on what has been accomplished correctly, but conversely, they will not be punished for their faith, but they will be punished for their life, as having lived contrary to right reason. I think in the Proverbs of Solomon these two general points, -I mean that concerning how we believe and know and that concerning how we live, -are spoken of by Solomon in this manner: "Who will boast of having a pure heart? Or who will come forward saying he is clean from sins?" For we understand the difference between these thus: the heart concerns thought, but sins concern actions. "Who will boast of having a pure heart," not polluted by "knowledge falsely so-called," not polluted by falsehood? "Or who will come forward saying he is clean from sins," having committed no sin in practice? If then we wish to be saved, let us not, while being concerned with faith, neglect the practice of life, nor again let us be confident in our life; from both let us know, let us comprehend, let us believe that we will have either blamelessness or blessedness, or the opposite of these. Therefore, among the things for which people are punished are not only the dreadful and fearful things, which ought not even to be named in either case, but also those things considered to be lesser. For this reason the apostle seems to have enumerated to the (if I must so name them) the lawless 10 and abominable and defiled, the things that are despised by the many. For what does he say? "Do not be deceived; neither fornicators, nor adulterers, nor the effeminate, nor sodomites, nor thieves, nor drunkards, nor revilers will inherit the kingdom of God." Do you see how with such great evils, with the sodomite, with the effeminate, with the adulterer, with the fornicator, he has enumerated the drunkard, the reviler, sins despised by all of us, so that we may be taught that not for those alone are we cast out from the kingdom of God, but also for these which are considered to be lesser. Therefore let us neither revile, nor get drunk, nor rob, nor steal, nor do the things that are not lawful, even if we are led astray. If anything is lacking concerning the rule, remind me; for the rest we will speak to the scripture." Dionysius said: "Is the soul the blood?" Origen said: "It has come to my ears, and I speak being fully informed, that some of those here and of our neighbors think that after the departure from here the soul perceives nothing, but is in the tomb, in the body. And I know that I behaved more harshly about this toward the other Heraclides and Celer before him, and so much more harshly as to leave and wish to depart; although it was for the sake of honor and the discussion that he sent for us; we came down to 11 the discussion, he gave voice as if he cleared himself toward us with words of faith † that as toward God. Necessarily, therefore, the beloved Dionysius also seeks this. The sayings by which they are distracted, lest any of them escape my notice, I will first set forth, and to each, God granting, according to your prayer we will answer. -The thing that has distracted them is that "The soul of all flesh is blood"; and this saying has terribly moved those who have not understood it; and "You shall not eat the soul with the flesh; take strong heed not to eat blood; you shall not eat the soul with the flesh." This is the distracting thing; for the other distracting things are much less emphatic than the meaning according to these. And I for my part, praying to be helped in reading the divine things (for we need help so that we may not think anything other than the truth) ... I found things not corporeal named homonymously with all corporeal things, so that the corporeal things might be according to the outer man, but the things homonymous with the corporeal according to the inner. Scripture says that man is two men: "For though our outward man is decaying, yet our inward man is being renewed day by day"; and "I delight in the law of God, in my inner man." These two men the apostle everywhere 12 presents in each one. And it seems to me that he did not himself dare to innovate this doctrine, but having understood it more clearly from the scriptures which spoke it more obscurely, he stated it. Some think in the

κατωρθωμένῳ, οἱ δὲ ἀνάπαλιν ἐπὶ τῇ πίστει οὐ κολα σθήσονται, ἐπὶ δὲ τῷ βίῳ ὡς παρὰ τὸν ὀρθὸν λόγον βιώσαντες κολασθήσονται. Ἐγὼ νομίζω ἐν ταῖς Σολο μῶντος Παροιμίαις τὰ γενικὰ ταῦτα δύο, -λέγω δὲ τὸ περὶ τοῦ πῶς πιστεύομεν καὶ γινώσκομεν καὶ τὸ περὶ τοῦ πῶς βιοῦμεν, -λέγεσθαι ὑπὸ τοῦ Σολο μῶντος τοῦτον τὸν τρόπον· «Τίς καυχήσεται ἁγνὴν ἔχων τὴν καρδίαν; Ἢ τίς παραστήσεται λέγων καθαρὸς εἶναι ἀπὸ ἁμαρτιῶν;» Τὴν γὰρ διαφορὰν τούτων οὕτω λαμβάνομεν, περὶ μὲν φρόνημα τὴν καρδίαν, περὶ δὲ τὰς πράξεις τὰς ἁμαρτίας. «Τίς καυχήσεται ἁγνὴν ἔχων τὴν καρδίαν» μὴ μεμολυμμένην «ψευδωνύμῳ γνώσει», μὴ μεμολυμμένην ψεύδει; «Ἢ τίς παραστή σεται λέγων καθαρὸς εἶναι ἀπὸ ἁμαρτιῶν» ἐν τῷ πρακτικῷ μηδὲν ἁμαρτήσας; Εἴπερ οὖν βουλόμεθα σώζεσθαι, μὴ περὶ τὴν πίστιν μὲν γινόμενοι περὶ τὴν πρᾶξιν ἀμελῶμεν τοῦ βίου, μὴ οὐδὲ πάλιν τῷ βίῳ θαρρῶμεν· ἐξ ἀμφοτέρων γινώσκωμεν, καταλαμβά νωμεν, πιστεύωμεν ἢ τὸ ἀνέγκλητον ἕξειν ἢ καὶ τὸ μακάριον, ἢ τὸ ἐναντίον τούτοις. Τῶν οὖν κολαζομένων ἐστὶν οὐ μόνον τὰ φρικτὰ καὶ φοβερά, ἃ οὐδὲ ὀνομά ζεσθαι ὀφείλει ἐν ἀμφοτέροις, ἀλλὰ καὶ τὰ νομιζόμενα εἶναι ὑποδεέστερα. ∆ιὰ τοῦτο δοκεῖ ὁ ἀπόστολος κατειλεχέναι τοῖς (εἰ δεῖ οὕτως ὀνομάσαι) τοῖς ἀθεμίτοις 10 καὶ μυσαροῖς καὶ μιαροῖς τὰ ὑπὸ τῶν πολλῶν κατα φρονούμενα. Τί γὰρ λέγει; «Μὴ πλανᾶσθε· οὔτε πόρνοι, οὔτε μοιχοί, οὔτε μαλακοί, οὔτε ἀρσενοκοῖται, οὔτε κλέπται, οὐ μέθυσοι, οὐ λοίδοροι βασιλείαν Θεοῦ κληρονομήσουσιν.» Ὁρᾷς τοῖς τηλικούτοις κακοῖς, τῷ ἀρσενοκοίτῃ, τῷ μαλακῷ, τῷ μοιχῷ, τῷ πόρνῳ συνη ρίθμησεν τὸν μέθυσον, τὸν λοίδορον, ἁμαρτήματα καταφρονούμενα ὑπὸ πάντων ἡμῶν, ἵνα διδαχθῶμεν ὅτι οὐκ ἐπ' ἐκείνοις μόνοις ἐκβαλλόμεθα ἐκ τῆς βασι λείας τοῦ Θεοῦ, ἀλλὰ καὶ ἐπὶ τούτοις ἃ νομίζεται εἶναι ἐλάττονα. ∆ιόπερ μήτε λοιδορῶμεν, μήτε μεθύω μεν, μήτε ἁρπάζωμεν, μήτε κλέπτωμεν, μηδὲ τὰ οὐ θεμιτὰ πράττωμεν, κἂν πλανώμεθα. Εἴ τι περὶ κανόνος λείπει, ὑπομνήσατε· ἔτι λοιπὸν εἰς τὴν γραφὴν ἐροῦμεν.» ∆ιονύσιος εἶπεν· «Εἰ ἡ ψυχὴ τὸ αἷμα;» Ὠριγένης εἶπεν· «Ἦλθέν μου εἰς τὰς ἀκοάς, καὶ πεπληροφορημένος λέγω, ὅτι τινὲς τῶν ἐνταῦθα καὶ τῶν ἐν τοῖς ἀστυγείτοσιν οἴονται μετὰ τὴν ἐντεῦθεν ἀπαλλαγὴν τὴν ψυχὴν μηδὲν αἰσθάνεσθαι, ἀλλὰ εἶναι ἐν τῷ μνημείῳ, ἐν τῷ σώματι. Καὶ οἶδα περὶ τούτου τραχύτερον ἐνεχθεὶς πρὸς τὸν ἄλλον Ἡρακλείδαν καὶ Κέλερα τὸν πρὸ αὐτοῦ, καὶ τοσοῦτον τραχύτερον ὥστε καταλιπεῖν καὶ θελῆσαι ἀπελθεῖν· καίτοι τιμῆς ἕνεκεν καὶ τοῦ λόγου μετεπέμψατο ἡμᾶς· συγκατέβημεν εἰς 11 τὸν λόγον, ἔδωκεν φωνὴν ὡς ἐκεῖνος ἐκάθαρεν αὑτὸν ὡς πρὸς ἡμᾶς φωναῖς πίστεως † ὅτι ὡς πρὸς Θεόν. Ἀναγκαίως οὖν καὶ τοῦτο ζητεῖ ὁ ἀγαπητὸς ∆ιο νύσιος. Τὰ ῥητὰ ὑφ' ὧν περισπῶνται, μή τί με λάθῃ αὐτῶν, πρῶτον ἐκθήσομαι, καὶ πρὸς ἕκαστον, Θεοῦ διδόντος, κατὰ τὴν εὐχὴν ὑμῶν ἀποκρινούμεθα. -Τὸ μὲν περισπάσαν ἐστὶν ὅτι «Ἡ ψυχὴ πάσης σαρκὸς αἷμά ἐστιν»· καὶ τοῦτο τὸ ῥητὸν δεινῶς ἐκίνησεν τοὺς μὴ νοήσαντας αὐτό· καὶ «Οὐ φάγεσθε τὴν ψυχὴν μετὰ τῆς σαρκός· πρόσεχε ἰσχυρῶς τοῦ μὴ φαγεῖν αἷμα· οὐ φάγεσθε τὴν ψυχὴν μετὰ τῆς σαρκός». Τὸ περισπάσαν τοῦτό ἐστιν· τὰ γὰρ ἕτερα τὰ περισπάσαντα πολλῷ ἐλάττονά ἐστιν τῆς ἐμφάσεως τῆς κατὰ ταῦτα διανοίας. Ἐγὼ δὲ κατὰ τὰ ἐμὰ μέρη, εὐχόμενος βοηθεῖσθαι ἐν τῷ ἀναγινώσκειν τὰ θεῖα (βοηθείας γὰρ δεόμεθα ἵνα μὴ ἄλλο τι παρὰ τὴν ἀλήθειαν φρονήσωμεν) ... Εὗρον ὁμωνύμως πᾶσι τοῖς σωματικοῖς ὀνομαζόμενα οὐ σωμα τικά, ἵνα τὰ μὲν σωματικὰ ᾖ κατὰ τὸν ἔξω ἄνθρωπον, τὰ δὲ ὁμώνυμα τοῖς σωματικοῖς κατὰ τὸν ἔσω. ∆ύο ἀνθρώπους ἡ γραφὴ λέγει εἶναι τὸν ἄνθρωπον· «Εἰ γὰρ καὶ ὁ ἔξω ἡμῶν ἄνθρωπος διαφθείρεται, ἀλλ' ὁ ἔσω ἡμῶν ἀνακαινοῦται ἡμέρᾳ καὶ ἡμέρᾳ»· καὶ «Συνήδομαι τῷ νόμῳ τοῦ Θεοῦ κατὰ τὸν ἔσω ἄνθρωπον.» Τούτους τοὺς δύο ἀνθρώπους ὁ μὲν ἀπόστολος πανταχοῦ 12 παρίστησιν καθ' ἕκαστον. ∆οκεῖ δέ μοι οὐκ αὐτὸς τετολμηκέναι τοῦτον τὸν λόγον καινοτομεῖν, ἀλλ' ἀπὸ τῶν γραφῶν ἀσαφέστερον εἰρηκυιῶν γυμνότερον νε νοηκὼς εἰρηκέναι. Οἴονταί τινες ἐν τῇ