On the Reasons of the Holy Spirit, Book II

that God is God. All these things are full of impiety. Therefore, it is evident that the solid man—for whose sake the world was made, and who was founded so that he might praise, acknowledge, and love God forever—must necessarily be eternal; otherwise, that which is toward the end would be equally excellent as that which is in the end. For this world, in this form, is temporary, because it will be renewed. Once renewed, because matter will be purged, as was seen above, and with those things removed by which necessity was supplied to man here, it will have eternity. Whence it is evident that solid men are also, at some point, to assume bodies and return to the form of a solid man, so that they may receive the goods of the body according to how they have acted, or evils according to their deserts; wherefore there is to be a resurrection, against the Sadducees, the Philosophers, Simon Magus, Basilides, Hymenaeus, Philetus, and countless others. For neither is God, nor the world, nor man [complete], unless he rises again one day, and in body and soul together lives happily forever, if he has lived well, always desiring and always satiated with beatitude. Now, how one can be both satiated and desiring, nature teaches in the middle use of necessary things. For while we dispel hunger or thirst with supreme delight, that act by which nature is satisfied could not be more intense than it is, nor can there be, while eating and drinking, a greater fruition or a greater appetite once we have placed a limit on necessity. But we see this most especially in things of the mind. For the body feels satiety from bodily things, but the spirit does not [feel it] in the same way. And therefore, no one can be satiated with knowledge once he has been seized by the love of it. This is the cause, when we perform those works