a fullness of the Spirit, there somewhere is surely also security of mind and steadfastness of heart, of one looking to the good and to a pure vision of God. Therefore we shall be better than ourselves, having put off corruption, and having a spiritual body, that is, looking only to the things of the Spirit; and there will be no agitation at that time to bring us down to wickedness, the Creator holding us to His will through the Holy Spirit, just as indeed He holds the holy angels. Christ declared something of this sort when he said, "In the resurrection they neither 560 "marry nor are given in marriage, but are as angels of God in "heaven."

Why, when we die in Adam, do we pay a paternal penalty, and the

transgression of that one each one owes; but when my father was made alive in Christ and cleansed through the Holy Spirit from both the ancestral debt and his own trespass, did he not impart to me, his child, this purity, nor did the grace of his righteousness benefit me, even though it prevails over sin?

SOLUTION. One must examine how our forefather Adam transmitted to us the

penalty brought upon him for his transgression. He heard, "For you are earth and to earth you shall return," and he became corruptible from incorruptible, and was brought under the bonds of death. And since, having fallen into this state, he begot children, those born of him have become corruptible as from a corruptible one. In this way, we too are heirs of the curse in Adam. For we are not punished as though we disobeyed the divine command with him which he received, but because, as I said, having become mortal, he transmitted the curse to his seed; for we have become mortal from a mortal. But our Lord Jesus Christ, having been named the second Adam, and the second beginning of our race after the first, has refashioned us to incorruptibility, having 561 assailed death, destroying it in His own flesh, and the power of the ancient curse is undone in Him. For this reason the all-wise Paul says that just as "by man came "death, so also by man came the resurrection of the dead," and again, "As in Adam all die, so "also in Christ shall all be made alive." Therefore the universal and most general penalty for the transgression in Adam is corruption and death; likewise the universal and most general redemption for all has been accomplished in Christ. For in Him human nature has put off the death cast upon it, through the first man having become corruptible. But the father of each of us, even if he is sanctified through the Holy Spirit, and receives the forgiveness of his trespasses, will not also transmit the gift to us. For there is one who sanctifies and justifies and restores all to incorruptibility, our Lord Jesus Christ, and to all equally through Him and from Him the gift comes. But forgiveness of sins is one thing, and the undoing of death is another. And each one indeed gains the forgiveness of his own trespasses in Christ through the Holy Spirit; but in common we all are set free from the penalty brought upon us in the beginning, I mean that of death which runs to all, in the likeness of the first one who fell into death. For this reason indeed the all-wise Paul says that "death reigned from Adam until "Moses, even over those who had not sinned in the likeness "of the transgression of Adam"; for until the law the penalty of death 562 held sway. But when Christ finally shone forth, righteousness entered, justifying by grace, and warding off corruption from our bodies.

If the resurrection which the prophet Ezekiel saw has already happened; when came

bone to bone, and joint to joint, and flesh and skin and hair and

πλήρωσις Πνεύματος, ἐκεῖ που πάντως καὶ ἀσφάλεια νοῦ καὶ καρδίας ἑδραιότης, τῆς ὁρώσης εἰς τὸ ἀγαθὸν καὶ εἰς ἀκραιφνῆ θεοπτίαν. οὐκοῦν ἐσόμεθα μὲν ἑαυτῶν ἀμείνους, ἀποδυσάμενοι τὴν φθορὰν, καὶ πνευματικὸν ἔχοντες τὸ σῶμα, τουτέστιν εἰς μόνα βλέπον τὰ τοῦ Πνεύματος· κλόνος δὲ ὁ καταβιβάζων ἡμᾶς εἰς φαυλότητα οὐδεὶς ἔσται τὸ τηνικάδε, συνέχοντος ἡμᾶς εἰς τὸ ἑαυτοῦ θέλημα τοῦ ∆ημιουργοῦ διὰ τοῦ Ἁγίου Πνεύματος, καθάπερ ἀμέλει καὶ τοὺς ἁγίους ἀγγέλους. τοιοῦτόν τι Χριστὸς ἀπεφήνατο εἰπών "Ἐν τῇ ἀναστάσει οὔτε 560 "γαμοῦσιν οὔτε γαμίζονται, ἀλλ' ὡς ἄγγελοι Θεοῦ εἰσιν ἐν "τῷ οὐρανῷ."

∆ιὰ τί ἐν τῷ Ἀδὰμ ἀποθνήσκοντες, πατρικὴν εὐθύνομεν δίκην, καὶ τὴν

ἐκείνου παράβασιν ἕκαστος χρεωστεῖ· ἐν δὲ τῷ Χριστῷ ζωοποιηθεὶς ὁ ἐμὸς πατὴρ καὶ διὰ τοῦ Ἁγίου Πνεύματος καθαρθεὶς τῆς τε προπατορικῆς ὀφλήσεως καὶ τῆς ἰδίας πλημμελείας, οὐ μετέδωκέ μοι τῆς καθαρότητος τῷ γεννηθέντι, οὔτε ὤνησέ με τῆς εἰς αὐτὸν δικαιοσύνης ἡ χάρις, καίτοι ὑπερισχύουσα κατὰ τῆς ἁμαρτίας;

ΕΠΙΛΥΣΙΣ. Ἐξετάσαι χρὴ πῶς εἰς ἡμᾶς ὁ προπάτωρ Ἀδὰμ παρέπεμψε τὴν

ἐπενεχθεῖσαν αὐτῷ διὰ τὴν παράβασιν δίκην. ἤκουσεν "Ὅτι γῆ εἶ καὶ εἰς γῆν ἀπελεύσῃ," καὶ φθαρτὸς ἐξ ἀφθάρτου γέγονε, καὶ ὑπηνέχθη τοῖς τοῦ θανάτου δεσμοῖς. ἐπειδὴ δὲ εἰς τοῦτο πεσὼν ἐπαιδοποίησεν, οἱ ἐξ αὐτοῦ γεγονότες ὡς ἀπὸ φθαρτοῦ φθαρτοὶ γεγόναμεν. οὕτω καί ἐσμεν τῆς ἐν Ἀδὰμ κατάρας κληρονόμοι. οὐ γὰρ πάντως ὡς σὺν ἐκείνῳ παρακούσαντες τῆς θείας ἐντολῆς ἧς ἐδέξατο τετιμωρήμεθα, ἀλλ' ὅτι, ὡς ἔφην, θνητὸς γεγονὼς, εἰς τὸ ἐξ αὐτοῦ σπέρμα παρέπεμψε τὴν ἀράν· θνητοὶ γὰρ γεγόναμεν ἐκ θνητοῦ· ὁ δέ γε Κύριος ἡμῶν Ἰησοῦς ὁ Χριστὸς χρηματίσας δεύτερος Ἀδὰμ, καὶ ἀρχὴ τοῦ γένους ἡμῶν δευτέρα μετὰ τὴν πρώτην, ἀνεμόρφωσεν ἡμᾶς εἰς ἀφθαρσίαν, προσ 561 βαλὼν τῷ θανάτῳ, τῇ ἰδίᾳ σαρκὶ καταργήσας αὐτὸν, καὶ λέλυται τῆς ἀρχαίας ἀρᾶς ἡ δύναμις ἐν αὐτῷ. διὰ τοῦτό φησιν ὁ πάνσοφος Παῦλος, ὅτι ὥσπερ "δι' ἀνθρώπου ὁ "θάνατος, οὕτω καὶ δι' ἀνθρώπου ἀνάστασις νεκρῶν," καὶ πάλιν "Ὥσπερ ἐν τῷ Ἀδὰμ πάντες ἀποθνήσκουσιν, οὕτω "καὶ ἐν τῷ Χριστῷ πάντες ζωοποιηθήσονται." οὐκοῦν ἡ καθόλου καὶ γενικωτάτη δίκη διὰ τῆς ἐν Ἀδὰμ παραβάσεως ἡ φθορὰ καὶ ὁ θάνατός ἐστιν· ὁμοίως ἡ κατὰ πάντων καὶ γενικωτάτη λύτρωσις ἐν Χριστῷ τετέλεσται. ἀπεδύσατο γὰρ ἡ ἀνθρώπου φύσις ἐν αὐτῷ τὸν ἐπιῤῥιφέντα αὐτῇ θάνατον, διὰ τοῦ γενέσθαι φθαρτὸν τὸν πρῶτον ἄνθρωπον. ὁ δὲ ἑκάστου ἡμῶν πατὴρ, κἂν ἁγιασθῇ διὰ τοῦ Ἁγίου Πνεύματος, καὶ κομίσηται τῶν πλημμελημάτων τὴν ἄφεσιν, οὐ παραπέμψει καὶ εἰς ἡμᾶς τὸ δῶρον. εἷς γάρ ἐστιν ὁ πάντας ἁγιάζων καὶ δικαιῶν καὶ ἀνακομίζων εἰς ἀφθαρσίαν ὁ Κύριος ἡμῶν Ἰησοῦς ὁ Χριστὸς, καὶ εἰς πάντας ἐν ἴσῳ δι' αὐτοῦ καὶ παρ' αὐτοῦ τὸ δῶρον ἔρχεται. ἕτερον δέ ἐστιν ἁμαρτίας ἄφεσις, καὶ ἕτερον θανάτου λύσις. καὶ ἕκαστος μὲν τῶν ἰδίων πλημμελημάτων κερδαίνει τὴν ἄφεσιν ἐν Χριστῷ διὰ τοῦ Ἁγίου Πνεύματος· κοινῇ δὲ ἅπαντες ἀπαλλαττόμεθα τῆς ἐν ἀρχαῖς ἐπενεχθείσης ἡμῖν δίκης, τῆς τοῦ θανάτου φημὶ δραμούσης εἰς ἅπαντας, καθ' ὁμοιότητα τοῦ πρώτου πεσόντος εἰς θάνατον. διὰ τοῦτο γὰρ καὶ ὁ πάνσοφος Παῦλός φησιν, ὅτι "ἐβασίλευσεν ὁ θάνατος ἀπὸ Ἀδὰμ καὶ μέχρι "Μωυσέως καὶ ἐπὶ τοὺς μὴ ἁμαρτήσαντας ἐπὶ τῷ ὁμοιώ"ματι τῆς παραβάσεως Ἀδάμ·" μέχρι γὰρ νόμου κεκράτηκεν 562 ἡ τοῦ θανάτου δίκη. Χριστοῦ δὲ λοιπὸν ἀναλάμψαντος, εἰσβέβηκεν ἡ δικαιοσύνη, δικαιοῦσα χάριτι, καὶ ἀποσοβοῦσα τῶν ἡμετέρων σωμάτων τὴν φθοράν.

Εἰ γέγονεν ἡ ἀνάστασις ἤδη, ἣν εἶδεν Ἱεζεκιὴλ ὁ προφήτης· ἡνίκα προσῆλθεν

ὀστοῦν πρὸς ὀστοῦν, καὶ ἁρμονία πρὸς ἁρμονίαν, καὶ σὰρξ καὶ δέρμα καὶ τρίχες καὶ