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The foremost 55 of the apostles, Peter, calls the soul the man of the heart, and so does the blessed Paul; "For I delight in the law of God according to the inner man", that is, according to the mind, according to the soul. But when it is said: "There was a certain man in the land of Ausitis", and: "It came to pass when men began to multiply", it indicates both together. If, therefore, we take it literally, "and God said: Let us make man" signifies the composite man. But the blessed Paul wishes to extend the name of man not only to the composite but even to the phenomenal and perceptible, that is, to the body, saying: "Though our outward man perish, yet the inward man is renewed day by day." And according to a first approach, each of us is composed of soul and body, but there are those who say that man is composed of three things, of soul and body and spirit, which they also construct using the apostolic saying that declares: "And the God of peace sanctify you wholly, and may your whole spirit and soul and body", not considering it consistent that this was said of the Holy Spirit so that it might be whole, which is not by nature able to come into weakness. Of this, therefore, they bring forward as proof also another saying that goes thus: "The Spirit itself bears witness with our spirit"; for our spirit, they say, is different from the Holy Spirit, being witnessed to by the Holy Spirit, when it is well. And that from Daniel: "Spirits and souls of the righteous, bless the Lord", they think is representative of the same thing. But those who do not wish the spirit to be different from the soul say that it signifies the will through the spirit, or that he also designated the soul itself by the appellation of 56 spirit. But those who disagree with this say that by using the conjunctive particle "and" in "spirits and souls of the righteous," he shows that the soul is different from the spirit. But as constructive proof that man is composed of soul and body, they bring forward what is explicitly said in the Gospel: "Fear not them which kill the body, but are not able to kill the soul; but rather fear him which is able to destroy both soul and body in hell." But if men kill the one but not the other, the body and the We said, therefore, man is also the body alone, but not simply, but "outward man" with an addition, and the soul alone is man, not simply, but "inward man," but the composite is simply "man," adding nothing. Let it be investigated, therefore, here concerning what is said by the God of all. "Let us make man in our image and likeness." Therefore, man was not made in the image of God according to the composite; for God is not anthropomorphic. And the divine teaching confirms this; for God is said to be spirit and light, and light and spirit do not have the form of a man. But scripture also proclaims that God has seven eyes that see all the earth, but man has two; therefore man will not be found to be in the image of God, if we consider it thus. But we say these things not as if God has seven perceptible eyes, but hunting for how man is in the image of God; for the word has shown his perfect overseeing power through the number seven and through the virtues that the number seven has, as has already been said. Again, God is said to have wings, as the holy one says: "In the shadow of your wings you will cover me", but man is a wingless creature, and it is not possible for the wingless to have the image and likeness of God, not taking 57 God's wings to be perceptible but rather transcendent thoughts that carry upward those who long for this. It must be investigated, therefore, how man was made in the image and likeness of God. For indeed the most wise Paul [uses] this name upon the

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καρδίας ἄνθρωπον λέγει ὁ πρόκριτος 55 τῶν ἀποστόλων Πέτρος τὴν ψυχήν, καὶ Παῦλος ὁ μακά- ριος· "6Συνήδομαι γὰρ τῷ νόμῳ τοῦ Θεοῦ κα<τὰ> τὸν ἔσω ἄνθρωπον"6, του῀̣τ' ἔστιν κατὰ τὸν νοῦν, κατὰ τὴν ψυχήν. Ὅταν δὲ λέγηται· "6Ἄνθρωπός τις ἦν ἐν χώρᾳ τῇ Αὐσίτιδι"6, καί· "6Ἐγένετο ἡνίκα ἤρξαντο οἱ ἄνθρωποι πολλοὶ γίνεσθαι"6, τὸ συναμφότερον δηλοῖ. Ἐὰν οὖν ἐπὶ τοῦ ῥητοῦ λαμβάνωμεν, τὸ σύνθετον ἄνθρωπον σημαίνει τὸ "6καὶ εἶπεν ὁ Θεός· Ποιήσωμεν ἄνθρωπον"6. Οὐ μόνον δὲ περὶ τοῦ συνθέτου ἀλλὰ μέχρι καὶ τοῦ φαινομένου καὶ αἰσθητοῦ, τουτ' ἔστιν τοῦ σώματος, παρατείνειν τὴν ὀνομασίαν τὴν τοῦ ἀνθρώπου ὁ μακάριος Παῦλος βούλεται λέγων· "6Εἰ καὶ ὁ ἔξω ἡμῶν ἄνθρωπος διαφθείρεται, ἀλλ' ὁ ἔσω ἀνακαινοῦται ἡμέρᾳ καὶ ἡμέρᾳ."6 Καὶ κατὰ μὲν πρώτην ἐπιβολὴν ἕκαστος ἡμῶν συνέστηκεν ἐκ ψυχῆς καὶ σώματος, εἰσὶν δὲ οἳ ἐκ τριῶν συνεστάναι λέγουσι τὸν ἄνθρωπον ἐκ ψυχῆς καὶ σώματος καὶ πνεύματος, ὃ καὶ κατασκευάζουσιν συγχρώμενοι τῷ ἀποστολικῷ ῥητῷ φάσκοντι· "6Ὁ δὲ Θεὸς τῆς εἰ[ρ]ήνης ἁγιάσαι ὑμᾶς ὁλοτελεῖς καὶ ὁλόκληρον ὑμῶν τὸ [π]νεῦμα καὶ ἡ ψυχὴ καὶ τὸ σῶμα"6, οὐκ ἀκόλουθον ἡγούμενοι τὸ περὶ τοῦ ἁγίου Πνεύματος εἰρῆσθαι ἵν' ᾖ ὁλόκληρον, ὃ οὐδὲ εἰς ἀσθένειαν ἐλθεῖν πέφυκεν. Τούτου οὖν ἀποδεικτικὸν παράγουσιν καὶ ἕτερον ῥητὸν οὕτως ἔχον· "6Αὐτὸ τὸ Πνεῦμα συμμαρτυρεῖ τῷ πνεύματι ἡμῶν"6· τὸ γὰρ ἡμῶν, φασίν, πνεῦμα ἕτερόν ἐστιν παρὰ τὸ ἅγιον Πνεῦμα, μαρτυρούμενον ὑπὸ τοῦ ἁγίου Πνεύματος, ὅταν εὖ ἔχῃ. Καὶ τὸ ἀπὸ τοῦ ∆ανιήλ· "6Πνεύματα καὶ ψυχαὶ δικαίων εὐλογεῖτε τὸν Κύριον"6, τοῦ αὐτοῦ παραστατικὸν οἴονται. Οἱ δὲ μὴ βουλόμενοι ἕτερον εἶναι τὸ πνεῦμα παρὰ τὴν ψυχὴν λέγουσιν ὅτι τὴν γνώμην ση[μ]αίνει διὰ τοῦ πνεύμα- τος ἢ ὅτι καὶ αὐτὴν τὴν ψυχὴν τῇ προσηγορί[ᾳ] τοῦ 56 πνεύματος ἐδήλωσεν. Οἱ δὲ πρὸς τοῦτο ἀνανεύοντές φασιν ὅτι συμπλεκτικῷ χρησάμενος συνδέσμῳ τῷ καὶ ἐν τῷ "6πνεύματα καὶ ψυχαὶ δικαίων"6 δηλοῖ ἕτερον εἶναι τὴν ψυχὴν παρὰ τὸ πνεῦμα. Κατασκευαστικὸν δὲ τὸ ἐκ ψυχῆς καὶ σώματος συνεστάναι τὸν ἄνθρωπον παράγουσιν τὸ ἐν τῷ εὐαγγελίῳ διαρρήδην λεγόμενον· "6Μὴ φοβεῖσθε ἀπὸ τῶν ἀποκτεννόντων τὸ σῶμα, τὴν δὲ ψυχὴν μὴ δυνα- μένων ἀποκτεῖναι· φοβήθητε δὲ τὸν δυνάμενον καὶ ψυχὴν καὶ σῶμα ἀπολέσαι ἐν γεένν[ῃ]."6 Εἰ δὲ τὸ μὲν ἀποκτέν- νουσιν ἄνθρωποι, τὸ δὲ οὔ, δύο εἰσὶν τὸ σῶμα καὶ ἡ Ἐλέγομεν οὖν ἄνθρωπον καὶ τὸ σῶμα μόνον, ἀλλ' οὐχ ἁπλῶς, ἀλλ' ἔξω ἄνθρωπονμετὰ προσθήκης, καὶ μόνην τὴν ψυχὴν ἄνθρωπον οὐχ ἁπλῶς, ἀλλὰ ἔσω ἄνθρωπον, τὸν δὲ σύνθετον ἁπλῶς ἄνθρωπον μηδὲν προστιθέντες. Ζητείσθω οὖν ἐνταῦθα περὶ οὗ λέγεται πρὸς τοῦ Θεοῦ τῶν ὅλων. "6Ποιήσωμεν ἄνθρωπον κατ' εἰκόνα καὶ ὁμοιώσιν ἡμετέραν."6 Οὐ κατὰ τὸν σύνθετον τοίνυν κατ' εἰκόνα Θεοῦ ὁ ἄνθρωπος γέγονεν· οὐ γὰρ ἀνθρω- πόμορφος ὁ Θεός. Καὶ τοῦτο ἡ θεία διδασκαλία βεβαιοῖ· λέγεται γὰρ ὁ Θεὸς πνεῦμα καὶ φῶς εἶναι, φῶς δὲ καὶ πνεῦμα οὐκ ἔχει μορφὴν ἀνθρώπου. Ἀλλὰ καὶ ἑπτὰ ὀφθαλμοὺς ἔχειν τὸν Θεὸν ἡ γραφὴ διαγορεύει καθορῶντας πᾶσαν τὴν γῆν, ὁ δὲ ἄνθρωπος δύο ἔχει· οὐκ ἄρα κατ' εἰκόνα Θεοῦ ὁ ἄνθρωπος, οὕτως ἡμῶν θεωρούντων, εὑρεθήσεται. Ταῦτα δέ φαμεν οὐχ ὡς τοῦ Θεοῦ ἑπτὰ αἰσθη- τοὺς ὀφθαλμοὺς ἔχοντος, ἀλλὰ θηρεύοντες πῶς κατ' εἰκόνα Θεοῦ ὁ ἄνθρωπός ἐστιν· τὴν γὰρ τελείαν ἐποπτικὴν αὐτοῦ δύναμιν διὰ τῆς ἑβδομάδος ἐδήλωσεν ὁ λόγος καὶ δι' ἃς ἔχει ἀρετὰς ὁ ἑπτὰ ἀριθμός, ὡς ἤδη προείρηται. Πάλιν ὁ Θεὸς λέγεται πτέρυγας ἔχειν καθὰ ὁ ἅγιός φ[η]σιν· "6Ἐν σκέπῃ τῶν πτερύγων σου σκεπάσεις με"6, ὁ δὲ ἄνθρωπος ἄπτερον ζῷόν ἐστιν, τὸ δὲ ἄπτερον οὐχ οἷόν τε εἰκόνα κα[ὶ ὁ]μοίωσιν ἔχειν Θεοῦ, οὐκ ἐπὶ αἰσθητῶν 57 λαμβανόντων ἡμῶ[ν] τὰς τοῦ Θεοῦ πτέρυγας ἀλλ' ἐπὶ νοήσεων ὑπερβαλλουσῶν καὶ ἄνω φερουσῶν τοὺς τοῦτο ποθοῦντας. Ἐρευνητέον οὖν πῶς κατ' εἰκόνα καὶ ὁμοίωσιν τοῦ Θεοῦ ὁ ἄνθρωπος γέγονεν. Καὶ γὰρ καὶ ὁ σοφώτατος Παῦλος τούτῳ τῷ ὀνόματι ἐπὶ τοῦ