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he who teaches us lofty things, that for this reason present things have been named vanity, because that is not in the present things. And what, he says, is that which has been made? The very thing which will be made. Let none of those listening suppose it to be verbosity and a certain vain repetition of words in the difference between what has come to be and what has been made. For through each of the words the Word shows the difference of the soul from the flesh. The soul has come to be and the body has been made. The Word has not used this difference of words for each of the things signified because the emphasis of the words signifies one thing and another, but so that it might give you to think fitting things about each. The soul came to be that in the beginning, which, having been purified later, will appear again; the body, being formed, has been made that by the hands of God, which the resurrection itself will show at the appointed times; for of whatever sort you might see it after the resurrection, of such a sort it was certainly made at the first. For the resurrection is nothing else, if not certainly the restoration to the original state. Wherefore to these he adds the following, saying, that there is nothing outside the original. For there is, he says, nothing recent under the sun, as if he were to say, that if something is not according to the original, it does not exist at all, but is only thought to. 5.297 for there is, he says, nothing recent under the sun, so that someone might speak and show something of the things that have come after, saying that this is new and truly subsists. This is the meaning of what has been said, and the wording is in this manner: And there is nothing recent under the sun, who will speak and say, Behold, this is new. And he strives on behalf of what has been said through the words that follow; if anything has truly come to be, he says, it is that which came to be in the ages before us. For this meaning is indicated by the very words of Scripture, which are as follows: It has already come to be in the ages which have been before us. But if forgetfulness of what has come to be has prevailed, do not be surprised at all; for also the things that now are will be covered over by forgetfulness. For when nature inclined toward evil, we came to be in forgetfulness of good things; when our return to the good happens again, again evil will be covered over by forgetfulness. For I think this is the meaning in what has been said, in which he says: There is no remembrance of former things, and indeed of the latter things that are to be, there will be no remembrance of them, as if he were to say, that the things happening again in the last times will wipe out the memory of the things that have happened after the original good state, through which humanity has come to be in evils; For there will be no remembrance of them with those who will be in the last time, that is, the final state 5.298 will work in nature a complete disappearance of the memory of evils, in Christ Jesus our Lord, to whom be the glory for ever and ever. Amen.

HOMILY 2 I, he says, the Preacher. And we have learned who the Preacher is, the one who gathers into one the things that have strayed and been scattered, and makes all things one church and one flock, so that nothing may be unheard of the good shepherd's voice which gives life to all things. For the words, he says, that I speak, are spirit and are life. This one names himself Preacher, as physician and life and resurrection and light and way and door and truth, and all the names of loving-kindness. Therefore just as the voice of the physician is fitting for the sick, and the word of life becomes active for the dead, who when they hear the voice of the Son of Man no longer remain in their former deadness; and those who are in the tombs seek the voice of the 5.299 resurrection; and the word of light is suited to those in darkness, and the way to those who have strayed, but also the door to those in need of entering; so also the Preacher certainly speaks to those who are gathered in the assembly. Therefore the Preacher speaks to us. And so let us listen to his words, we, the church. For as the

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ἡμῖν ὁ τὰ ὑψηλὰ παιδεύων, ὅτι διὰ τοῦτο τὰ παρόντα ματαιότης ὠνόμασται, διότι ἐκεῖνο ἐν τοῖς παροῦσιν οὐκ ἔστι. Καὶ τί, φησί, τὸ πεποιημένον; αὐτὸ τὸ ποιηθησό μενον. μηδεὶς τῶν ἀκουόντων πολυλογίαν οἰέσθω καὶ ματαίαν τινὰ ῥημάτων ἐπανάληψιν ἐν τῇ διαφορᾷ τοῦ γεγονότος καὶ τοῦ πεποιημένου. δείκνυσι γὰρ δι' ἑκατέρου τῶν ῥημάτων ὁ λόγος τὴν τῆς ψυχῆς πρὸς τὴν σάρκα διαφοράν. γέγονεν ἡ ψυχὴ καὶ τὸ σῶμα πεποίηται. οὐκ ἐπειδὴ ἄλλο τι καὶ ἄλλο σημαίνει τῶν ῥημάτων ἡ ἔμφασις, τῇ διαφορᾷ ταύτῃ κέχρηται τῶν ῥημάτων ἐφ' ἑκατέρου τῶν σημαινομένων ὁ λόγος, ἀλλ' ἵνα σοι δῷ τὰ πρόσφορα περὶ ἑκατέρου λογίζε σθαι. ἐκεῖνο κατ' ἀρχὰς γέγονεν ἡ ψυχή, ὃ εἰς ὕστερον καθαρ θεῖσα πάλιν ἀναφανήσεται· ἐκεῖνο πεποίηται ταῖς χερσὶ τοῦ θεοῦ τὸ σῶμα πλασσόμενον, ὃ δείξει τοῖς καθήκουσι χρόνοις αὐτὸ ἡ ἀνάστασις· ὁποῖον γὰρ ἂν μετὰ τὴν ἀνάστασιν ἴδοις, τοιοῦτον πάντως παρὰ τὴν πρώτην πεποίηται. οὐδὲ γὰρ ἄλλο τι ἐστιν ἡ ἀνάστασις, εἰ μὴ πάντως ἡ εἰς τὸ ἀρχαῖον ἀπο κατάστασις. ∆ιὸ τούτοις ἐπάγει καὶ τὸ ἀκόλουθον λέγων, ὅτι ἔξω τοῦ ἀρχαίου ἐστὶν οὐδέν. Οὐκ ἔστι γάρ, φησί, πᾶν πρόσφατον ὑπὸ τὸν ἥλιον, ὡς ἂν εἰ ἔλεγεν, ὅτι εἴ τι μὴ κατὰ τὸ ἀρχαῖόν ἐστιν, οὐδὲ ἔστιν ὅλως, ἀλλὰ νομίζεται. 5.297 οὐ γὰρ ἔστι, φησί, πρόσφατόν τι ὑπὸ τὸν ἥλιον, ὥστε λαλῆσαί τινα καὶ δεῖξαί τι τῶν ἐπιγενομένων, ὅτι καινόν ἐστι τοῦτο καὶ τῷ ὄντι ὑφέστηκεν. αὕτη τῶν εἰρημένων ἐστὶν ἡ διάνοια, ἡ δὲ λέξις τοῦτον ἔχει τὸν τρόπον· Καὶ οὐκ ἔστι πᾶν πρόσφατον ὑπὸ τὸν ἥλιον, ὃς λαλήσει καὶ ἐρεῖ, ἴδε τοῦτο καινόν ἐστι. καὶ ἐπαγωνίζεται τοῖς εἰρημένοις διὰ τῶν ἐφεξῆς λόγων· εἴ τι ἀληθῶς, φησί, γέγονεν, ἐκεῖνό ἐστιν, ὃ ἐν τοῖς αἰῶσιν ἐγένετο τοῖς πρὸ ἡμῶν. ταύτην γὰρ ἐνδείκνυται τὴν διάνοιαν αὐτὰ τὰ ῥήματα τῆς γραφῆς οὕτως ἔχοντα· Ἤδη γέγονεν ἐν τοῖς αἰῶσι τοῖς γεγονόσιν ἀπὸ ἔμπροσθεν ἡμῶν. εἰ δὲ ἐπεκράτησε λήθη τῶν γενομένων, θαυμάσῃς μηδέν· καὶ γὰρ τὰ νῦν ὄντα λήθῃ συγκαλυφθήσεται. ὅτε γὰρ πρὸς κακίαν ἡ φύσις ἔρρεψε, ἐν λήθῃ τῶν ἀγαθῶν ἐγενόμεθα· ὅταν γένηται πρὸς τὸ ἀγαθὸν αὖθις ἡμῖν ἡ ἀνάλυσις, πάλιν τὸ κακὸν λήθῃ συγκαλυφθήσεται. ταύτην γὰρ οἶμαι τὴν διάνοιαν ἐν τοῖς εἰρημένοις εἶναι, ἐν οἷς φησιν· Οὐκ ἔστι μνήμη τοῖς πρώτοις, καί γε τοῖς ἐσχάτοις γενομένοις οὐκ ἔσται αὐτῶν μνήμη, ὡς ἂν εἰ ἔλεγεν, ὅτι τῶν ἐπιγενομένων μετὰ τὴν ἐξ ἀρχῆς εὐκληρίαν, δι' ὧν ἐν κακοῖς γέγονε τὸ ἀνθρώπινον, ἐξαλείψει τὴν μνήμην τὰ πάλιν ἐν τοῖς ἐσχάτοις ἐπιγινόμενα· Οὐκ ἔσται γὰρ αὐτῶν μνήμη μετὰ τῶν γενομέ νων εἰς τὴν ἐσχάτην, τουτέστιν ἡ ἐσχάτη κατάστασις 5.298 ἀφανισμὸν παντελῆ τῆς τῶν κακῶν μνήμης ἐμποιήσει τῇ φύσει, ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

ΟΜΙΛΙΑ Βʹ Ἐγώ, φησίν, ὁ ἐκκλησιαστής. ἐμάθομεν δὲ τίς ὁ ἐκκλησιαστὴς ὁ τὰ πεπλανημένα τε καὶ διεσκορπισμένα συνάγων εἰς ἓν καὶ ποιῶν τὰ πάντα μίαν ἐκκλησίαν καὶ μίαν ποίμνην, ἵνα μηδὲν ἀνήκοον ᾖ τῆς καλῆς τοῦ ποιμένος φωνῆς τῆς τὰ πάντα ζωοποιούσης. Τὰ γὰρ ῥήματα, φησίν, ἃ ἐγὼ λαλῶ, πνεῦμά ἐστι καὶ ζωή ἐστιν. οὗτος ὀνομάζει ἑαυτὸν ἐκκλησιαστὴν ὡς ἰατρὸν καὶ ζωὴν καὶ ἀνάστασιν καὶ φῶς καὶ ὁδὸν θύραν τε καὶ ἀλήθειαν καὶ πάντα τὰ τῆς φιλανθρωπίας ὀνόματα. ὥσπερ οὖν τοῦ μὲν ἰατροῦ ἡ φωνὴ πρὸς τοὺς ἀσθενοῦντας οἰκείως ἔχει, ὁ δὲ τῆς ζωῆς λόγος ἐπὶ τῶν νεκρῶν ἐνεργὸς γίνεται τῶν ὅταν ἀκούσωσι τῆς φωνῆς τοῦ υἱοῦ τοῦ ἀνθρώπου μηκέτι ἐναπομενόντων τῇ ἀρχαίᾳ νεκρότητι· οἱ δὲ ἐν χώμασιν ὄντες τὴν φωνὴν τῆς 5.299 ἀναστάσεως ἐπιζητοῦσι· καὶ ὁ τοῦ φωτὸς λόγος τοῖς ἐσκοτισμένοις ἁρμόδιος ἥ τε ὁδὸς τοῖς πεπλανημένοις, ἀλλὰ καὶ ἡ θύρα τοῖς τοῦ εἰσελθεῖν δεομένοις· οὕτως καὶ ὁ ἐκ κλησιαστὴς τοῖς ἐκκλησιάζουσι διαλέγεται πάντως. οὐκοῦν πρὸς ἡμᾶς λαλεῖ ὁ ἐκκλησιαστής. καὶ δὴ ἀκούσωμεν τῶν λόγων αὐτοῦ ἡμεῖς ἡ ἐκκλησία. ὡς γὰρ ὁ