heavenly," 1.13.5 a blessed assembly. Perhaps because the elect are of the same substance in respect to their substrate, and because they will attain the same end. 1.14.1 The demons are called "bodiless," not as not having a body (for they even have a form; for which reason they also have a perception of punishment), but they are called bodiless as being a shadow in comparison with the spiritual bodies of those who are saved. 1.14.2 And the Angels are bodies; at any rate, they are seen. But the soul is also a body. The Apostle, at any rate: "For it is sown a psychical 1.14.3 body, but it is raised a spiritual body." But how do punished souls have perception, not being bodies? "Fear," he says at any rate, "him who after death is able to cast both soul and body into 1.14.4 Gehenna"; for that which is seen is not purified by fire, but is dissolved into earth. But from Lazarus and the rich man it is clearly shown through the bodily members that the soul is a body.

1.15.1 "And as we have borne the image of the earthy, let us also bear the image of the heavenly," of the spiritual, being perfected through progress; but again he says "image," as there are spiritual bodies. 1.15.2 And again; "For now we see through a glass, darkly, but then face to face." For immediately we begin to know **. And where there is "face," there is also appearance and form and body. So form is perceived by form, and face by face, and the distinguishing features are recognized by their forms and substances. 1.16.1 And the dove was seen as a body, which some say is the Holy Spirit, but the followers of Basilides say it is the minister, and the followers of Valentinus say it is the Spirit of the Father's Intention, which made its descent upon the flesh of the Word. Jesus and the Church and Wisdom are a possible mixture of all bodies, according to the Valentinians. 1.17.2 At any rate, human intercourse in marriage from two mingled seeds accomplishes the generation of one child, and the body dissolved into earth is mingled with the earth and water with wine; but the better and more different bodies have an easy mixture; spirit, at any rate, mixes with spirit.

1.17.3 But to me it seems that this happened by juxtaposition, 1.17.3 but not by mixture. Does not then the divine power, pervading the soul, sanctify it in its final progress? "For God is spirit, 1.17.4 and where he wills, he breathes"; for the power does not pervade according to substance, but according to power and strength; and the Spirit is juxtaposed to the spirit, as the spirit is to the soul. 1.18.1 The Savior was seen descending "to the Angels"; for which reason they also "brought the good news" of him. But he was also seen by Abraham and the other Righteous ones, who are at rest in the right hand; "He rejoiced," it says, "that he might see my day," the presence in the flesh 1.18.2; Whence, having risen, the Lord preached the good news to the Righteous who were at rest, and he moved them and transferred them, and all "will live in his shadow." For the presence here is a shadow of the glory of the Savior which is with the Father; and the shadow of light is not darkness, but illumination. 1.19.1 "And the Word became flesh," not only becoming man in the presence, but also "in the Beginning" the Word in identity, the Son coming into being by "circumscription" and not by substance. 1.19.2 And again "he became flesh" by working through the prophets. And the Savior is said to be the child of the Word in identity. For this reason "in the Beginning was the Word, and the Word was with God; that which has come to be in him is Life"; and the Lord is Life. 1.19.3 And Paul: "Put on the new Man, who was created according to God," as in: believe in him who was "created" by God "according to God"—the Word in God. And the phrase "created according to God" can equally signify the end of progress which man is destined to reach, as in "receive the end for which you were created."

1.19.4 And still more clearly and expressly he says in other places: "Who is the image of the invisible God." Then he adds: "the firstborn of all creation." -"image of the invisible God" for he calls the son of the Word in identity; "But firstborn

οὐράνιος", 1.13.5 συναγωγὴ εὐλογημένη. τάχα δὲ ὡς ἐκ τῆς αὐτῆς οὐσίας τῶν ἐκλεκτῶν κατὰ τὸ ὑποκείμενον γενομένων, καὶ ὡς τοῦ αὐτοῦ τέλους τευξομένων. 1.14.1 Τὰ δαιμόνια "ἀσώματα" εἴρηται, οὐχ ὡς σῶμα μὴ ἔχοντα (ἔχει γὰρ καὶ σχῆμα· διὸ καὶ συναίσθησιν κολάσεως ἔχει), ἀλλ' ὡς πρὸς σύγκρισιν τῶν σῳζομένων σωμάτων πνευμα τικῶν σκιὰ ὄντα ἀσώματα εἴρηται. 1.14.2 Καὶ οἱ Ἄγγελοι σώματά εἰσιν· ὁρῶνται γοῦν. Ἀλλὰ καὶ ἡ ψυχὴ σῶμα. Ὁ γοῦν Ἀπόστολος· "Σπείρεται μὲν γὰρ σῶμα ψυχι 1.14.3 κόν, ἐγείρεται δὲ σῶμα πνευματικόν". Πῶς δὲ καὶ αἱ κολαζόμεναι ψυχαὶ συναισθάνονται μὴ σώματα οὖσαι; "Φοβήθητε" γοῦν λέγει "τὸν μετὰ θάνατον δυνάμενον καὶ ψυχὴν καὶ σῶμα εἰς 1.14.4 γέενναν βαλεῖν"· τὸ γὰρ φαινόμενον οὐ πυρὶ καθαίρεται, ἀλλ' εἰς γῆν ἀναλύεται. Ἄντικρυς δὲ ἀπὸ τοῦ Λαζάρου καὶ τοῦ πλουσίου διὰ τῶν σωματικῶν μελῶν σῶμα εἶναι δείκνυται ἡ ψυχή.

1.15.1 "Ὡς δὲ ἐφορέσαμεν τὴν εἰκόνα τοῦ χοϊκοῦ, φορέσωμεν καὶ τὴν εἰκόνα τοῦ ἐπουρανίου", τοῦ πνευματικοῦ, κατὰ προκοπὴν τελειού μενοι· πλὴν πάλιν εἰκόνα λέγει, ὡς εἶναι σώματα πνευματικά. 1.15.2 Καὶ πάλιν· "Ἄρτι βλέπομεν δι' ἐσόπτρου ἐν αἰνίγματι, τότε δὲ πρόσωπον πρὸς πρόσωπον." Αὐτίκα γὰρ ἀρχόμεθα γινώσκειν **. Οὗ δὲ "πρόσωπον" καὶ ἰδέα καὶ σχῆμα καὶ σῶμα. Σχῆμα μὲν οὖν σχήματι θεωρεῖται, καὶ πρόσωπον προσώπῳ, καὶ ἐπιγινώσκεται τὰ γνωρίσματα τοῖς σχήμασι καὶ ταῖς οὐσίαις. 1.16.1 Καὶ ἡ περιστερὰ δὲ σῶμα ὤφθη, ἣν οἳ μὲν τὸ ἅγιον Πνεῦμά φασιν, οἱ δὲ ἀπὸ Βασιλείδου τὸν διάκονον, οἱ δὲ ἀπὸ Οὐαλεντίνου τὸ Πνεῦμα τῆς Ἐνθυμήσεως τοῦ Πατρός, τὸ τὴν κατέλευσιν πε ποιημένον ἐπὶ τὴν τοῦ Λόγου σάρκα. Ἔστιν Ἰησοῦς καὶ ἡ Ἐκκλησία καὶ ἡ Σοφία δι' ὅλων κρᾶσις τῶν σωμάτων δυνατὴ κατὰ τοὺς Οὐαλεντινιανούς. 1.17.2 Ἡ γοῦν ἀνθρωπίνη μίξις ἡ κατὰ γάμον ἐκ δυεῖν μεμιγμένων σπερμάτων ἑνὸς γένεσιν παιδίου ἀποτελεῖ, καὶ τὸ σῶμα εἰς γῆν ἀναλυθὲν κέκραται τῇ γῇ καὶ τὸ ὕδωρ τῷ οἴνῳ· τὰ δὲ κρείττω καὶ διαφορώτερα σώματα ῥᾳδίαν ἴσχει τὴν κρᾶσιν· πνεῦμα γοῦν πνεύματι μίγνυται.

1.17.3 Ἐμοὶ δὲ δοκεῖ κατὰ παράθεσιν τοῦτο γενέσθαι, 1.17.3 ἀλλ' οὐ κατὰ κρᾶσιν. Μή τι οὖν ἡ θεία δύναμις διήκουσα τὴν ψυχὴν ἁγιάζει αὐτὴν κατὰ τὴν τελευταίαν προκοπήν; "Ὁ γὰρ Θεὸς πνεῦμα, 1.17.4 ὅπου θέλει πνεῖ"· ἡ γὰρ δύναμις οὐ κατ' οὐσίαν διήκει, ἀλλὰ κατὰ δύναμιν καὶ ἰσχύν· παράκειται δὲ τὸ Πνεῦμα τῷ πνεύματι, ὡς τὸ πνεῦμα τῇ ψυχῇ. 1.18.1 Ὁ Σωτὴρ ὤφθη κατιὼν "τοῖς Ἀγγέλοις"· διὸ καὶ "εὐηγγελίσαντο" αὐτόν. Ἀλλὰ καὶ τῷ Ἀβραὰμ καὶ τοῖς λοιποῖς ∆ικαίοις, τοῖς ἐν τῇ ἀναπαύσει οὖσιν ἐν τοῖς δεξιοῖς, ὤφθη· "Ἠγαλλιάσατο" γάρ, φησίν, "ἵνα ἴδῃ τὴν ἡμέραν τὴν ἐμήν", τὴν ἐν σαρκὶ 1.18.2 παρουσίαν· Ὅθεν, ἀναστὰς ὁ Κύριος, εὐηγ γελίσατο τοὺς ∆ικαίους τοὺς ἐν τῇ ἀναπαύσει, καὶ μετέστησεν αὐτοὺς καὶ μετέθηκεν, καὶ πάντες "ἐν τῇ σκιᾷ αὐτοῦ ζήσονται." Σκιὰ γὰρ τῆς δόξης τοῦ Σωτῆρος τῆς παρὰ τῷ Πατρὶ ἡ παρουσία ἡ ἐνταῦθα· φωτὸς δὲ σκιὰ οὐ σκότος, ἀλλὰ φωτισμός ἐστιν. 1.19.1 "Καὶ ὁ Λόγος σὰρξ ἐγένετο", οὐ κατὰ τὴν παρουσίαν μόνον ἄνθρωπος γενόμενος, ἀλλὰ καὶ "ἐν Ἀρχῇ" ὁ ἐν ταὐτότητι Λόγος, κατὰ "περιγραφὴν" καὶ οὐ κατ' οὐσίαν γενόμενος ὁ Υἱός. 1.19.2 Καὶ πάλιν "σὰρξ ἐγένετο" διὰ προφητῶν ἐνεργήσας. Τέκνον δὲ τοῦ ἐν ταὐτότητι Λόγου ὁ Σωτὴρ εἴρηται. ∆ιὰ τοῦτο "ἐν Ἀρχῇ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν Θεόν· ὃ γέγονεν ἐν αὐτῷ, Ζωή ἐστιν"· Ζωὴ δὲ ὁ Κύριος. 1.19.3 Καὶ ὁ Παῦλος· "Ἔνδυσαι τὸν καινὸν Ἄνθρωπον τὸν κατὰ Θεὸν κτισθέντα", οἷον· εἰς αὐτὸν πίστευσον τὸν ὑπὸ τοῦ Θεοῦ "κατὰ Θεόν"τὸν ἐν Θεῷ Λόγον"κτισθέντα". ∆ύναται δὲ τὸ "κατὰ Θεὸν κτισθέντα" τὸ εἰς ὃ μέλλει τέλος προκοπῆς φθάνειν ὁ ἄνθρωπος μηνύειν ἐπ' ἴσης τῷ "ἀπόλαβε τὸ εἰς ὃ ἐκτίσθης τέλος.".

1.19.4 Καὶ ἔτι σαφέστερον καὶ διαρρήδην ἐν ἄλλοις λέγει· "Ὅς ἐστιν εἰκὼν τοῦ Θεοῦ τοῦ ἀοράτου". Εἶτα ἐπιφέρει· "Πρωτότοκος πάσης κτίσεως". -"Ἀοράτου" μὲν γὰρ "Θεοῦ εἰκόνα" τὸν υἱὸν λέγει τοῦ Λόγου τοῦ ἐν ταὐτότητι· "Πρωτότοκον δὲ