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beautiful, since these, being under commandments, were either punished when transgressing or praised when keeping them, which happens to be the characteristic of slaves. But those, receiving by the grace of the master the enjoyment of the good things to come, no longer suspect any change, which is indeed the custom for children from their fathers. For just as he says in the one to Timothy: for you did not receive a spirit of cowardice, not as if there were a spirit of cowardice, but meaning that the Spirit does not have a nature to produce these things, so here: for you did not receive a spirit of slavery again to fear, meaning that you have partaken of the Spirit, not so that you might again be under slavery and fear according to those under the law; for it is not possible for these things to be in those who have received the full grace of the Spirit. You have received a spirit that makes you sons of God, from which we are led to call God Father; for it is clear that also according to the Lord's tradition, Our Father in heaven, those who have been deemed worthy of baptism called God Father. And it is good, "Abba, Father," since it is a characteristic of infants to call their fathers "abba"; and those who through baptism have been deemed worthy of sonship were still infants in the present life, expecting the perfect and true sonship in the age to come. Therefore, he has put "Abba, Father," the one to signify the expected perfection, the other as a symbol of the present state, in which, like infants, not having received the complete enjoyment of the partaking of good things, they were awaiting when those things too would be added to them in accordance with the present promises. Ro+m 8,16-17 The Holy Spirit himself bears witness with our spirit, that we live spiritually; wherefore we are also children of God. If therefore we suffer with Christ, that is, if we choose to suffer the same things that Christ, upholding the truth, 137 willingly suffered, if being persecuted we endure and whatever similar things we suffer for the sake of piety, we shall be glorified with him in becoming children of God and fellow heirs with Christ. But what the inheritance is has been said before where the argument was about "for if those from the law are heirs, faith is made void." Ro+m 8,18 "I reckon" instead of "I am persuaded by proper reasoning that this is so," as in "we reckon, therefore, that a person is justified by faith apart from works of the law." Ro+m 8,19 "Karadokein" is said for "to hope," but "apokaradokein" for "to despair." What he says, therefore, is this: God made the entire creation one body, whence all things are also called "cosmos," whether visible or invisible, as he says in the one to the Corinthians that "we have become a spectacle to the world, both to angels and to men." Since, therefore, there is a certain difference among them, that some are visible and others invisible, wishing all things to be joined into one, he has made man composed of the visible body and kin to the visible creation—for it is composed of earth and air and water and fire—and of the invisible soul and akin to the invisible things. And indeed he has made him as a certain pledge of friendship to all; for the visible things are useful to him, as we learn by experience itself, and the intelligible natures preside over them, moving them for our benefit; and the apostle is a witness of this, speaking of the opposing power: "according to the ruler of the authority of the air, of the spirit that is now at work in the sons of disobedience," so that it is clear to us that before the transgression the devil contributed to those who preside over the movement of the air. And indeed it is customary for them also to minister for our benefit in the teaching of piety, as the apostle says: "Are they not all ministering spirits sent out for service for the sake of those who are to inherit salvation?" From this, therefore, the invisible natures take our affairs as their own, rejoicing, if ever it happens that we incline toward the better. And the Lord teaches us this, saying that over one 138 sinner who repents, the angels also rejoice in heaven. But it is clear that our affairs being disposed toward the worse also cause them grief; for neither would they rejoice over us

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καλῶν, ἐπειδὴ οὗτοι μὲν ὑπὸ προστάγματα ὄντες ἢ παραβαίνοντες ἐτιμωροῦντο ἢ φυλάττοντες ἐπαινοῦντο, ὅπερ οὖν τῶν δούλων ἴδιον εἶναι συμβέβηκεν. ἐκεῖνοι δὲ χάριτι τοῦ δεσπότου τῶν μελλόντων ἀγαθῶν κομιζόμενοι τὴν ἀπόλαυσιν, οὐδεμίαν ἔτι μεταβολὴν ὑφορῶνται, ὅπερ οὖν ὑπάρχει τοῖς τέκνοις ἐκ τῶν πατέρων ἔθος. ὥσπερ γὰρ ἐν τῇ πρὸς Τιμόθεον λέγει· οὐ γὰρ ἐλάβετε πνεῦμα δειλίας, οὐχ ὡς ὄντος δειλίας πνεύματος, ἀλλ' ἀντὶ τοῦ ταῦτα ἐμποιεῖν τὸ πνεῦμα φύσιν οὐκ ἔχει, οὕτως ἐνταῦθα· οὐ γὰρ ἐλάβετε πνεῦμα δουλείας πάλιν εἰς φόβον, ἀντὶ τοῦ πνεύματος μετεσχήκατε, οὐχ ἵνα πάλιν ὑπὸ δουλείαν ἦτε καὶ φόβον κατὰ τοὺς ἐν νόμῳ· ταῦτα γὰρ ἐνεῖναι τοῖς παντελῆ τοῦ πνεύματος δεξαμένοις τὴν χάριν οὐχ οἷόν τε. ἐλάβετε πνεῦμα υἱοὺς ἐργαζόμενον θεοῦ, ὅθεν καλεῖν πατέρα τὸν θεὸν παραγόμεθα· δῆλον γὰρ ὅτι καὶ κατὰ τὴν τοῦ κυρίου παράδοσιν τὴν Πάτερ ἡμῶν ἐν τοῖς οὐρανοῖς ἐκάλουν πατέρα τὸν θεὸν οἱ τοῦ βαπτίσματος ἠξιωμένοι. καλῶς δὲ τὸ ἀββᾶ ὁ πατήρ, ἐπειδὴ τῶν νηπίων ἴδιόν ἐστι τὸ ἀββᾶ καλεῖν τοὺς πατέρας· νήπιοι δὲ ἔτι κατὰ τὸν παρόντα βίον ἦσαν οἱ διὰ τοῦ βαπτίσματος ἠξιωμένοι τῆς υἱότητος, τὴν τελείαν καὶ ἀληθῆ ἐπὶ τοῦ μέλλοντος προσδοκῶντες αἰῶνος. τὸ οὖν ἀββᾶ ὁ πατὴρ τέθεικε τὸ μὲν εἰς μήνυσιν τῆς προσδοκωμένης τελειότητος, τὸ δὲ σύμβολον τῆς παρούσης καταστάσεως, ἐν ᾗ νηπίων δίκην οὐχ ὁλοτελῆ τῆς μετουσίας τῶν ἀγαθῶν κομισάμενοι τὴν ἀπόλαυσιν, περιέμενον τὸ ποτὲ αὐτοῖς προσέσεσθαι κἀκεῖνα ταῖς νῦν ἐπαγγελίαις ἀκολούθως. Ro+m 8,16-17 Αὐτὸ τὸ πνεῦμα τὸ ἅγιον συμμαρτυρεῖ τῷ πνεύ ματι ἡμῶν, ὅτι πνευματικῶς διάγομεν· διὸ καὶ ἐσμὲν τέκνα θεοῦ. ἐὰν οὖν συμπάσχωμεν τῷ Χριστῷ, τοῦτ' ἔστιν ἐὰν τὰ αὐτὰ πάσχειν αἱρησώμεθα ἅπερ ὁ Χριστὸς τὴν ἀλήθειαν πρεσβεύων 137 ἔπαθεν ἑκών, ἐὰν διωκόμενοι καρτερῶμεν καὶ ὅσα ὅμοια πάσχωμεν ὑπὲρ εὐσεβείας, συνδοξασθησόμεθα αὐτῷ ἐν τῷ γενέσθαι τέκνα θεοῦ καὶ συγκληρονόμοι Χριστοῦ. τίς δὲ ἡ κληρονομία, προείρηται ὀπίσω ἔνθα ὁ λόγος ἦν περὶ τοῦ εἰ γὰρ οἱ ἐκ νόμου κληρονόμοι, κεκένωται ἡ πίστις. Ro+m 8,18 Τὸ λογίζομαι ἀντὶ τοῦ λογισμῷ τῷ προσήκοντι πέπεισμαι τοῦτο οὕτως ἔχειν, ὡς τὸ λογιζόμεθα οὖν πίστει δικαιοῦ σθαι ἄνθρωπον χωρὶς ἔργων νόμου. Ro+m 8,19 Καραδοκεῖν λέγεται τὸ ἐλπίζειν, ἀποκαραδοκεῖν δὲ τὸ ἀπελπίζειν. ὃ τοίνυν λέγει τοιοῦτόν ἐστιν· ἓν σῶμα τὴν σύμπασαν κτίσιν ἐποίησεν ὁ θεός, ὅθεν καὶ κόσμος λέγεται πάντα, εἴτε ὁρατὰ εἴτε ἀόρατα, ὡς ἐν τῇ πρὸς Κορινθίους φησὶν ὅτι θέατρον ἐγενήθημεν τῷ κόσμῳ καὶ ἀγγέλοις καὶ ἀνθρώποις. ἐπειδὴ τοίνυν διαφορά τίς ἐστιν ἐν αὐτοῖς, τὸ τὰ μὲν εἶναι ὁρατά, τὰ δὲ ἀόρατα, βουλόμενος εἰς ἓν τὰ πάντα συνῆφθαι, πεποίηκε τὸν ἄνθρωπον ἐξ ὁρατοῦ μὲν συγκείμενον τοῦ σώματος καὶ συγγενοῦς τῇ φαινομένῃ κτίσειἐκ γῆς γὰρ σύγκειται καὶ ἀέρος καὶ ὕδατος καὶ πυρός, ἀοράτου δὲ τῆς ψυχῆς καὶ οἰκείας τοῖς ἀοράτοις. καὶ δὴ πεποίηκεν αὐτὸν ὥσπερ τι φιλίας ἐνέχυρον τοῖς πᾶσιν· χρήσιμα μὲν γὰρ αὐτῷ τὰ φαινόμενα, ὡς αὐτῇ τῇ πείρᾳ μανθάνομεν, ἐφεστᾶσι δὲ αὐτοῖς αἱ νοηταὶ φύσεις πρὸς τὸ ἡμῖν ὠφέλιμον αὐτὰ κινοῦσαι· καὶ τούτου μάρτυς ὁ ἀπόστολος περὶ τῆς ἐναντίας λέγων δυνάμεως· κατὰ τὸν ἄρχοντα τῆς ἐξουσίας τοῦ ἀέρος, τοῦ πνεύματος τοῦ νῦν ἐνεργοῦντος ἐν τοῖς υἱοῖς τῆς ἀπειθείας, ὡς εἶναι δῆλον ἡμῖν ὅτι πρὸ τῆς παραβάσεως εἰς τοὺς ἐφεστῶτας τῇ τοῦ ἀέρος κινήσει ὁ διάβολος συνετέ λει. καὶ μὴν καὶ τοῖς πρὸς διδασκαλίαν τῆς εὐσεβείας εἰς ἡμετέραν ὠφέλειαν ὑπηρετεῖσθαι σύνηθες αὐτοῖς, ὡς ὁ ἀπόστολός φησίν· οὐχὶ πάντες εἰσὶ λειτουργικὰ πνεύματα εἰς διακονίαν ἀποστελλόμενα διὰ τοὺς μέλλοντας κληρονομεῖν σωτηρίαν; ἐντεῦθεν τοίνυν αἱ ἀόρατοι φύσεις εἰς οἰκεῖα τίθενται τὰ καθ' ἡμᾶς εὐφραινόμεναι, εἰ δήποτε πρὸς τὸ κρεῖττον ῥέπειν ἡμᾶς συμβαίνει. καὶ τοῦτο ἡμᾶς ὁ κύριος διδάσκει λέγων ἐπὶ ἑνὶ 138 ἁμαρτωλῷ ἐπιστρέφοντι καὶ ἀγγέλους χαίρειν ἐν οὐρανοῖς. δῆλον δὲ ὅτι καὶ λύπην αὐτοῖς προξενεῖ τὰ καθ' ἡμᾶς ἐπὶ τὸ χεῖρον διακείμενα· οὐδὲ γὰρ ἂν εὐφραίνοντο ἡμῶν