Athenagoras, On the Resurrection of the Dead 8
Why even discuss bodies that are not allotted to any living creature for food, but only assigned burial in the earth out of respect for nature—especially since the Maker has not allotted any animal of the same kind to another for food, even though among different kinds food may be produced naturally? If they can show that human flesh has been allotted to humans for eating, then nothing would prevent cannibalism from being natural, just like anything else nature permits; and those who dare say such things would end up feasting on the bodies of their loved ones as if they were their own, or even inviting their dearest friends to do the same. But if that is unspeakable, and for humans to partake of human flesh is most hateful, abominable, contrary to all law, and more sacrilegious than any unnatural eating or action, then what is contrary to nature can never become suitable food for the parts and members that need nourishment. What cannot serve as food will not unite with those members, which are not even sustained by it; nor will human bodies ever be comparable to the sorts of bodies that are unnaturally used for food, even if, through some bitter calamity, they pass many times through a stomach. As they depart from the nourishing power and are torn apart again toward the elements from which they first received their composition, they unite with those elements for as long as each happens to last. Then, having been separated once more, each element is wisely and powerfully reunited with each other by the One who has combined the whole nature of every living thing with its own powers—even if the body is burned by fire, rots in water, is devoured by beasts or other creatures, or a part is cut off and dissolves into the rest. Once reunited, they occupy the same place toward the harmony and composition of the same body, and toward the resurrection and life of the one who died or was completely dissolved. There is no need to prolong this further; the matter carries a clear verdict, at least for those who are not mixed with brutishness.
Greek
Καὶ τί δεῖ λέγειν περὶ τῶν μηδενὶ ζώῳ πρὸς τροφὴν ἀποκληρωθέντων σωμάτων, μόνην δὲ τὴν εἰς γῆν ταφὴν ἐπὶ τιμῇ τῆς φύσεως μεμοιραμένων, ὅπου γε μηδ᾿ ἄλλο τι τῶν ζώων τοῖς ἐκ τοῦ αὐτοῦ εἴδους εἰς τροφὴν ἀπεκλήρωσεν ὁ ποιήσας, κἂν ἐν ἄλλοις τισὶ τῶν ἑτερογενῶν τροφὴ γίνηται κατὰ φύσιν; Εἰ μὲν οὗν ἔχουσι 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 σφίσι 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 μέρεσι καὶ μορίοις, τὸ δὲ μὴ χωροῦν εἰς τροφὴν οὐκ ἂν ἑνωθείη τούτοις ἃ μηδὲ τρέφειν πέφυκεν, οὐδὲ τὰ τῶν ἀνθρώπων σώματα συγκριθείη ποτ᾿ ἂν τοῖς ὁμοίοις σώμασιν, οἷς ἐστιν εἰς τροφὴν παρὰ φύσιν, κἂν πολλάκις διὰ τῆς τούτων ἴῃ γαστρὸς κατά τινα πικροτάτην συμφοράν· ἀποχωροῦντα δὲ τῆς θρεπτικῆς δυνάμεως, καὶ σκιδνάμενα πρὸς ἐκεῖνα πάλιν ἐξ ὧν τὴν πρώτην ἔσχε σύστασιν, ἑνοῦται μὲν τούτοις ἐφ᾿ ὅσον ἂν ἕκαστον τύχῃ χρόνον· ἐκεῖθεν δὲ διακριθέντα πάλιν σοφίᾳ καὶ δυνάμει τοῦ πᾶσαν ζώου φύσιν σὺν ταῖς οἰκείαις δυνάμεσι συγκρίναντος ἑνοῦται προσφυῶς ἕκαστον ἑκάστῳ, κἂν πυρὶ καυθῇ, κἂν ὕδατι κατασαπῇ, κἂν ὑπὸ θηρίων ἢ τῶν ἐπιτυχόντων ζώων 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 πάντη διαλυθέντος ἀνάστασιν καὶ ζωήν. Ταῦτα μὲν οὖν ἐπὶ πλεῖον μηκύνειν οὐκ εὔκαιρον· ὁμολογουμένην γὰρ ἔχει τὴν ἐπίκρισιν, τοῖς γε μὴ μιξοθήροις.