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we are deemed worthy to call upon God, the truest adoption in the grace of the Holy Spirit. And through the "One is holy" and what follows, the unifying grace and intimacy with God Himself. And through the holy partaking of the immaculate and life-giving mysteries, the communion and 14__140 identity with Him which is possible through participation by resemblance, through which man is made worthy to become god from being human.

For those gifts of the Holy Spirit of which we believe we have partaken here in the present life through grace in faith, we believe that, having kept the commandments according to our ability, we will attain these in the age to come in truth hypostatically [enhypostatically] in reality, according to the unwavering hope of our faith and the sure and inviolable promise of the one who promised, passing from grace in faith to grace in vision, as our God and Savior Jesus Christ transforms us to Himself, by the removal of the marks of corruption in us, and granting us the archetypal mysteries prefigured through the sensible symbols here.

RECAPITULATION 14__142 And for the sake of easy remembrance, if you will, the meaning of what has been said in

summary, having run over it, let us summarize it thus. Therefore the holy Church is a type, as has been said, and an image of God, because through it He effects an unconfused union of the different essences of beings according to His infinite power and wisdom, as creator perfectly binding them to Himself, and according to one faith and grace and calling, she joins the faithful uniformly to one another, and those who are practical and virtuous, according to one identity of will, and those who are contemplative and gnostic, in addition to these, also according to an unbroken and indivisible concord.

And it is a type of the world, both the intelligible and the sensible, having the sanctuary as a symbol of the [so-called] intelligible world, and the nave, of the sensible.

Again it is an image of man, as it imitates the soul through the sanctuary, and represents the body through the nave. And it is a type and image of the soul understood in itself, as it bears the glory of the [so-called] contemplative through the sanctuary, and possesses the orderliness of the practical through the nave.

Of the holy synaxis celebrated in it, the first 14__144 entrance signifies generally the first coming of our God, and specifically the conversion, through Him and with Him, of those being led from unbelief to faith, and from vice to virtue, and from ignorance to knowledge.

The readings that take place after it signify generally the divine wills and counsels, according to which all must be instructed and conduct their lives; and specifically the teaching and progress in faith of those who have believed, and for the practical, the firm disposition toward virtue, according to which, following the divine law of the commandments, they stand manfully and unshakably against the wiles of the devil, and escape the opposing energies, and for the gnostics, the state of contemplation, according to which, gathering according to their ability the spiritual principles of sensible things and of the providence concerning them, they are unerringly borne towards the truth.

And the divine melodies of the hymns the divine pleasure and delight that comes into the souls of all, according to which, being mystically strengthened, from past things of the

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καλεῖν τὸν Θεὸν ἀξιούμεθα, τὴν ἐν χάριτι τοῦ ἁγίου Πνεύματος ἀληθεστάτην υἱοθεσίαν. ∆ιὰ δὲ τοῦ "Εἷς ἅγιος" καὶ τῶν ἑξῆς τὴν πρὸς αὐτὸν τὸν Θεὸν ἑνοποιὸν χάριν καὶ οἰκειότητα. ∆ιὰ δὲ τῆς ἁγίας μεταλήψεως τῶν ἀχράντων καὶ ζωοποιῶν μυστηρίων τὴν πρὸς αὐτὸν κατὰ μέθεξιν ἐνδεχομένην δι᾽ ὁμοιότητος κοινωνίαν τε καὶ 14__140 ταὐτότητα, δι᾽ ἧς γενέσθαι θεὸς ἐξ ἀνθρώπου καταξιοῦται ὁ ἄνθρωπος.

Ὧν γὰρ ἐνταῦθα κατὰ τὴν παροῦσαν ζωὴν διὰ τῆς ἐν πίστει χάριτος πιστεύομεν μετειληφέναι δωρεῶν τοῦ ἁγίου Πνεύματος, τούτων ἐν τῷ μέλλοντι αἰῶνι κατὰ ἀλήθειαν ἀνυποστάτως [ἐνυποστάτως] αὐτῷ τῷ πράγματι κατὰ τὴν ἄπτωτον ἐλπίδα τῆς πίστεως ἡμῶν καὶ τὴν τοῦ ἐπαγγειλομένου βεβαίαν καὶ ἀπαράβατον ὑπόσχεσιν, φυλάξαντες κατὰ δύναμιν τὰς ἐντολὰς πιστεύομεν καταλήψεσθαι, μεταβαίνοντες ἀπὸ τῆς ἐν πίστει χάριτος εἰς τὴν κατ᾽ εἶδος χάριν, μεταποιοῦντος ἡμᾶς πρὸς ἑαυτὸν δηλαδὴ τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, τῇ περιαιρέσει τῶν ἐν ἡμῖν τῆς φθορᾶς γνωρισμάτων, καὶ τὰ παραδειχθέντα διὰ τῶν ἐνταῦθα αἰσθητῶν συμβόλων ἡμῖν ἀρχέτυπα χαριζομένου μυστήρια.

ΑΝΑΚΕΦΑΛΑΙΩΣΙΣ 14__142 ∆ιὰ δὲ τὸ εὐμνημόνευτον, εἰ δοκεῖ, τὴν τῶν εἰρημένων δύναμιν κατ᾽

ἐπιτομὴν ἐπιδραμόντες, οὕτω κεφαλαιώσωμεν. Ἔστι μὲν οὖν ἡ ἁγία Ἐκκλησία τύπος, ὡς εἴρηται, καὶ εἰκὼν τοῦ μὲν Θεοῦ, ὅτι δι᾽ αὐτῆς ἐργάζεται κατὰ τὴν ἄπειρον αὐτοῦ δύναμιν καὶ σοφίαν περὶ τὰς διαφόρους τῶν ὄντων οὐσίας ἀσύγχυτον ἕνωσιν, ὡς δημιουργὸς κατ᾽ ἄκρον ἑαυτῷ συνέχων καὶ κατὰ μίαν τῆς πίστεως καὶ χάριν καὶ κλῆσιν τοὺς πιστοὺς ἀλλήλοις ἑνοειδῶς συνάπτουσα, τοὺς δὲ πρακτικοὺς καὶ ἐναρέτους, κατὰ μίαν γνώμης ταὐτότητα, τοὺς δὲ θεωρητικοὺς καὶ γνωστικοὺς πρὸς τούτοις καὶ καθ᾽ ὁμόνοιαν ἀρραγῆ καὶ ἀδιαίρετον.

Τοῦ δὲ κόσμου, τοῦ τε νοητοῦ καὶ τοῦ αἰσθητοῦ τύπος ἐστίν, ὡς τοῦ [μὲν] νοητοῦ κόσμου τὸ ἱερατεῖον σύμβολον ἔχουσα, τοῦ αἰσθητοῦ δέ, τὸν ναόν.

Ἀνθρώπου δὲ πάλιν εἰκών ἐστιν, ὡς τὴν ψυχὴν διὰ τοῦ ἱερατείου μιμουμένη, τὸ δὲ σῶμα διὰ τοῦ ναοῦ προβαλλομένη. Αὐτῆς δὲ τῆς ψυχῆς καθ᾽ ἑαυτὴν νοουμένης τύπος ἐστὶ καὶ εἰκών, ὡς τοῦ [μὲν] θεωρητικοῦ διὰ τοῦ ἱερατείου φέρουσα τὸ ἐπίδοξον, τοῦ δὲ πρακτικοῦ διὰ τοῦ ναοῦ κόσμιον ἔχουσα.

Τῆς δὲ τελουμένης ἐν αὐτῇ ἁγίας συνάξεως ἡ μὲν πρώτη 14__144 εἴσοδος γενικῶς μὲν δηλοῖ τὴν πρώτην τοῦ Θεοῦ ἡμῶν παρουσίαν, ἰδικῶς δὲ τὴν δι᾽ αὐτοῦ καὶ σὺν αὐτῷ τῶν ἐξ ἀπιστίας εἰς πίστιν καὶ ἀπὸ κακίας εἰς ἀρετὴν καὶ ἀπὸ ἀγνωσίας εἰς γνῶσιν εἰσαγομένων ἐπιστροφήν.

Τὰ δὲ γινόμενα μετ᾽ αὐτὴν ἀναγνώσματα γενικῶς μὲν τὰ θεῖα θελήματά τε καὶ βουλήματα, καθ᾽ ἃ χρὴ τοὺς πάντας παιδεύεσθαί τε καὶ πολιτεύεσθαι, μηνύει· ἰδικῶς δὲ τὴν κατὰ τὴν πίστιν διδασκαλίαν καὶ προκοπὴν τῶν πιστευσάντων, καὶ τῶν πρακτικῶν τὴν κατ᾽ ἀρετὴν παγίαν διάθεσιν, καθ᾽ ἣν τῷ θείῳ νόμῳ στοιχοῦντες τῶν ἐντολῶν ἀνδρικῶς τε καὶ ἀκλονήτως ἵστανται πρὸς τὰς μεθοδείας τοῦ διαβόλου, καὶ τὰς ἀντικειμένας ἐνεργείας διαδιδράσκουσι, καὶ τῶν γνωστικῶν τὴν κατὰ θεωρίαν ἕξιν, καθ᾽ ἣν τοὺς τῶν αἰσθητῶν καὶ τῆς ἐπ᾽ αὐτοῖς προνοίας πνευματικοὺς κατὰ δύναμιν συλλεγόμενοι λόγους, ἀπλανῶς πρὸς τὴν ἀλήθειαν φέρονται.

Τὰ δὲ θεῖα τῶν ᾀσμάτων μελίσματα τὴν ἐγγινομένην ταῖς ἁπάντων ψυχαῖς θείαν ἡδονὴν καὶ τερπνότητα, καθ᾽ ἣν μυστικῶς ῥωννύμεναι τῶν μὲν παρελθόντων τῆς