not being such a one; for he was «the son of Jephunneh» of the return. Who «gives» me «the daughter» according to what is written: «The kingdom of God will be taken from you and given to a nation producing the fruits thereof». Whom, having cast out from her father's house, I carry on a «donkey», 427 which «the disciples loosed». And by request she has received a fatherly «blessing» «and receives the lower Gonethlan»; for she inherits even in the present life the leisure for God; «and the upper Gonethlan»; for the blessedness according to God «has promise of the life that now is and of that which is to come». «And the Jebusite dwelt in Jerusalem, and the sons of Judah were not able to destroy them; and the Jebusite dwelt with the sons of Judah until this day». One must ask those who in every way are masters of the letter, 428 how does it say «until this day»? which in Scripture signifies until the consummation of the present age, according to this: «He is the father of the Moabites until this day», and again: «do not depart from the Lord in these present days», which means, as long as it is called Today. Therefore, with «the sons of Judah» no longer «dwelling in Jerusalem,» how does «the Jebusite dwell with him»? Therefore let us have recourse to a similar spiritual meaning, having taken the parable about the «tares»; «which he left to grow together with the 429.20 wheat, lest the wheat be rooted up with them». For in the Church there are «Jebusites» who are trampled down, both sinners and aliens to the faith. And no one in the present life could cause the Church to cease having such people and to consist of saints alone. For what could one do about the doubtful sinners, when he would drive out even the manifest ones? And Scripture says similar things also about Ephraim: «and Ephraim did not destroy the Canaanite dwelling in Gezer; and 430 the Canaanite dwelt in Ephraim until this day». «Ephraim» is interpreted as fruitfulness. He who bears fruit, therefore, «is not able to cast out the Canaanite», the alien seed, the accursed thing, from his land «until this day». Which is indeed what we have said about 431 the Church. And otherwise: a soul cannot become purely Jerusalem in the present life, seeing peace alone and sinning in nothing, seeing Christ, «the peace» of God, and bearing fruit always. «For no one is clean from filth» and from alien thoughts; so that a «Jebusite and a Ca 432 naanite are certainly found in Jerusalem», even if one must struggle for their expulsion, calling upon God who alone is able. But thirdly Scripture says that «the Canaanite» is with the sons of Ephraim, signifying not a bare history, but certain mysteries. For once 433.20 it is said: «Ephraim did not destroy the Canaanite» and what follows until: «and Pharaoh gave it as a dowry to his daughter». But a second time it happened, when «the sons of Israel grew strong and made the Canaanites subject to them». The third, when the Ephraimites, seeking a larger inheritance from Joshua, are commanded to «utterly destroy the Canaanite,» so that «having gone up into the forest» they might prepare a place for themselves. Therefore, first the Canaanite is with us, not being so able to do anything against us, being «tributary,» but not subject or a «slave». For these things happen the second time. For when the things of the body 434.20 are subjected to the soul, it is not only with us, but also a «slave». But the third, if we should be perfected, it will be perfectly «destroyed,» «the members which are upon the earth being put to death». Thus he knows how to advance, the one being instructed who has received the Israelite word; for he dwells with the Canaanite while «his flesh» is «in rebellion», then «being enslaved», then «being put to death in every member, fornication, adultery, impurity». But «he dwelt,» it says, «with them, until Pharaoh king of Egypt should come», when also «Gezer,» the place of the Canaanite, «is given as a dowry to the daughter of Pharaoh». «Gezer» is interpreted as extension. For whenever the flesh is in us, as it were, united and extended with the spirit, 435.20 we are together in «Gezer»,

μὴ τοιούτου τυγχάνοντος· ἦν γὰρ «υἱὸς Ἰεφοννὴ» τῆς ἐπιστροφῆς. Ὃς «δίδωσί» μοι «τὴν θυγατέρα» κατὰ τὸ γεγραμμένον· «Ἀρθήσεται ἀφ' ὑμῶν ἡ βασιλεία τοῦ Θεοῦ καὶ δοθήσεται ἔθνει ποιοῦντι τοὺς καρ ποὺς αὐτῆς». Ἣν ἐκβαλὼν τοῦ οἴκου τοῦ πατρὸς ἐπ' «ὄνου» φέρω, 427 ὃν «ἔλυσαν οἱ μαθηταί». Καὶ ἐξ αἰτήσεως «εὐλογίαν» εἴληφε πατρικὴν «καὶ λαμβάνει Γονέθλαν τὴν κάτω»· κληρονομεῖ γὰρ κἂν τῷ παρόντι βίῳ τὸ σχολάσαι Θεῷ· «καὶ Γονέθλαν τὴν ἄνω»· ἡ γὰρ κατὰ Θεὸν μακαριότης «ἐπαγγελίαν ἔχει ζωῆς καὶ τῆς παρούσης καὶ τῆς μελ λούσης». «Καὶ ὁ Ἰεβουσαῖος κατῴκει ἐν Ἱερουσαλήμ, καὶ οὐκ ἠδυνήθησαν οἱ υἱοὶ Ἰούδα ἀπολέσαι αὐτούς· καὶ κατῴκησεν ὁ Ἰεβουσαῖος μετὰ τῶν υἱῶν Ἰούδα ἕως τῆς σήμερον ἡμέ- ρας». Ἐρωτητέον τοὺς ἐκ παντὸς τρόπου προϊσταμένους τοῦ γράμ 428 ματος, πῶς «ἕως τῆς σήμερον ἡμέρας» φησίν; ὅπερ ἐν τῇ Γραφῇ μέχρι τῆς συντελείας τοῦ παρόντος αἰῶνος δηλοῖ κατὰ τό· «Οὗτος πατὴρ Μωαβιτῶν ἕως τῆς σήμερον ἡμέρας», καὶ πάλιν· «μὴ ἀπόστητε ἀπὸ Κυρίου ἐν ταῖς σήμερον ἡμέραις», ἀντὶ τοῦ ὅσον τὸ σήμερον καλεῖται. Μηκέτι οὖν «τῶν υἱῶν Ἰούδα» «κατοικούντων ἐν Ἱερουσαλήμ» πῶς»ὁ Ἰεβουσαῖος οἰκεῖ μετ' αὐτοῦ»; Τοιγαροῦν ἐπί τι νοητὸν ἀναδράμω μεν ὅμοιον, τὴν περὶ τῶν «ζιζανίων» εἰληφότες παραβολήν· «ἃ τῷ 429.20 σίτῳ κατέλειπε συναυξάνεσθαι, μὴ συνεκριζωθῇ τούτοις ὁ σῖτος». Ἐν γὰρ τῇ Ἐκκλησίᾳ εἰσὶν «Ἰεβουσαῖοι» καταπατούμενοι, ἁμαρτωλοί τε καὶ τῆς πίστεως ἀλλότριοι. Καὶ οὐκ ἄν τις ἐν τῷ παρόντι παύσειε βίῳ τοιούτους ἔχειν τὴν Ἐκκλησίαν καὶ μόνων ὑπάρχειν ἁγίων. Τί γὰρ ἄν τις ποιήσειε περὶ τῶν ἀμφιβόλων ἁμαρτωλῶν, ὅτε καὶ τοὺς φανεροὺς ἀπελάσειεν; Τὰ δὲ ὅμοια καὶ περὶ τοῦ Ἐφραΐμ φησιν ἡ Γραφή· «καὶ οὐκ ἀπώλεσεν Ἐφραῒμ τὸν Χαναναῖον τὸν κατοικοῦντα ἐν Γαζέρ· καὶ 430 κατῴκει ὁ Χαναναῖος ἐν τῷ Ἐφραὶμ μέχρι τῆς ἡμέρας ταύτης». «Ἐφραὶμ» δὲ καρποφορία ἑρμηνεύεται. Ὁ καρποφορῶν οὖν «οὐ δύναται τὸν Χαναναῖον», τὸ σπέρμα τὸ ἀλλότριον, τὸ κατηραμένον «ἐκ βαλεῖν» ἀπὸ τῆς χώρας αὐτοῦ «ἕως τῆς ἡμέρας ταύτης». Ὃ δὴ περὶ 431 τῆς Ἐκκλησίας εἰρήκαμεν. Καὶ ἄλλως δέ· οὐ δύναται ψυχὴ καθαρῶς Ἱερουσαλὴμ ἐν τῷ παρόντι βίῳ γενέσθαι μόνην εἰρήνην ὁρῶσα καὶ μηδὲν ἁμαρτάνουσα, τὸν Χριστὸν ὁρῶσα, τοῦ Θεοῦ «τὴν εἰρήνην», καὶ καρποφοροῦσα διὰ παντός. «Οὐδεὶς γὰρ καθαρὸς ἀπὸ ῥύπου» καὶ διαλογισμῶν ἀλλοτρίων· ὡς εὑρίσκεσθαι πάντως «Ἰεβουσαῖον καὶ Χα 432 ναναῖον ἐν Ἱερουσαλήμ», εἰ καὶ δεῖ πρὸς τὴν τούτων ἐκβολὴν ἀγωνί ζεσθαι Θεὸν καλοῦντας τὸν μόνον δυνάμενον. Τρίτον δέ φησιν ἡ Γραφὴ «τὸν Χαναναῖον» εἶναι μετὰ τῶν υἱῶν Ἐφραΐμ, οὐ ψιλὴν ἱστορίαν, ἀλλά τινα δηλοῦσα μυστήρια. Ἅπαξ 433.20 μὲν γὰρ εἴρηται τό· «οὐκ ἀπώλεσεν Ἐφραῒμ τὸν Χαναναῖον» καὶ τὰ ἑξῆς ἕως τοῦ· «καὶ ἔδωκεν αὐτὴν Φαραὼ ἐν φερνῇ τῇ θυγατρὶ αὐτοῦ». ∆εύτερον δὲ ἐγενήθη, ἐπεὶ «κατίσχυσαν οἱ υἱοὶ Ἰσραὴλ καὶ ἐποίησαν τοὺς Χαναναίους ὑπηκόους». Τὸ τρίτον, ὅτε ζητοῦντες οἱ Ἐφραῒμ παρ' Ἰησοῦ μείζω κλῆρον κελεύονται «ἐξολοθρεῦσαι τὸν Χαναναῖον», ὡς ἂν «εἰς τὸν δρυμὸν ἀνελθόντες» ἑαυτοῖς εὐτρεπίσωσι τόπον. Οὐκοῦν πρῶτον ὁ Χαναναῖος μεθ' ἡμῶν ἐστιν, οὐδὲν καθ' ἡμῶν τοσοῦτον δυνάμενος, «ὑπόφορος» μὲν ὤν, οὐχ ὑπήκοος δὲ οὐδὲ «δοῦλος». Ταῦτα γὰρ τὸ δεύτερον γίνεται. Ὅταν γὰρ τὰ σωματικὰ 434.20 ὑποτάσσηται τῇ ψυχῇ, οὐ μόνον ἐστὶ μεθ' ἡμῶν, ἀλλὰ καὶ «δοῦλος». Τὸ δὲ τρίτον, ἐὰν τελειωθῶμεν, τέλειον «ἐξολοθρευθήσεται», «τῶν ἐπὶ γῆς μελῶν νεκρουμένων». Οὕτω προκόπτειν οἶδεν ὁ κατηχούμενος τὸν Ἰσραηλίτην λόγον λαβών· οἰκεῖ γὰρ μετὰ τοῦ Χαναναίου «στα σιαζούσης» αὐτοῦ «τῆς σαρκός», εἶτα «δουλουμένης», εἶτα «νεκρωθείσης κατὰ πᾶν μέλος, πορνείαν, μοιχείαν, ἀκαθαρσίαν». «Κατῴκει δέ» φησιν «μετ' αὐτῶν, ἕως ἂν ἔλθῃ Φαραὼ βασιλεὺς Αἰγύπτου», ὅτε καὶ «Γαζὲρ» ὁ τόπος τοῦ Χαναναίου «δίδοται φερνὴ τῇ θυγατρὶ Φαραώ». «Γαζὲρ» δὲ διάτασις ἑρμηνεύεται. Ἐπὰν γὰρ οἱονεὶ ἡνωμένη καὶ διατεταμένη σὰρξ μετὰ τοῦ πνεύματος ἐν ἡμῖν 435.20 ᾖ, ὁμοῦ ἐσμεν ἐν τῇ «Γαζέρ»,