by the slaughter of a sheep, the type of the Lord in the death of the sheep. For this reason you did not strike Israel, but you made only Egypt childless.

What is this new mystery, that Egypt was struck for destruction, but Israel was protected for salvation? Hear the power of the mystery. Nothing that is said and done, beloved, is without a parable and a preliminary model. All things whatsoever that are done and said happen to be a parable: what is said is a parable, and what is done is a prefiguration, so that just as what is done is shown through the prefiguration, so also what is said may be illuminated through the parable. A work does not arise unless it is upon a preliminary construction. Or is not the future thing seen through the typical image? For this reason a preliminary model of the future thing is made either of wax or of clay or of wood, so that the future thing which is to arise, higher in magnitude and stronger in power and beautiful in form and rich in its construction, may be seen through a small and perishable model. But when that for which the type exists arises, then that which once bore the image of the future thing, becoming useless, is dissolved, having yielded the image concerning it to that which is by nature true. And what was once honorable becomes dishonorable, when that which is by nature honorable has been revealed. For to each its own time: for the type, its own time; for the material, its own time. You make the type of the truth. You desire this because you see in it the image of the future thing. You bring the material to the type. You desire this because of the future thing that is to arise in it. You complete the work; this alone you desire, this alone you love, seeing in it alone the type and the material and the truth. As it is, then, in perishable examples, so also is it in imperishable things; as in earthly things, so also in heavenly things. For the salvation and truth of the Lord was prefigured in the people, and the dogmas of the gospel were proclaimed beforehand by the law. Therefore the people became a type of a preliminary model and the law a writing of a parable, but the gospel is the explanation and fulfillment of the law, and the church is the receptacle of the truth. Therefore the type was honorable before the truth, and the parable was wonderful before the interpretation.

That is, the people were honorable before the church arose, and the law was wonderful before the gospel was illuminated. But when the church arose and the gospel took precedence, the type was made void, having handed over its power to the truth, and the law was fulfilled, having handed over its power to the gospel. In the manner that the type is made void by handing over the image to that which is by nature true, and the parable is made void when it is illuminated by the interpretation, so also the law was fulfilled when the gospel was illuminated, and the people were made void when the church arose, and the type was dissolved when the Lord was revealed, and today the things once honorable have become dishonorable, since the things by nature honorable have been revealed. For the slaughter of the sheep was once honorable, but now it is dishonorable because of the life of the Lord; the death of the sheep was honorable, but now it is dishonorable because of the salvation of the Lord; the blood of the sheep was honorable, but now it is dishonorable because of the spirit of the Lord; the voiceless lamb was honorable, but now it is dishonorable because of the blameless son; the temple below was honorable, but now it is dishonorable because of the Christ above; the Jerusalem below was honorable, but now it is dishonorable because of the Jerusalem above; the narrow inheritance was honorable, but now it is dishonorable because of the broad grace. For not in one place nor in a small measured portion has the glory of God been established, but his grace has been poured out upon all the ends of the inhabited world and there God the almighty ruler has tabernacled; through Jesus Christ, to whom be the glory for ever. Amen. So then, you have heard the narrative of the type and its correspondence; hear also the construction of the mystery. What is the Pascha? For from the event its name is called; from 'to suffer' comes 'Pascha'.

Learn, therefore, who is the one suffering and who is the one sympathizing with the one suffering, and why the Lord is present on the earth, in order that having clothed himself with the one suffering he might snatch him up to the

προβάτου σφαγῇ, τὸν τοῦ κυρίου τύπον ἐν τῷ τοῦ προβάτου θανάτῳ. ∆ιὰ τοῦτο οὐκ ἐπάταξας τὸν Ἰσραήλ, ἀλλὰ μόνην Αἴγυπτον ἠτέκνωσας.

Τί τοῦτο τὸ καινὸν μυστήριον, Αἴγυπτον μὲν παταχθῆναι εἰς ἀπώλειαν, τὸν δὲ Ἰσραὴλ φυλαχθῆναι εἰς σωτηρίαν; Ἀκούσατε τὴν δύναμιν τοῦ μυστηρίου. Οὐδέν ἐστιν, ἀγαπητοί, τὸ λεγόμενον καὶ γινόμενον δίχα παραβολῆς καὶ προκεντήματος. Πάντα ὅσα ἐὰν γίνεται καὶ λέγεται, παραβολῆς τυγχάνει τὸ μὲν λεγόμενον παραβολῆς, τὸ δὲ γινόμενον προτυπώσεως ἵνα ὡς ἂν τὸ γινόμενον διὰ τῆς προτυπώσεως δείκνυται, οὕτως καὶ τὸ λεγόμενον διὰ τῆς παραβολῆς φωτισθῇ. Εἰ μὴ ἐπὶ προκατασκευῆς ἔργον οὐκ ἀνίσταται. Ἢ οὐ τὸ μέλλον διὰ τῆς τυπικῆς εἰκόνος ὁρᾶται; ∆ιὰ τοῦτο δὴ τοῦ μέλλοντος γίνεται προκέντημα ἢ ἐκ κηροῦ ἢ ἐκ πηλοῦ ἢ ἐκ ξύλου, ἵνα τὸ μέλλον ἀνίστασθαι ὑψηλότερον ἐν μεγέθει καὶ ἰσχυρότερον ἐν δυνάμει καὶ καλὸν ἐν σχήματι καὶ πλούσιον ἐν τῇ κατασκευῇ διὰ μικροῦ καὶ φθαρτοῦ προκεντήματος ὁραθῇ. Ὁπόταν δὲ ἀναστῇ πρὸς ὃ ὁ τύπος, τό ποτε τοῦ μέλλοντος τὴν εἰκόνα φέρον, τοῦτ' ὡς ἄχρηστον γινόμενον λύεται, παραχωρῆσαν τῷ φύσει ἀληθεῖ τὴν περὶ αὐτοῦ εἰκόνα. Γίνεται δὲ τό ποτε τίμιον ἄτιμον, τοῦ φύσει τιμίου φανερωθέντος. Ἑκάστῳ γὰρ ἴδιος καιρός· τοῦ τύπου ἴδιος χρόνος, τῆς ὕλης ἴδιος χρόνος. Τῆς ἀληθείας ποιεῖς τὸν τύπον. Τοῦτον ποθεῖς ὅτι τοῦ μέλλοντος ἐν αὐτῷ τὴν εἰκόνα βλέπεις. Προσκομίζεις τὴν ὕλην τῷ τύπῳ. Τοῦτον ποθεῖς διὰ τὸ μέλλον ἐν αὐτῷ ἀνίστασθαι. Ἀπαρτίζεις τὸ ἔργον, τοῦτο μόνον ποθεῖς, τοῦτο μόνον φιλεῖς, ἐν αὐτῷ μόνῳ τὸν τύπον καὶ τὴν ὕλην καὶ τὴν ἀλήθειαν βλέπων. Ὡς γοῦν ἐν τοῖς φθαρτοῖς παραδείγμασιν, οὕτως δὴ καὶ ἐν τοῖς ἀφθάρτοις· ὡς ἐν τοῖς ἐπιγείοις, οὕτως δὴ καὶ ἐν τοῖς ἐπουρανίοις. Καὶ γὰρ ἡ τοῦ κυρίου σωτηρία καὶ ἀλήθεια ἐν τῷ λαῷ προετυπώθη, καὶ τὰ τοῦ εὐαγγελίου δόγματα ὑπὸ τοῦ νόμου προεκηρύχθη. Ἐγένετο οὖν ὁ λαὸς τύπος προκεντήματος καὶ ὁ νόμος γραφὴ παραβολῆς, τὸ δὲ εὐαγγέλιον διήγημα νόμου καὶ πλήρωμα, ἡ δὲ ἐκκλησία ἀποδοχεῖον τῆς ἀληθείας. Ἦν οὖν ὁ τύπος τίμιος πρὸ τῆς ἀληθείας καὶ ἡ παραβολὴ θαυμαστὴ πρὸ τῆς ἑρμενείας.

Τοῦτ' ἔστιν, ὁ λαὸς ἦν τίμιος πρὸ τοῦ τὴν ἐκκλησίαν ἀνασταθῆναι, καὶ ὁ νόμος θαυμαστὸς πρὸ τοῦ τὸ εὐαγγέλιον φωτισθῆναι. Ὁπότε δὲ ἡ ἐκκλησία ἀνέστη καὶ τὸ εὐαγγέλιον προέστη, ὁ τύπος ἐκενώθη παραδοὺς τῇ ἀληθείᾳ τὴν δύναμιν, καὶ ὁ νόμος ἐπληρώθη παραδοὺς τῷ εὐαγγελίῳ τὴν δύναμιν. Ὃν τρόπον κενοῦται ὁ τύπος τῷ φύσει ἀληθεῖ τὴν εἰκόνα παραδούς, καὶ ἡ παραβολὴ κενοῦται διὰ τῆς ἑρμηνείας φωτισθεῖσα, οὕτως δὴ καὶ ὁ νόμος ἐπληρώθη τοῦ εὐαγγελίου φωτισθέντος, καὶ ὁ λαὸς ἐκενώθη τῆς ἐκκλησίας ἀνασταθείσης, καὶ ὁ τύπος ἐλύθη τοῦ κυρίου φανερωθέντος, καὶ σήμερον γέγονεν τά ποτε τίμια ἄτιμα τῶν φύσει τιμίων φανερωθέντων. Ἦν γάρ ποτε τίμιος ἡ τοῦ προβάτου σφαγή, νῦν δὲ ἄτιμος διὰ τὴν τοῦ κυρίου ζωήν· τίμιος ὁ τοῦ προβάτου θάνατος, νῦν δὲ ἄτιμος διὰ τὴν τοῦ κυρίου σωτηρίαν· τίμιον τὸ τοῦ προβάτου αἷμα, νῦν δὲ ἄτιμον διὰ τὸ τοῦ κυρίου πνεῦμα· τίμιος ὁ ἄφωνος ἀμνός, νῦν δὲ ἄτιμος διὰ τὸν ἄμωμον υἱόν· τίμιος ὁ κάτω ναός, νῦν δὲ ἄτιμος διὰ τὸν ἄνω Χριστόν· τίμιος ἡ κάτω Ἰερουσαλήμ, νῦν δὲ ἄτιμος διὰ τὴν ἄνω Ἰερουσαλήμ· τίμιος ἡ στενὴ κληρονομία, νῦν δὲ ἄτιμος διὰ τὴν πλατεῖαν χάριν. Οὐ γὰρ ἐφ' ἑνὶ τόπῳ οὐδὲ ἐν βραχεῖ σχοινίσματι ἡ τοῦ θεοῦ δόξα καθίδρυται, ἀλλ' ἐπὶ πάντα τὰ πέρατα τῆς οἰκουμένης ἐκκέχυται ἡ χάρις αὐτοῦ καὶ ἐνταῦθα κατεσκήνωκεν ὁ παντοκράτωρ θεός· διὰ Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας. Ἀμήν. Τὸ μὲν οὖν διήγημα τοῦ τύπου καὶ τῆς ἀνταποδόσεως ἀκηκόατε· ἀκούσατε καὶ τὴν κατασκευὴν τοῦ μυστηρίου. Τί ἐστιν τὸ πάσχα; Ἀπὸ γὰρ τοῦ συμβεβηκότος τὸ ὄνομα κέκληται· ἀπὸ τοῦ παθεῖν τὸ πάσχειν.

Μάθετε οὖν τίς ὁ πάσχων καὶ τίς ὁ τῷ πάσχοντι συμπαθῶν, καὶ διά τι πάρεστιν ὁ κύριος ἐπὶ τὴν γῆν, ἵνα τὸν πάσχοντα ἀμφιασάμενος ἁρπάσῃ εἰς τὰ