrection of men, for the resurrection of men is no hindrance to their existing, nor is any loss or violence inflicted on them by it; nor, again, would the nature of irrational or inanimate beings sustain wrong, for they will have no existence after the resurrection, and no wrong can be done to that which is not. But even if any one should suppose them to exist for ever, they would not suffer wrong by the renewal of human bodies: for if now, in being subservient to the nature of men and their necessities while they require them, and subjected to the yoke and every kind of drudgery, they suffer no wrong, much more, when men have become immortal and free from want, and no longer need their service, and when they are themselves liberated from bondage, will they suffer no wrong. For if they had the gift of speech, they would not bring against the Creator the charge of making them, contrary to justice, inferior to men because they did not share in the same resurrection. For to creatures whose nature is not alike the Just Being does not assign a like end. And, besides, with creatures that have no notion of justice there can be no complaint of injustice. Nor can it be said either that there is any injustice done as regards the man to be raised, for he consists of soul and body, and he suffers no wrong as to either soul or body. No person in his senses will affirm that his soul suffers wrong, because, in speaking so, he would at the same time be unawares reflecting on the present life also; for if now, while dwelling in a body subject to corruption and suffering, it has had no wrong done to it, much less will it suffer wrong when living in conjunction with a body which is free from corruption and suffering. The body, again, suffers no wrong; for if no wrong is done to it now while united a corruptible thing with an incorruptible, manifestly will it not be wronged when united an incorruptible with an incorruptible. No; nor can any one say that it is a work unworthy of God to raise up and bring together again a body which has been dissolved: for if the worse was not unworthy of Him, namely, to make the body which is subject to corruption and suffering, much more is the better not unworthy, to make one not liable to corruption or suffering.