glory," and then again, "Who will transform the body of our humiliation, so that it may be conformed to the body of his glory." For even now we are not outside of being according to His likeness, if it is true that he is formed in us through the Holy Spirit. For Paul writes again to the Galatians, "My little children, for whom I am again in labor until Christ be formed in you." For when we keep ourselves faithful and holy, then he is seen being formed in us, and flashing his own characteristics intelligibly upon our minds.

That we are not, he says, an image of God, but an image of an image. For the Son and

Word of God the Father is His image; but man is not an image of the archetype, but of the image, that is, of the Son, so that we are an image of an image. For it is not said, he says, that God made man His own image, but according to an image, so that man might be according to the image of God the Father, that is, an image of the Son, which is an image of an image.

SOLUTION. The divine and

consubstantial Trinity is in form beyond all bodily imagination. But it is necessary to believe that the Father is in the Son and the Son is in the Father, and he who has seen the Son has seen the Father; and the Son is also seen 558 in the consubstantial Spirit. For it is written that "The Lord is the Spirit." Where there is complete identity of substance, there would surely be no difference at all. But whatever you conceive the Father to be, this the Son also is, apart only from being Father; and whatever you suppose the Son to be, this the Spirit also is, apart only from being Son. For each of the named has its own distinct subsistence, and is truly what it is said to be; but the likeness of the Holy Trinity in every single thing is unchangeable. Therefore, even if man was made according to the image of the Son, he is thus according to the image of God. For the characteristics of the whole consubstantial Trinity shine upon him, since the divinity by nature in the Father and Son and Holy Spirit is indeed one. For indeed the divine Moses writes, "And God said, 'Let us make man according to our image and likeness.'" But "Our" does not signify one person, because the fullness of the divine and ineffable nature is in three hypostases. It is therefore superfluous to be overly curious and to argue subtly and say that we are not images of God, nor of the archetype, but of the image of God; but it is sufficient to believe with simplicity that we have been made according to a divine image, having received our formation towards God by nature. But if something must be said that is not implausible, it was necessary for us who were to be called sons of God to be made rather according to the image of the Son, so that the character of sonship might also befit us.

559 That in the future state the soul, having the rational faculty, and for

this reason not lacking knowledge, progresses; but others say that if the soul will have progress, it will surely also have diminution and passion and corruption; from this also death, and revival again.

SOLUTION. Those who consider these things seem to be ignorant of the grace that will be given

to human nature after the resurrection from the dead. For if "this corruptible must put on incorruption," and put off corruption, we will evidently cast off along with corruption also the passions that come from it; and these are every carnal desire; and we will then be translated into a holy and spiritual life, with Christ the Savior of us all bestowing on us stability in these things. For if now, having the pledge of the Spirit, we live holy lives, what will we be when we have received the fullness? But where

δόξῃ," ποτὲ δὲ πάλιν "Ὃς μετασχηματίσει τὸ σῶμα τῆς ταπεινώ"σεως ἡμῶν, ὥστε γενέσθαι σύμμορφον τῷ σώματι τῆς "δόξης αὐτοῦ." ἐπεὶ καὶ νῦν οὐκ ἐσμὲν ἔξω τοῦ εἶναι καθ' ὁμοίωσιν αὐτοῦ, εἴπερ ἐστὶν ἀληθὲς, ὡς ἐν ἡμῖν μορφοῦται διὰ τοῦ Ἁγίου Πνεύματος. γράφει γὰρ πάλιν Γαλάταις ὁ Παῦλος "Τεκνία οὓς πάλιν ὠδίνω, ἄχρις οὗ μορφωθῇ "Χριστὸς ἐν ὑμῖν." ὅταν γὰρ ἑαυτοὺς πιστοὺς καὶ ἁγίους τηρήσωμεν, τότε ἐν ἡμῖν ὁρᾶται μορφούμενος, καὶ ταῖς ἡμετέραις διανοίαις τοὺς ἑαυτοῦ χαρακτῆρας νοητῶς ἐναστράπτων.

Ὅτι οὐκ ἐσμὲν, φησὶν, εἰκὼν Θεοῦ, ἀλλ' εἰκὼν εἰκόνος. ὁ μὲν γὰρ Υἱὸς καὶ

Λόγος τοῦ Θεοῦ καὶ Πατρὸς, εἰκὼν αὐτοῦ ἐστιν· ὁ δὲ ἄνθρωπος οὐ τοῦ ἀρχετύπου εἰκὼν, ἀλλὰ τῆς εἰκόνος, τουτέστι τοῦ Υἱοῦ, ὡς εἶναι ἡμᾶς εἰκόνα εἰκόνος. οὐ γὰρ εἴρηται, φησὶν, ὅτι εἰκόνα ἑαυτοῦ ἐποίησεν ὁ Θεὸς τὸν ἄνθρωπον, ἀλλὰ κατ' εἰκόνα, ἵνα ᾖ ὁ ἄνθρωπος κατ' εἰκόνα τοῦ Θεοῦ καὶ Πατρὸς, τουτέστι, εἰκὼν τοῦ Υἱοῦ, ὅπερ ἐστὶν εἰκὼν εἰκόνος.

ΕΠΙΛΥΣΙΣ. Εἰδοὺς μὲν ἐπέκεινα παντὸς καὶ φαντασίας σωματικῆς ἡ θεία τε

ἐστὶ καὶ ὁμοούσιος Τριάς. πιστεύειν δὲ χρὴ, ὅτι ὁ Πατὴρ ἐν τῷ Υἱῷ ἐστὶ καὶ ὁ Υἱὸς ἐν τῷ Πατρὶ, καὶ ὁ τὸν Υἱὸν ἑωρακὼς ἑώρακε τὸν Πατέρα· ὁρᾶται δὲ καὶ ὁ Υἱὸς 558 ἐν τῷ ὁμοουσίῳ Πνεύματι. γέγραπται γὰρ ὅτι "Ὁ δὲ "κύριος τὸ πνεῦμά ἐστιν." ἔνθα δὲ ὅλως οὐσίας ταυτότης, ἐκεῖ που πάντως εἴη ἂν τὸ παραλλάττον οὐδέν. ἀλλ' ὅπερ ἂν εἶναι νοῇς τὸν Πατέρα, τοῦτό ἐστι καὶ ὁ Υἱὸς, δίχα μόνου τοῦ εἶναι πατήρ· καὶ ὅπερ ἂν ὑπολάβῃς εἶναι τὸν Υἱὸν, τοῦτό ἐστι καὶ τὸ Πνεῦμα, δίχα μόνου τοῦ εἶναι υἱός. ὑφέστηκε μὲν γὰρ τῶν ὠνομασμένων ἕκαστον ἰδιοσυστάτως, καὶ ἔστιν ἀληθῶς ὅπερ εἶναι λέγεται· ἡ δὲ εἰς πᾶν ὁτιοῦν ὁμοιότης τῆς ἁγίας Τριάδος ἀπαραλλάκτως ἔχει. οὐκοῦν κἂν εἰ γέγονε κατ' εἰκόνα τοῦ Υἱοῦ ὁ ἄνθρωπος, καὶ οὕτως ἐστὶ κατ' εἰκόνα Θεοῦ. ὅλης γὰρ αὐτῷ τῆς ὁμοουσίου Τριάδος οἱ χαρακτῆρες ἐλλάμπουσιν, ἅτε δὴ καὶ μιᾶς οὔσης τῆς κατὰ φύσιν θεότητος τῆς ἐν Πατρὶ καὶ Υἱῷ καὶ Ἁγίῳ Πνεύματι. γράφει γοῦν ὁ θεσπέσιος Μωυσῆς "Καὶ εἶπεν ὁ Θεός Ποιήσωμεν "ἄνθρωπον κατ' εἰκόνα ἡμετέραν καὶ καθ' ὁμοίωσιν." τὸ δέ Ἡμετέραν, οὐχ ἑνὸς δήλωσιν ἔχει προσώπου, διά τοι τὸ ἐν τρισὶν ὑποστάσεσιν εἶναι τὸ τῆς θείας καὶ ἀῤῥήτου φύσεως πλήρωμα. περιττὸν οὖν ἄρα τὸ περιεργάζεσθαι καὶ ἰσχνοεπεῖν καὶ λέγειν, ὅτι οὐ τοῦ Θεοῦ μᾶλλόν ἐσμεν εἰκόνες, οὐδὲ τοῦ ἀρχετύπου, ἀλλὰ τῆς τοῦ Θεοῦ εἰκόνος· ἀρκεῖ δὲ τὸ πιστεύειν μετὰ ἁπλότητος, ὅτι κατὰ θείαν εἰκόνα γεγόναμεν, τὴν πρὸς Θεὸν λαβόντες μόρφωσιν φυσικῶς. εἰ δὲ χρή τι καὶ οὐκ ἀπιθάνως εἰπεῖν, ἀναγκαῖον ἦν ἡμᾶς μέλλοντας υἱοὺς ὀνομάζεσθαι Θεοῦ, κατ' εἰκόνα τοῦ Υἱοῦ γενέσθαι μᾶλλον, ἵν' ἡμῖν ἐμπρέπῃ καὶ ὁ τῆς υἱότητος χαρακτήρ.

559 Ὅτι ἐν τῇ μελλούσῃ καταστάσει τὸ λογιστικὸν ἔχουσα ψυχὴ, καὶ διὰ

τοῦτο γνώσεως οὐκ ἀμοιροῦσα, προκόπτει· οἱ δ' ἕτεροι εἰ προκοπὴν ἕξει φασὶν ἡ ψυχὴ, πάντως ὅτι καὶ μείωσιν καὶ πάθος καὶ φθοράν· ἐκ τούτου καὶ θάνατον, καὶ ἀναβίωσιν αὖθις.

ΕΠΙΛΥΣΙΣ. Οἱ ταῦτα διενθυμούμενοι, ἀγνοεῖν ἐοίκασι τὴν δοθησομένην χάριν

τῇ τοῦ ἀνθρώπου φύσει μετὰ τὴν ἐκ νεκρῶν ἀναβίωσιν. εἰ γὰρ δεῖ "τὸ φθαρτὸν τοῦτο ἐνδύσασθαι τὴν "ἀφθαρσίαν," καὶ ἀποδύσασθαι τὴν φθορὰν, συναποβαλοῦμεν δηλονότι τῇ φθορᾷ καὶ τὰ ἐξ αὐτῆς πάθη· ταῦτα δέ ἐστιν ἐπιθυμία πᾶσα σαρκική· καὶ μεταστησόμεθα λοιπὸν εἰς ἁγίαν καὶ πνευματικὴν ζωὴν, νέμοντος ἡμῖν τὸ ἀραρὸς ἐν τούτοις τοῦ πάντων ἡμῶν Σωτῆρος Χριστοῦ. εἰ γὰρ νῦν τὸν ἀῤῥαβῶνα τοῦ Πνεύματος ἔχοντες ἁγίως πολιτευόμεθα, τίνες ἐσόμεθα λαβόντες τὸ πλῆρες; ὅπου δὲ