2

Therefore the same activity of the Father and the Son is observed in the things that are created. If 'to be raised' and 'to be made alive' are said concerning a dead person, they differ in word only; for a dead person being made alive and being raised is the same thing and it is always convertible, a dead person who is raised being made alive. But if ever 'to be raised' is said not of a dead person, but of a living one, 'to be made alive' would not be the same thing; for someone who is raised from sitting or from sleeping is not made alive. It signifies the reception of life, but a living person does not receive this; for he has it, unless perhaps according to another signification—for the name 'life' is a homonym. 5 Jo 5, 23 Just as the one who transgresses the law, by transgressing, dishonors God, while the one who keeps it honors the one who gave it, so the one who honors the Son by acting according to the law and right reason will honor the Father and vice versa. 6 Jo 5, 28 'All who are in the tombs' signifies the same as 'all who have died'; for if he did not mean this, those whose bodies have been consumed by wild beasts or fire and are not placed in tombs would not be resurrected. But since there will be a resurrection of all men, these also will therefore be counted among those in the tombs. But if the objectors should be contentious, they must be instructed that it is those who do good and evil things, not the bodies that have been deposited in the tombs. Whence the saying will not prevent them from including also the bodies consumed by fire or otherwise. 7 Jo 5, 28-29 Since men are divided according to their mindset into the impious, that is, unbelievers, or the pious, that is, believers, among all men who are resurrected, the same unbelievers and impious are resurrected indeed, but not unto judgment, because he who does not believe has been judged already. But there are those who have believed in the Savior and, in addition to this, have also done good works, who are resurrected to a resurrection of life, not to be judged, with those who have sinned after believing being raised for judgment. But the state of infants, since they too are resurrected, God alone knows, and perhaps also those to whom the revelation of the truth concerning this has been made.

10 ξολ1 Jo 6, 44-45 A person is drawn by the Father thus of man "in

image and after likeness" of God, having become rational. The concepts concerning virtuous actions are sown in him, and the reason concerning truth and knowledge. He, therefore, who according to the common concepts has heard and judged what is good and learned from the Father, comes to Christ through faith. Or also through revelation he draws to himself those who hear and learn. In the same way he also says to Peter when he confessed: 'For flesh and blood has not revealed it to you, but my Father who is in heaven.' 'In image and likeness' and this very fact that man has become a rational being. The concepts concerning praiseworthy actions are sown in him by God, but also those of knowledge, of truth. He, therefore, who according to the common concepts has heard and learned from the Father, comes through faith to the Lord. And after a little: teaching through revelation the things concerning the Son, the Father leads to him those who hear and learn; for thus also he led Peter through revelation to believe in the Son, by revealing him. 11 Col1 Jo 6, 58 He says heaven signifies the, as it were, eminence and state of God, which happens to be no other than his intelligible substance. But 'the bread of life' that 'comes down' is the nourishing Word of God, which he who comes to him eats by practicing virtue. But since one must come to him not only through action, but also believe with knowledge the truths according to contemplation, one drinks from him from a spring 'living water' and from a vine wine that gladdens 'the heart of man'. Whence, partaking according to practical virtue, we eat, and according to intellectual virtue, we drink, so as to live forever, having been satisfied, and never to thirst, having drunk from him. But if 'blessed are those who hunger and thirst for righteousness' seems contrary, it happens to be in no way a disagreement; for if one does not hunger nor thirst, having eaten of this bread and drunk

2

ἄρα ταὐτὸν τῆς ἐνεργείας πατρὸς καὶ υἱοῦ ἐν τοῖς κτιζομένοις θεωρεῖται. ἐὰν τὸ ἐγείρεσθαι καὶ ζωοποιεῖσθαι περὶ νεκροῦ λέγεται, λέξει μόνῃ διαφέρουσιν· τὸ γὰρ ζωοποιεῖσθαι νεκρὸν καὶ τὸ ἐγείρεσθαι ταὐτόν ἐστι καὶ ἀντιστρέφει πάντως ἐγειρομένου νεκροῦ ζωοποιουμένου. εἰ δέ ποτε τὸ ἐγείρεσθαι μὴ ἐπὶ νεκροῦ, ἀλλὰ ζῶντος λέγοιτο, οὐ ταὐτὸν εἴη τὸ ζωοποιεῖσθαι· ἐγειρόμενος γάρ τις ἀπὸ τοῦ καθῆσθαι ἢ καταδαρθεῖν οὐ ζωοποιεῖται. λῆψιν ζωῆς σημαίνει, οὐ λαμβάνει δὲ ταύτην ὁ ζῶν· ἔχει γὰρ αὐτήν, εἰ μὴ ἄρα καθ' ἕτερον σημαινόμενον ὁμώνυμον γὰρ τὸ ζωῆς ὄνομα. 5 Jo 5, 23 Ὡς ὁ παραβαίνων τὸν νόμον διὰ τοῦ παραβαίνειν ἀτιμάζει τὸν θεόν, ὁ δὲ τηρῶν αὐτὸν τιμᾷ τὸν δεδωκότα, οὕτως ὁ τιμῶν τὸν υἱὸν τῷ κατὰ τὸν νόμον καὶ τὸν ὀρθὸν λόγον ἐνεργεῖν τιμήσει τὸν πατέρα καὶ ἔμπαλιν. 6 Jo 5, 28 Τὸ πάντες οἱ ἐν τοῖς μνημείοις ἴσον σημαίνει τῷ πάντες οἱ τεθνηκότες· εἰ γὰρ μὴ τοῦτο εἶπεν, ὧν τὰ σώματα ὑπὸ θηρίων ἢ πυρὸς δεδαπάνηνται καὶ ἐν μνημείοις οὐ τίθενται, οὐκ ἀνίστανται. ἀλλ' ἐπεὶ πάντων ἀνθρώπων ἀνάστασις ἔσται, ἀριθμηθήJoνται ἄρα καὶ οὗτοι εἰς τοὺς ἐν τοῖς μνήμασιν. εἰ δὲ φιλονεικοῖεν οἱ ἀντιλέγοντες, ἐπιστατέον αὐτοὺς ὡς οἱ πράττοντες τὰ ἀγαθὰ καὶ φαῦλα, οὐ τὰ σώματα τὰ ἐν τοῖς μνημείοις ἀποτεθείμενά ἐστιν. ὅθεν οὐ κωλύσει αὐτοὺς ὁ λόγος παραδέξασθαι καὶ τὰ σώματα τὰ πυρὶ ἢ ἄλλως ἀναλωθέντα. 7 Jo 5, 28-29 Τῶν ἀνθρώπων διῃρημένων κατὰ τὴν γνώμην εἰς ἀσεβεῖς ἤτοι ἀπίστους ἢ εὐσεβεῖς ἤτοι πιστοὺς οἱ αὐτοὶ πάντων ἀνισταμένων ἀνθρώπων οἱ ἄπιστοι καὶ ἀσεβεῖς ἀνίστανται μέν, οὐκ εἰς κρίσιν δὲ τῷ ἤδη κεκρίσθαι τὸν μὴ πιστεύοντα. εἰσὶ δὲ οἱ πιστεύσαντες τῷ σωτῆρι καὶ πρὸς τούτῳ καὶ ἔργα πεποιηκότες ἀγαθά, οἵτινες ἀνίστανται εἰς ἀνάστασιν ζωῆς οὐ κριθησόμενοι τῶν μετὰ τὸ πιστεῦσαι ἡμαρτηκότων εἰς κρίσιν ἐγειρομένων. τὴν δὲ τῶν βρεφῶν κατάστασιν, ἐπεὶ καὶ αὐτὰ ἀνίστανται, θεὸς μόνος οἶδεν, τάχα καὶ οἷς ἡ ἀποκάλυψις τῆς περὶ τούτου ἀληθείας γεγένηται.

10 ξολ1 Jo 6, 44-45 Ἕλκεταί τις παρὰ τοῦ πατρὸς οὕτω τοῦ ἀνθρώπου "κατ'

εἰκόνα καὶ καθ' ὁμοίωσιν" θεοῦ λογικοῦ γενομένου. ἐνεσπαρμέναι εἰσὶν ἐν αὐτῷ αἱ περὶ ἐναρέτων πράξεων ἔννοιαι καὶ ὁ περὶ τῆς ἀληθείας καὶ γνώσεως λόγος. ὁ τοίνυν κατὰ τὰς κοινὰς ἐννοίας ἀκούσας καὶ κρίνας τὸ ἀγαθὸν καὶ μαθὼν παρὰ τοῦ πατρὸς ἔρχεται πρὸς Χριστὸν διὰ πίστεως. ἢ καὶ δι' ἀποκαλύψεως πρὸς ἑαυτὸν ἕλκει τοὺς ἀκούοντας καὶ μαθόντας. καθ' ὃν τρόπον καὶ τῷ Πέτρῳ ὁμολογήσαντί φησιν· "ὅτι σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψέν Joι, ἀλλ' ὁ πατήρ μου ὁ οὐράνιος." "Κατ' εἰκόνα καὶ ὁμοίωσιν" καὶ αὐτὸ τοῦτο λογικοῦ γενομένου τοῦ ἀνθρώπου. ἐνεσπαρμέ ναι εἰσὶν αὐτῷ ὑπὸ θεοῦ αἱ περὶ ἐπαινετῶν πράξεων ἔννοιαι, ἀλλὰ καὶ τῆς γνώσεως, τῆς ἀληθείας. ὁ τοίνυν κατὰ τὰς κοινὰς ἐννοίας ἀκούσας καὶ μαθὼν παρὰ τοῦ πατρὸς ἔρχεται διὰ τῆς πίστεως πρὸς τὸν κύριον. καὶ μετ' ὀλίγα· διδάσκων δι' ἀποκαλύψεως τὰ περὶ τοῦ υἱοῦ ὁ πατὴρ ἄγει πρὸς αὐτὸν τοὺς ἀκούοντας καὶ μαθόντας· οὕτω γὰρ καὶ τὸν Πέτρον δι' ἀποκαλύψεως εἰς τὸ πιστεύειν τῷ υἱῷ ἤγαγεν ἀποκαλύψας αὐτόν. 11 Col1 Jo 6, 58 Οὐρανὸν λέγει σημαίνεσθαι τὴν ὡσανεὶ περιωπὴν καὶ κατάστασιν τοῦ θεοῦ, ἥτις οὐχ ἑτέρα τῆς νοητῆς αὐτοῦ οὐσίας τυγχάνει. "ζωῆς" δὲ "ἄρτος" "ὁ καταβαίνων" ὁ τοῦ θεοῦ θρεπτικὸς λόγος ἐστίν, ὃν ἐσθίει ὁ πρὸς αὐτὸν ἐρχόμενος τῷ τὴν ἀρετὴν ἐνεργεῖν. ἐπειδὴ δὲ οὐ μόνον διὰ πράξεως ἰέναι δεῖ πρὸς αὐτόν, ἀλλὰ καὶ ἐπιστημονικῶς πιστεύειν τὰ κατὰ θεωρίαν ἀληθῆ, πίνει τις ἐξ αὐτοῦ ἐκ πηγῆς "ὕδωρ ζῶν" καὶ ἐξ ἀμπέλου οἶνον εὐφραίνοντα "καρδίαν ἀνθρώπου". ὅθεν κατὰ τὴν πρακτικὴν ἀρετὴν μεταλαμβάνοντες ἐσθίομεν, κατὰ δὲ τὴν διανοητικὴν πίνομεν ὡς ἀεὶ ζῆν κεκορεσμένους καὶ μηδέποτε διψῆν πεπωκότας ἀπ' αὐτοῦ. εἰ δὲ ἐναντίον δοκεῖ τὸ "μακάριοι οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην", οὐδαμῶς τυγχάνει διαφωνία· εἰ γὰρ μὴ πεινᾷ τις μηδὲ διψᾷ φαγὼν τούτου τοῦ ἄρτου καὶ πιὼν