From the Discourse on the Resurrection

XIV. If, then, out of such a drop, small, and previously without any existence, in its actual state of moistness, contractedness, and insignificance, in fact out of nothing, man is brought into being, how much rather shall man spring again into being out of a previously existing man? For it is not so difficult to make anything anew after it has once existed and fallen into decay, as to produce out of nothing that which has never existed. Now, in case we choose to exhibit the seminal fluid discharged from a man, and place by it a corpse, each by itself, which of them, as they both lie exposed to view, will the spectators think most likely to become a man— that drop, which is nothing at all, or that which has already shape, and size, and substance? For if the very thing which is nothing at all, merely because God pleases, becomes a man, how much rather shall that which has existence and is brought to perfection become again a man, if God pleases? For what was the purpose of the theologian Moses, in introducing, under a mystical sense, the Feast of Tabernacles in the Book of Leviticus? Was it that we may keep a feast to God, as the Jews with their low view of the Scriptures interpret it? As if God took pleasure in such tabernacles, decked out with fruits and boughs and leaves, which immediately wither and lose their verdure. We cannot say so. Tell me, then, what was the object of the Feast of Tabernacles? It was introduced to point to this real tabernacle of ours, which, after it was fallen down to corruption through the transgression of the law, and broken up by sin, God promised to put together again, and to raise up in incorruptibility, in order that we may truly celebrate in His honour the great and renowned Feast of Tabernacles at the resurrection; when our tabernacles are put together in the perfect order of immortality and harmony, and raised up from the dust in incorruption; when the dry bones, according to the most true prophecy, shall hear a voice, and be brought to their joints by God, the Creator and Perfect Artificer, who will then renew the flesh and bind it on, no more with such ties as those by which it was at first held together, but by such as shall be for ever undecaying and indissoluble. For I once saw on Olympus, which is a mountain of Lycia, fire bursting up from the ground spontaneously on the summit of the mountain; and by it was standing an Agnos tree, so flourishing, green, and shady, that one might suppose a never-failing stream of water had nourished its growth, rather than what was really the case. For which cause, therefore, though the natures of things are corruptible, and their bodies consumed by fire, and it is impossible for things which are once of an inflammable nature to remain unaffected by fire; yet this tree, so far from being burnt, is actually more vigorous and green than usual, though it is naturally inflammable, and that too when the fire is glowing about its very roots. I certainly cast some boughs of trees from the adjoining wood on to the place where the fire burst forth, and they immediately caught fire and were burnt to ashes. Now, then, tell me why it is that which cannot bear even to feel the heat of the sun, but withers up under it unless it be sprinkled with water, is not consumed when beset by such fiery heat, but both lives and thrives? What is the meaning of this marvel? God appointed this as an example and introduction to the day that is coming, in order that we may know more certainly that, when all things are deluged with fire from heaven, the bodies which are distinguished by chastity and righteousness will be taken up by Him as free from all injury from the fire as from cold water. For truly, O beneficent and bountiful Lord, “the creature that serves You, who art the Maker, increases his strength against the unrighteous for their punishment, and abates his strength for the benefit of such as put their trust in You;” and at Your pleasure fire cools, and injures nothing that You determine to be preserved; and again, water burns more fiercely than fire, and nothing opposes Your unconquerable power and might. For You created all things out of nothing; wherefore also You change and transform all things as You will, seeing they are Yours, and You alone are God.

XV. The apostle certainly, after assigning the planting and watering to art and earth and water, conceded the growth to God alone, where he says, “Neither is he that plants anything, neither he that waters; but God that gives the increase.” For he knew that Wisdom, the first-born of God, the parent and artificer of all things, brings forth everything into the world; whom the ancients called Nature and Providence, because she, with constant provision and care, gives to all things birth and growth. “For,” says the Wisdom of God, “my Father works hitherto, and I work.” Now it is on this account that Solomon called Wisdom the artificer of all things, since God is in no respect poor, but able richly to create, and make, and vary, and increase all things.

XVI. God, who created all things, and provides and cares for all things, took dust from the ground, and made our outer man.