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having possessed land, but when he had need of a burial, he appears to have acquired it for silver; the word showing that while living in the flesh it is fitting to be a sojourner, but when passing from this life, to rest in one's own places. For this reason, in this life he sojourns among foreigners, but in burial he procured for himself a land of his own that would receive his body. But it is truly blessed, not to be attached to the things on earth as one's own, nor to cling to the things here as to some natural fatherland, but to know the fall from better things, and being burdened by the sojourn here which is from condemnation, so to sojourn as those who by certain judges for some offenses have been driven into exile from the land that bore them. But such a one is rare, who does not attend to present things as his own; who understands the use of wealth is temporary; who considers the well-being of the body short-lived; who knows the flower of human glory is uncertain. Who then shall sojourn in your tabernacle? The tabernacle of God is the name given to the flesh granted by him to the soul of man for a dwelling. Who will attend to this flesh as to another's? Just as sojourners, leasing another's land, cultivate the country according to the will of the one who leased it; so also to us the care of the flesh has been handed over by contract, so that having properly labored on it, we may return it fruitful to the one who gave it. And if the flesh is worthy of God, it becomes in reality God's tabernacle according to his indwelling in the saints. Such is the way of the sojourner. For this reason, Lord, who shall sojourn in your tabernacle? Then there is advancement and progress toward the more perfect. And who shall dwell in your holy mountain? The earthly Jew, when he hears of a mountain, runs to Zion. Who shall dwell in 29.253 your holy mountain? He who has sojourned in the flesh shall dwell in the holy mountain. That mountain, the super-celestial country, the manifest and brilliant; about which the Apostle says, that You have come to Mount Zion, and to the city of the living God, the heavenly Jerusalem, where there is a festival of angels, and the Church of the firstborn who are enrolled in heaven. When therefore one passes through this flesh without passion, sojourning as in another's, and not attached as to one's own, this one, by having put to death his members which are on the earth, having achieved sanctification, is worthy of dwelling in the holy mountain; desiring which the Psalmist said, that I will pass through to the place of the wondrous tabernacle; and, How beloved are your tabernacles, Lord of hosts. There the friendship towards our neighbors for the sake of that dwelling on the mountain, and that which is made from the mammon of unrighteousness, causes us to dwell. For make for yourselves friends from the mammon of unrighteousness, so that when you fail, they may receive you into the eternal tabernacles. Concerning that way of life the Lord said in the form of a prayer, Holy Father, grant that where I am, they also may be. Rare is both he who sojourns in the body, and he who dwells on the mountain. For this reason, as if at a loss, the word says: Who shall sojourn? and, Who shall dwell? as in, Who has known the mind of the Lord? and, Who will announce to you that a fire is burning? and, Who will announce to you the eternal place? and, Who then is the faithful and wise steward? But perhaps the 'Who' is also interrogative, as of one seeking an answer from the holy Lord, with whom he is speaking. To whom the divine voice, resolving the question, what does it say? He who walks blameless, and works righteousness. If the blameless one is he who is lacking in none of the good things, conducting his life without stumbling from all wickedness, what difference is there with respect to the one who does righteousness? Does it therefore declare the same meaning in two phrases: He who walks blameless, and works righteousness? Or does each of the things said present a certain distinct thought? so that the blameless one may be he who according to the inner man is perfected unto all completion of virtue, but the one working righteousness he who his practical through bodily activities

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γῆς κεκτημένος, ἀλλ' ὅτε ταφῆς αὐτῷ ἐδέησεν, ἀρ γυρίου κτησάμενος ταύτην φαίνεται· δεικνύντος τοῦ λόγου, ὅτι ζῶντα μὲν ἐν τῇ σαρκὶ πάροικον εἶναι προσήκει, μεταβαίνοντα δὲ ἀπὸ τῆς ζωῆς ταύτης, τοῖς οἰκείοις τόποις ἐναναπαύεσθαι. ∆ιὰ τοῦτο ἐν μὲν τῇ ζωῇ ταύτῃ παροικεῖ τοῖς ἀλλοφύλοις, ἐν δὲ τῇ ταφῇ οἰκείαν ἑαυτῷ τὴν δεξομένην αὐτοῦ τὸ σῶμα γῆν ἐπραγματεύσατο. Μακάριον δὲ τῷ ὄντι, μὴ ὡς οἰκείοις προστετηκέναι τοῖς ἐν τῇ γῇ, μηδὲ ὥσπερ πατρίδος τινὸς φυσικῆς ἀντέχεσθαι τῶν ἐνταῦθα, ἀλλ' εἰδέναι τὴν ἀπὸ τῶν βελτιόνων ἀπόπτωσιν, καὶ τὴν ἐκ καταδίκης ἐνθάδε διαγωγὴν βαρυνόμενον, οὕ τω παροικεῖν, ὡς οἱ ὑπὸ δικαστῶν τινων ἐπί τισι πλημμελήμασιν εἰς τὴν ὑπερορίαν ἐκ τῆς ἐνεγκούσης ἀπελαθέντες. Σπάνιος δὲ ὁ τοιοῦτος, ὁ μὴ ὡς ἰδίοις προσέχων τοῖς παροῦσιν· ὁ τοῦ πλούτου τὴν χρῆσιν πρόσκαιρον ἐπιστάμενος· ὁ τοῦ σώματος τὴν εὐεξίαν ὀλιγοχρόνιον τιθείς· ὁ γνωρίζων τῆς ἀνθρωπίνης δό ξης τὸ ἄνθος ἀβέβαιον. Τίς οὖν παροικήσει ἐν τῷ σκηνώματί σου; Σκήνωμα τοῦ Θεοῦ ἡ παρ' αὐ τοῦ δεδομένη σὰρξ τῇ τοῦ ἀνθρώπου ψυχῇ εἰς ἐνοί κησιν ὀνομάζεται. Τίς ὡς ἀλλοτρίᾳ τῇ σαρκὶ ταύτῃ προσέξει; Ὥσπερ οἱ πάροικοι, ἀλλοτρίαν ἐκμισθού μενοι γῆν, πρὸς τὸ βούλημα τοῦ ἐκδεδωκότος γεωργοῦσι τὴν χώραν· οὕτω καὶ ἡμῖν κατὰ συγγρα φὴν ἡ τῆς σαρκὸς ἐπιμέλεια παραδέδοται, ὥστε προσ ηκόντως αὐτὴν φιλοπονήσαντας, ἔγκαρπον ἀποδοῦ ναι τῷ δεδωκότι. Ἐὰν δὲ ᾖ Θεοῦ ἀξία ἡ σὰρξ, γίνεται τῷ ὄντι Θεοῦ σκήνωμα κατὰ τὴν ἐνοίκησιν αὐτοῦ τὴν εἰς τοὺς ἁγίους. Τοιαύτη δέ ἐστιν ἡ τοῦ παροικοῦν τος. ∆ιὰ τοῦτο, Κύριε, τίς παροικήσει ἐν τῷ σκη νώματί σου; Εἶτα προκοπὴ καὶ πρόοδος ἡ ἐπὶ τὸ τε λειότερον. Καὶ τίς κατασκηνώσει ἐν ὄρει ἁγίῳ σου; Ἰουδαῖος μὲν ὁ γήϊνος, ὅταν ὄρος ἀκούσῃ, πρὸς τὴν Σιὼν ἀποτρέχει. Τίς κατασκηνώσει ἐν 29.253 τῷ ὄρει τῷ ἁγίῳ σου; Ὁ τῇ σαρκὶ παροικήσας ἐν τῷ ἁγίῳ ὄρει κατασκηνώσει. Ὄρος ἐκεῖνο, τὴν ὑπερουράνιον χώραν, τὴν περιφανῆ καὶ λαμπράν· περὶ οὗ ὁ Ἀπόστολος λέγει, ὅτι Προσεληλύθατε Σιὼν ὄρει, καὶ πόλει Θεοῦ ζῶντος, Ἱερουσαλὴμ ἐπουρανίῳ, ἐν ᾗ πανήγυρις ἀγγέλων, καὶ Ἐκκλησία πρωτοτόκων ἀπογεγραμμένων ἐν οὐρα νοῖς. Ἐπὰν οὖν τις παρέλθῃ τὴν σάρκα ταύτην ἀπροσπαθῶς ὡς ἀλλοτρίαν παροικῶν, καὶ οὐχ ὡς ἰδίας ἐξηρτημένος, οὗτος, διὰ τὸ νεκρῶσαι αὐτοῦ τὰ μέλη τὰ ἐπὶ τῆς γῆς, τὸν ἁγιασμὸν κατορθώσας, ἄξιός ἐστι τῆς ἐν τῷ ἁγίῳ ὄρει κατασκηνώσεως· ἧς ἐπιθυμῶν ὁ Ψαλμῳδὸς ἔλεγεν, ὅτι ∆ιελεύσομαι ἐν τόπῳ σκηνῆς θαυμαστῆς· καὶ τὸ, Ὡς ἀγαπητὰ τὰ σκηνώματά σου, Κύριε τῶν δυνάμεων. Ἐκεῖ ἡμᾶς καὶ ἡ πρὸς τοὺς πλησίον τῷ λόγῳ ἐκείνης τῆς ἐν τῷ ὄρει κατασκηνώσεως, καὶ ἡ ἐκ τοῦ μαμμωνᾶ τῆς ἀδικίας γινομένη φιλία κατασκηνοῖ. Ποιή σατε γὰρ ἑαυτοῖς φίλους ἐκ τοῦ μαμμωνᾶ τῆς ἀδικίας, ἵνα, ὅταν ἐκλίπητε, δέξωνται ὑμᾶς εἰς τὰς αἰωνίους σκηνάς. Περὶ ἐκείνης τῆς δια γωγῆς ὁ Κύριος ἐν εὐχῆς εἴδει ἔλεγε τὸ, Πάτερ ἅγιε, δὸς ἵνα, ὅπου ἐγώ εἰμι, καὶ αὐτοὶ ὦσι. Σπάνιος καὶ ὁ παροικῶν ἐν τῷ σώματι, καὶ ὁ κατασκηνῶν ἐν τῷ ὄρει. ∆ιὰ τοῦτο ὡς ἀπορῶν ὁ λόγος φησί· Τίς παροικήσει; καὶ, Τίς κατασκηνώσει; ὡς τὸ, Τίς ἔγνω νοῦν Κυρίου; καὶ τὸ, Τίς ἀναγγελεῖ ὑμῖν, ὅτι πῦρ καίεται; καὶ τὸ, Τίς ἀναγγελεῖ ὑμῖν τὸν τόπον τὸν αἰώνιον; καὶ τὸ, Τίς ἄρα ὁ πιστὸς καὶ φρόνιμος οἰκονόμος; Τάχα δὲ καὶ ἐρωτηματικόν ἐστι τὸ, Τίς, ὡς ἀπόκρισιν ἐπιζητοῦντος παρὰ τοῦ Κυρίου τοῦ ἁγίου, ᾧ διαλέγεται. Πρὸς ὃν ἡ θεία φω νὴ, λύουσα τὸ ἐπερώτημα, τί φησι; Πορευόμενος ἄμωμος, καὶ ἐργαζόμενος δικαιοσύνην. Εἰ ἄμω μός ἐστιν ὁ μηδενὸς τῶν ἀγαθῶν ἐλλιπὴς, ἀπὸ πά σης κακίας ἀπταίστως τὸν βίον ἑαυτοῦ διεξάγων, τί να ἔχει πρὸς τὸν ποιοῦντα δικαιοσύνην διαφοράν; Ἆρ' οὖν τὸν αὐτὸν νοῦν ἐν διπλοῖς ῥήμασιν ἀπαγγέλλει· Πορευόμενος ἄμωμος, καὶ ἐργαζόμενος δικαιο σύνην; Ἢ ἰδίαν τινὰ διάνοιαν ἑκάτερον τῶν εἰρη μένων παρίστησιν; ἵνα ᾖ ὁ μὲν ἄμωμος ὁ κατὰ τὸν ἐν κρυπτῷ ἄνθρωπον εἰς πᾶσαν τελείωσιν ἀρετῆς ἀπηρτισμένος, ὁ δὲ ἐργαζόμενος δικαιοσύνην ὁ τὸ πρακτικὸν ἑαυτοῦ διὰ τῶν σωματικῶν ἐνεργειῶν