saying "Receive the Holy Spirit." For a renewal of that ancient gift, and of the in-breathing given to us, has come through Christ, reshaping us into the first sanctification, and restoring human nature, as in a first-fruit to the holy apostles, to the sanctification given to us from above and in the first creation. Whether "in the image" is one thing and "in the likeness" another, or the same; for they say that we received "in the image" immediately upon being created, but not "in the likeness," and that this has been reserved for us for the age to come. for which reason, he says, it is written "When Christ is revealed, we shall be like him." and again it is said, he says, "Let us make man in our image and in our "likeness," and after the creation of man it says, "And God made man, in His own image He made "him," being silent here about "in the likeness," in order to show, he says, that we have not yet received this, but it has been reserved for us in that blessed life.

555 SOLUTION. If they say that "in the image" is one thing and "in"

the likeness, let them teach the difference. For we are disposed to think that "in the image" means nothing other than "in the likeness," and likewise, "in the likeness," means "in the image." For we received likeness to God in our first creation, and we are images of God. For, as I said, human nature is receptive of goodness and righteousness and sanctification, and has the desire for these things implanted in it by God. And this can be seen from the following. The turning away of the human mind was not from evil things to the good, but from the good to the evil. Therefore, that which we have turned away from must first have existed. For that the desire and readiness and knowledge of all good was sown in the human soul from the first creation, the all-wise Paul will make clear, saying, "For when the Gentiles who do not have the law do by nature the things of the law, these, not having the law, are a law to themselves, who show the "work of the law written in their hearts, their "conscience bearing witness with them." But if even the Gentiles who are outside the law have by nature the knowledge of the law, that is, the purpose of the lawgiver; it will then be clear to everyone that human nature was righteous and good in the beginning, 556 and was brought into being for this by God, bearing His form and the image of His goodness. For the first period of human life was holy; but when sin entered, the characteristics of likeness to God no longer remained bright in us. But since the Only-Begotten Word of God became man, human nature has become holy again, being reshaped according to Him through sanctification and righteousness. Thus somewhere the all-wise Paul says that "But we all, with unveiled face, beholding as in a mirror the glory of "the Lord, are being transformed into the same image from glory "to glory, just as from the Lord, the Spirit. Now the Lord is the Spirit." Therefore a renewal and, as it were, a re-creation has come to human nature in Christ, our flesh being restored to a holy life in the Spirit. But if the sacred writing somewhere said that God made man in His own image, and was silent about "in the likeness," one must understand that it was sufficient to say "in the image," as "in the likeness" signifies nothing different. For it is superfluous to say that this has been reserved for us for the age to come. For when God said, "Let us make man in our image and in our likeness," who dares to say that he was made in the image, but not yet in the likeness? But we shall be like Christ with respect to incorruptibility, and being beyond death, and indeed also with respect to the glory which He himself will grant to us. For again the apostle Paul writes at one time 557 that "For you have died, and your life is hidden with "Christ in God; when Christ, who is your life, is revealed, "then you also will be revealed with Him in

λέγων "Λάβετε Πνεῦμα Ἅγιον." ἀνανέωσις γὰρ τῆς ἀρχαίας ἐκείνης δωρεᾶς, καὶ τοῦ δοθέντος ἡμῖν ἐμφυσήματος, τὸ διὰ Χριστοῦ γέγονεν, ἀναμορφοῦν ἡμᾶς εἰς ἁγιασμὸν τὸν πρῶτον, καὶ ἀνακομίζον τὴν ἀνθρώπου φύσιν, ὡς ἐν ἀπαρχῇ τοῖς ἁγίοις ἀποστόλοις, εἰς τὸν ἄνωθεν καὶ ἐν πρώτῃ κατασκευῇ δοθέντα ἡμῖν ἁγιασμόν. Εἰ ἕτερον τὸ κατ' εἰκόνα καὶ ἕτερον τὸ καθ' ὁμοίωσιν ἢ ταὐτόν· φασὶ γὰρ, ὅτι τὸ μέν Κατ' εἰκόνα ἐλάβομεν εὐθὺς κτισθέντες, τὸ δέ Καθ' ὁμοίωσιν, οὔ, τετήρηται δὲ παρ' ἡμῖν εἰς αἰῶνα τὸν μέλλοντα. διὸ, φησὶ, γέγραπται "Ὅταν ὁ Χριστὸς φανερωθῇ, ὅμοιοι αὐτῷ ἐσόμεθα." καὶ πάλιν εἴρηται, φησίν "Ποιήσωμεν ἄνθρωπον κατ' εἰκόνα καὶ καθ' "ὁμοίωσιν ἡμετέραν," καὶ μετὰ τὴν τοῦ ἀνθρώπου δημιουργίαν εἴρηκε "Καὶ ἐποίησεν ὁ Θεὸς τὸν ἄνθρωπον, κατ' εἰκόνα ἑαυτοῦ ἐποίησεν "αὐτὸν," σιωπήσας ἐνταῦθα τό Καθ' ὁμοίωσιν, ἵνα δείξῃ, φησὶ, μήπω ἡμᾶς τοῦτο δεδέχθαι, τετηρῆσθαι δὲ ἡμῖν ἐν τῇ μακαρίᾳ ἐκείνῃ ζωῇ.

555 ΕΠΙΛΥΣΙΣ. Εἰ μὲν ἕτερον καὶ ἕτερον εἶναί φασι τό Κατ' εἰκόνα, καὶ καθ'

ὁμοίωσιν, διδασκέτωσαν τὴν διαφοράν. διακείμεθα γὰρ ἡμεῖς, ὡς οὐδὲν ἕτερον τό Κατ' εἰκόνα δηλοῖ, πλὴν ὅτι Καθ' ὁμοίωσιν, καὶ ὁμοίως τό, καθ' ὁμοίωσιν, τὸ καί Κατ' εἰκόνα· τὴν δέ γε πρὸς Θεὸν ὁμοίωσιν ἐλάχομεν ἐν πρώτῃ κατασκευῇ, καί ἐσμεν εἰκόνες Θεοῦ. δεκτικὴ γὰρ, ὡς ἔφην, ἡ τοῦ ἀνθρώπου φύσις ἐστὶ καὶ ἀγαθότητος καὶ δικαιοσύνης καὶ ἁγιασμοῦ, καὶ τὴν ἐν τούτοις ἔφεσιν ἐγκαταβεβλημένην ἔχει παρὰ Θεοῦ. καὶ τοῦτο ἔστιν ἐντεῦθεν ἰδεῖν. ἡ ἐκτροπὴ γέγονε τῇ ἀνθρώπου διανοίᾳ, οὐκ ἀπό γε τῶν φαύλων εἰς τὸ ἀγαθὸν, ἀλλ' ἐκ τοῦ ἀγαθοῦ πρὸς τὸ φαῦλον. πρῶτον οὖν ἐκεῖνο προϋποκεῖσθαι χρὴ, ὃ δὴ καὶ ἀφέντες ἐκτετράμμεθα. ὅτι γὰρ ἐνεσπάρη τῇ τοῦ ἀνθρώπου ψυχῇ ἐκ πρώτης κατασκευῆς παντὸς ἀγαθοῦ ἔφεσις τε καὶ προθυμία καὶ γνῶσις, σαφηνιεῖ λέγων ὁ πάνσοφος Παῦλος "Ὅταν γὰρ ἔθνη τὰ "μὴ νόμον ἔχοντα φύσει τὰ τοῦ νόμου ποιοῦσιν, οὗτοι νόμον "μὴ ἔχοντες ἑαυτοῖς εἰσὶ νόμος, οἵτινες ἐνδείκνυνται τὸ "ἔργον τοῦ νόμου γραπτὸν ἐν ταῖς καρδίαις αὐτῶν, συμ"μαρτυρούσης αὐτῶν τῆς συνειδήσεως." εἰ δὲ καὶ τοῖς ἔθνεσι τοῖς ἔξω νόμου, φυσικῶς ἔνεστι τὸ εἰδέναι νόμον, ἤτοι τοῦ νομοθέτου τὸν σκοπόν· δῆλον ἔσται παντί τῳ λοιπὸν, ὅτι δικαία καὶ ἀγαθὴ γέγονεν ἐν ἀρχαῖς ἡ ἀνθρώπου φύσις, 556 καὶ εἰς τοῦτο παρήχθη παρὰ Θεοῦ, τὴν αὐτοῦ φοροῦσα μόρφωσιν καὶ τῆς ἀγαθότητος εἰκόνα. καὶ γὰρ ἦν ἅγιος ὁ πρῶτος τῆς ἀνθρώπου ζωῆς χρόνος· παρεισβαλούσης δὲ τῆς ἁμαρτίας, οἱ τῆς πρὸς Θεὸν ὁμοιώσεως χαρακτῆρες οὐκ ἔτι λαμπροὶ μεμενήκασιν ἐν ἡμῖν. ἐπειδὴ δὲ γέγονεν ἄνθρωπος ὁ Μονογενὴς τοῦ Θεοῦ Λόγος, ἁγία πάλιν ἡ ἀνθρώπου γέγονεν φύσις, ἀναμορφουμένη πρὸς αὐτὸν δι' ἁγιασμοῦ καὶ δικαιοσύνης. οὕτω που φησὶν ὁ πάνσοφος Παῦλος ὅτι " ̔Ημεῖς δὲ πάντες ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν "Κυρίου κατοπτριζόμενοι, τὴν αὐτὴν εἰκόνα μεταμορφού"μεθα ἀπὸ δόξης εἰς δόξαν, καθάπερ ἀπὸ κυρίου πνεύματος. "ὁ δὲ κύριος τὸ πνεῦμά ἐστιν." οὐκοῦν ἀνανέωσις καὶ οἷον ἀναπλασμὸς τῇ ἀνθρώπου φύσει γέγονεν ἐν Χριστῷ, καταῤῥυθμιζομένης ἡμῶν τῆς σαρκὸς εἰς ἁγίαν ζωὴν ἐν Πνεύματι. εἰ δὲ ἔφη που τὸ ἱερὸν γράμμα, ὅτι πεποίηκεν ὁ Θεὸς τὸν ἄνθρωπον κατ' εἰκόνα ἑαυτοῦ, σεσίγηκε δὲ τό Καθ' ὁμοίωσιν, ἐννοῆσαι χρὴ ὅτι ἠρκέσθη τό Κατ' εἰκόνα εἰπεῖν, ὡς οὐδὲν ἕτερον δηλοῦντος τοῦ καθ' ὁμοίωσιν. περιττὸν γὰρ τὸ λέγειν ὅτι τοῦτο ἡμῖν τετήρηται εἰς αἰῶνα τὸν μέλλοντα. Θεοῦ γὰρ εἰπόντος ὅτι Ποιήσωμεν ἄνθρωπον κατ' εἰκόνα ἡμετέραν καὶ καθ' ὁμοίωσιν, τίς ὁ φάναι τολμῶν ὅτι γέγονε μὲν κατ' εἰκόνα, οὐ μὴν ἔτι καθ' ὁμοίωσιν; ὅμοιοι δὲ ἐσόμεθα τῷ Χριστῷ κατά γε τὴν ἀφθαρσίαν, καὶ τὸ ἐπέκεινα γενέσθαι θανάτου, καὶ μὴν καὶ κατὰ τὴν δόξαν ἣν ἂν ἡμῖν αὐτὸς χαρίσαιτο. γράφει γὰρ πάλιν ὁ ἀπόστολος Παῦλος ποτὲ μὲν 557 ὅτι "Ἀπεθάνετε γὰρ, καὶ ἡ ζωὴ ὑμῶν κέκρυπται σὺν τῷ "Χριστῷ ἐν τῷ Θεῷ· ὅταν ὁ Χριστὸς φανερωθῇ ἡ ζωὴ "ὑμῶν, τότε καὶ ὑμεῖς σὺν αὐτῷ φανερωθήσεσθε ἐν