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using the word man, says: "For a man indeed ought not to cover his head, since he is the image and glory of God." But it has been shown that he is not an image by virtue of being composite; for the one is an incorporeal and intelligent substance, while the other has a formed body. Therefore, one must understand his having been made in the image and likeness in another way. God, then, having made all things and being ruler and le<ad>er of all—for as he is creator, so also he is ruler and king—having made man so as to rule over the wild beasts, cattle, and birds that came into being for his sake, shows that man is his image in respect to ruling. That this is so, it is possible to learn from the apostolic saying: "But I would have you know, that the head of every man is Christ; and the head of the woman is the man." For as the man is ruled by Christ, so also the woman is ruled by the man, having him as her head. For the likeness must be understood by analogy, which does not have its similarity in the same substances, just as we say that, the relation a physician has to producing health, this relation a builder has to constructing a house; for each is productive of some work. Since, therefore, man, having become rational, imitates God in ruling over those things subject to him, in this respect he can be in the image and likeness of God. But it is best to understand the matter at hand according to the primary meaning; it has been said before that man, properly speaking, is the mind and the soul; this, by partaking of God, from this very participation becomes his image, just as we say that the one who partakes of virtue represents it, which Paul, speaking in Christ, also knowing, says to those whom he urges to be formed according to 58 Christ: "until Christ be formed in you", teaching that the true understanding of Christ, coming to be in the soul, characterizes and makes it an image according to him. "Let us make man in our image and likeness"; the image of God is his only-begotten Son; Paul teaches this, writing: "Who is the image of the invisible God", a substantial and unchangeable image; for "He that hath seen me hath seen the Father." If, then, it is said by God: "Let us make man in our image and likeness", one must not take the images as different; for the Father's is not one and the Son's another; for if he who has seen the Son has seen the Father also, and the Son is the express image of the substance of God according to the blessed Paul, one must not conceive of another image. For nothing of created things represents and characterizes God in substance. Therefore it is not said: Let us make man an image, but in the image, which is to be imaged from that one and to imitate it; for man was created with the capacity for the image. But one must understand that there are two things which God says came to be, saying: "Let us make man in our image and likeness"; for I think that the exceeding resemblance shows an unchangeable likeness, so that the likeness is even an exceeding of the image, but the image is not in every way so perfected as to have an unchangeable likeness. Thus, the image would be a beginning and a prelude of the likeness. First, then, he must come to be in the image, then in the likeness, but the "first" must not be taken in time, especially when it was the first creation of man, but in concept. And that this is so, the Spirit of scripture adds: "And God made man, in the image of God he made him". no longer adding "in the likeness." For the m[ind], approaching piety, is formed in the image of G[od], but later through progress toward 59 perfection becomes in the likeness of God which the blessed John, indicating, says: "Beloved, now are we the children of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him." For being already in the image, they hope to come to be in the likeness. That this

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ἀνθρώπου χρώμενός φησιν· "6Ἀνὴρ μὲν γὰρ οὐκ ὀφείλει κατακαλύπτεσθαι τὴν κεφαλήν, εἰκὼν καὶ δόξα Θεοῦ ὑπάρχων."6 ∆έδεικται δὲ ὅτι οὐ κατὰ τὸ σύνθετος εἶναι εἰκών ἐστιν· ὁ μὲν γὰρ ἀσώματος καὶ νοερὰ οὐσία ἐστίν, ὁ δὲ σῶμα ἔχει μεμορφω- μένον. Ἑτέρως ἄρα δεῖ λαβεῖν τὸ κατ' εἰκόνα καὶ ὁμοίωσιν αὐτὸν γεγονέναι. Ὁ Θεὸς οὖν πεποιηκὼς τὰ ὅλα πάντων τε ἄρχων καὶ προ<ηγ>ητὴς ὑπάρχων-ὡς γὰρ δημιουργὸς οὕτω καὶ ἄρχων καὶ βασιλεύς ἐστιν-ποιήσας τὸν ἄνθρωπον ὥστε καὶ ἄρχειν τῶν δι' αὐτὸν γενομένων θηρίων, κτηνῶν, πτηνῶν, δείκνυσιν εἰκόνα κατὰ τὸ ἄρχειν ἑαυτοῦ εἶναι τὸν ἄνθρωπον. Ὅτι δὲ τοῦθ' οὕτως ἔχει, ἀπὸ τῆς ἀποστολικῆς λέξεως ἔστι μαθεῖν· "6Θέλω δὲ ὑμᾶς εἰδέναι ὅτι κεφαλὴ παντὸς ἀνδρὸς ὁ Χριστός ἐστιν, κεφαλὴ δὲ τῆς γυναικὸς ὁ ἀνήρ."6 Ὡς γὰρ ἄρχεται ὑπὸ τοῦ Χριστοῦ ὁ ἀνήρ, οὕτως ἄρχεται καὶ ἡ γυνὴ ὑπὸ τοῦ ἀνδρὸς ἔχουσα αὐτὸν κεφαλήν. Κατὰ γὰρ ἀναλογίαν ἡ ὁμοιότης λημπτέα, ἥτις οὐκ ἐν ταῖς αὐταῖς ὕλαις ἔχει τὴν ὁμοιότητα, καθὸ λέγομεν ὅτι, ὃν ἔχει λόγον ἰατρὸς πρὸς τὸ ποιεῖν ὑγείαν, τοῦτον ἔχει τὸν λόγον οἰκοδόμος πρὸς τὸ κατασκευάζειν οἰκίαν· ποιητικὸς γὰρ ἑκάτερος ἔργου τινός. Ἐπεὶ οὖν μιμεῖται τὸν Θεὸν ὁ ἄνθρωπος λογικὸς γεγενημένος κατὰ τὸ ἄρχειν τῶν ὑποκειμένων αὐτῷ, κατὰ τοῦτο δύναται εἶναι κατ' εἰκόνα καὶ ὁμοίωσινΘεοῦ. Ἔστιν δὲ μάλιστα κατὰ προηγουμένην διάνοιαν ἐκλαβεῖν τὸ προκείμενον· προείρηται κυρίως ἄνθρωπος εἶναι ὁ νοῦς καὶ ἡ ψυχή· αὕτη μετέχουσα Θεοῦ ἐξ αὐτῆς τῆς μετουσίας εἰκὼν αὐτοῦ γίνεται, καθὸ λέγομεν εἰκονίζ[ει]ν τὴν ἀρετὴν τὸν μετέχοντα αὐτῆς, ὅπερ ἐπιστάμεν[ος] καὶ ὁ ἐν Χριστῷ λαλῶν Παῦλός φησιν οἷς προτρέπεται κατὰ 58 Χριστὸν εἰκονισθῆναι· "6μέχρις οὗ μορφωθῇ Χριστὸς ἐν ὑμῖν"6, διδάσκων ὅτι ἡ περὶ Χριστοῦ νόησις ἀληθὴς ἐγγι- νομένη ψυχῇ χαρακτηρίζει καὶ εἰκονίζει αὐτὴν κατ' αὐτόν. "6Ποιήσωμεν ἄνθρωπον κατ' εἰκόνα καὶ ὁμοίωσιν ἡμετέραν"6· εἰκὼν τοῦ Θεοῦ ἐστιν ὁ Υἱὸς αὐτοῦ ὁ μονογενής· Παῦλος τοῦτο διδάσκει γράφων· "6Ὅς ἐστιν εἰκὼν τοῦ Θεοῦ τοῦ ἀοράτου"6, εἰκὼν δὲ οὐσιώδης καὶ ἀπαράλλακτος· "6Ὁ"6 γὰρ "6ἑωρακὼς ἐμὲ ἑώρακε τὸν Πατέρα."6 Ἐὰν οὖν εἴρηται πρὸς τοῦ Θεοῦ· "6Ποιήσωμεν ἄνθρωπον κατ' εἰκόνα καὶ ὁμοίωσιν ἡμετέραν"6, οὐ δεῖ διαφόρους τὰς εἰκόνας λαμβάνειν· οὐ γὰρ ἄλλη Πατρὸς καὶ ἄλλη Υἱοῦ τυγχάνει· εἰ γὰρ ὁ ἑωρακὼς τὸν Υἱὸν εἶδεν καὶ τὸν Πατέρα καὶ χαρακτὴρ τῆς ὑποστάσεως τοῦ Θεοῦ ὁ Υἱός ἐστιν κατὰ τὸν μακάριον Παῦλον, οὐ δεῖ ἑτέραν εἰκόνα ἐννοεῖν. Οὐ γάρ τι τῶν γενητῶν εἰκονίζει καὶ χαρακτηρίζει κατ' οὐσίαν τὸν Θεόν. ∆ιόπερ οὐκ εἴρηται· Ποιήσωμεν τὸν ἄνθρωπον εἰκόνα, ἀλλὰ κατ' εἰκόνα, ὅπερ ἐστιν ἀπ' ἐκείνης εἰκονισθῆναι καὶ μιμήσασθαι ταύτην· χωρητικὸς γὰρ κατεσκευάσθη ὁ ἄνθρωπος τῆς εἰκόνος. ∆εῖ δὲ κατανοεῖν ὅτι δύο τινά ἐστιν ἅ φησιν ὁ Θεὸς γενέσθαι λέγων· "6Ποιήσωμεν ἄνθρωπον κατ' εἰκόνα καὶ ὁμοίωσιν ἡμετέραν"6· οἶμαι γὰρ ὅτι ἡ ὑπερβάλλουσα ἐμφέρεια ἀπαράλλακτος ὁμοιότητα ἐμφαίνει, ὡς εἶναι τὴν μὲν ὁμοιότητα καὶ εἰκόνος ὑπερβολήν, οὐ πάντως δὲ τὴν εἰκόνα οὕτως ἠκριβάσθαι ὡς ἀπαράλλακτον ἔχειν ὁμοι- ότητα. Ὡσπεροῦν ἀρχὴ καὶ προοίμιον ὁμοιώσεως εἴη ἂν ἡ εἰκών. Πρῶτον οὖν δεῖ γενέσθαι αὐτὸν κατ' εἰκόνα, εἶτα καθ' ὁμοίωσιν, τὸ δὲ πρῶτον οὐ χρόνῳ δεῖ λαβεῖν καὶ μάλιστα ὅτε πρώτη ποίησις τοῦ ἀνθρώπου ἦν, ἀλλὰ κατ' ἐπί- νοιαν. Καὶ ὅτι τοῦθ' οὕτως ἔχει, ἐπιφέρει τὸ συγγραφικὸν Πνεῦμα· "6Καὶ ἐποίησεν ὁ Θεὸς τὸν ἄνθρωπον, κατ' εἰκόνα Θεοῦ ἐποίησεν αὐτόν"6. οὐκέτι προσθεὶς τὸ καθ' ὁμοίωσιν. Ὁ γὰρ ν[οῦς] προσελθὼν τῇ θεοσεβείᾳ τυποῦται μὲν κατὰ τὴν εἰκόνα τ[οῦ Θ]εοῦ, ὕστερον δὲ διὰ προκοπῆς τῆς 59 ἐπὶ τελειότητα καθ' ὁμοίωσιν Θεοῦ γίνεται ὅπερ <παρ>ι- στα`̣ς ὁ μακάριος Ἰωάννης φησίν· "6Ἀγαπητοί, νῦν τέκνα Θεοῦ ἐσμεν καὶ οὔπω ἐφανερώθη τί ἐσόμεθα· οἴδαμεν ὅτι ἐὰν φανερωθῇ ὅμοιοι αὐτῷ ἐσόμεθα."6 Ἤδη γὰρ κατ' εἰκόνα ὄντες ἐλπίζουσιν καθ' ὁμοίωσιν γενέσθαι. Ὅτι δὲ αὕτη