,

that he is the man on earth who "walks according to the flesh," according to "but you die like men". This man is on the earth not only in body, but also in heart. "he sets his mind on earthly things," "he digs deep for himself a dwelling." None of such men is righteous. But I speak of man not simply, but of the one not being on the earth who is able to be righteous. "Someone walking on earth, if he has his citizenship in heaven," is wise, not on the earth. For this reason, he who has righteousness is not prevented from being named after it. Because: as for the historical sense, does it not stand? If you wish to take it in the historical sense, you proceed to the dogma that there is no man born on earth without sin. But I said that this brings us trouble concerning John and concerning Jeremiah, unless you take that sin according to which it is said: "all have sinned."

But you know that I once made a distinction and said that not every sin brings harm to the one who commits it, at which time I also used such an image: let there be a painter learning the art; he paints many images not well, and this is not a sin that brings blame. For this reason he does not paint well, in order that he may learn to paint well. And one must do many things incorrectly, in order that one may thus easily achieve the goal of the work one has. And they also say concerning the inventors, that the inventors were not as skilled as those who came before them, or as they themselves were when they persevered. At any rate, the ancient painters are said to have painted things so unlike the original forms, that in the case of a painting the image happens to be better. Thus, then, you might say that everyone who is born on the earth has this sin, not the one opposed to virtue, but the one that leads to virtue. Assuredly, at any rate, we say that the one who is eager to paint an image, but is just beginning the art and sometimes paints poorly, paints better than the one who is already long-practiced in the art, if that one paints carelessly out of laziness; and if you compare the work to the work, that of the careless one is better; but if you look to the intention, that one who painted more poorly painted better. Thus, then, we also understand it by an analogy of quantity. The one who is able to learn ten verses, but learns twelve, we say: he has learned much; but the one who is able to learn fifty, but learns forty, we say has learned nothing. who will do good and will not sin. Such a man is not on the earth, who will do good and will not sin. I wish to grasp a higher thought; but do not ascribe tastelessness to me. It is said of Jesus alone: "before he chooses evil, he will choose the good." Only the child according to Jesus, the one "who knew no sin," with respect to the choice of evil things, chose the good, but all the others after knowing wickedness—this one which is punished, not the one that is blameworthy, but the one that is introductory. "There is not, then, a man who will do good and will not sin." All have the good after sin, but the aforementioned sin, the one that pre-exists virtue. Behold, many who seem to have a quickness of mind and have given themselves over to their own quickness think they know everything; and when they begin to take up again those things which they think they know, they find themselves in such ignorance that they give up learning. And we know by experience: often I thought concerning a small tablet that it is easy to understand, and it appeared more difficult than all things to one paying attention to each thought. This ignorance is before knowledge; and it is not contrary to knowledge, but before knowledge. At any rate, the one who thinks he knows something, unless he finds himself to be as one who knows nothing, is not able to receive knowledge. Therefore, there is only one of whom this has been said: "before he chooses evil, he chose the good." And so even if this does not seem so to Apollinarius and those with him, their dogma is refuted. "Before choosing evil": He was never able to sin, because coming only as far as a first impulse, he does not extend this to a disposition. Therefore, it can be brought to the same point, but it can also be understood otherwise, that in the temple that is the man, the God Logos has come to be. But the God Logos

ὅτι ἐκεῖνος ἄνθρωπός ἐστιν ἐπὶ τῆς γῆς ὁ "κατὰ σάρκα περιπατῶν", κατὰ τὸ "ὑμεῖς δὲ δὴ ὡς ἄνθρωποι ἀποθνῄσκε 220 τε". οὗτος ἐπὶ τῆς γῆς ἔστιν οὐ μόνον τῷ σώματι, ἀλλὰ καὶ τῇ καρδίᾳ. "τὰ ἐπίγεια φρονεῖ", "βαθύνει ἑαυτῷ εἰς τὴν κάθισιν". οὐδεὶς τῶν τοιούτων δίκαιός ἐστιν. λέγω δὲ ἄνθρωπον οὐχ ἁπλῶς, ἀλλὰ τὸν μὴ ὄντα ἐπὶ τῆς γῆς δυνάμενον εἶναι δίκαιον. "ἐπὶ γῆς τις περιπατῶν, ἐὰν ἔχῃ ε᾿̣ν ο̣ὐρανῷ τὸ πολί τευμα", σοφός ἐστιν οὐκ ἐπὶ τῆς γῆς. διὰ τοῦτο οὐ κεκώλυται τὸν δικαιοσύνην ἔχοντα παρονομάζεσθαι ἀπ' αὐτῆς. ἐπερ· ὡς πρὸς τὴν ἱστορίαν οὐ στήκει; ἐὰν πρὸς ἱστορ̣ίαν θέλῃς αὐτὸ λαβεῖν, εἰς δόγμα χωρεῖς, ὅτι οὐκ ἔστιν ἐπὶ τῆς γῆς γενάμενος ἄνθρωπο̣ς ἄνευ ἁμαρτίας. εἶπον δέ, ὅτι κάματον ἡμῖν φέρει τ̣οῦτ̣ο περὶ τοῦ Ἰωάννου̣ καὶ πε̣ρι`̣ το̣υ῀̣ Ἰηρεμί-ου, εἰ μὴ ἄρα ἐκείνην τὴν ἁμαρτίαν λάβῃς̣, καθ' ἣν εἴρηται· "πάντες ἥμαρ̣τ̣ον."

οἶδας δέ, ὅτι διῄρησα αὐτό ποτε καὶ ἔλεγον, ὅτ̣ι οὐ πᾶσα ἁμαρτία βλάβη̣ν φέρει τῷ ἐνεργοῦντι, ὅτε καὶ εἰκόνι τοιαύτῃ κέχ̣ρημαι ὅτι ἔστω ζωγράφος μανθάνων τὴν τέχνην· πολλὰς εἰκόνας̣ γράφει οὐ καλῶς, καὶ οὐκ ἔστιν αὕτη ψόγον ἡ ἁμαρτία φέρουσα. διὰ τοῦτο οὐ καλῶς γράφει, ἵνα μάθῃ καλῶς γράφειν. πολλὰ δὲ δεῖ ἡμαρτημένως ποιῆσαι, ἵν' οὕτω τις εὐμαρῶς κατορθώσῃ τὸν σκοπόν, οὗ ἔχει ἔργου. λέγουσιν δὲ καὶ περὶ τῶν εὑρετῶν, ὅτι οὐκ ἦσαν οὕτως οἱ εὑρεταὶ ὡς οἳ πρότερον γεγένην̣ται ἢ αὐτοὶ ὅτε ἐνέμειναν. οἱ ζωγράφοι λέγονται γοῦν οι῾̣ π̣α̣λαιο̣ι´̣, ὁ´̣τι̣ τοσ̣οῦτον ἀπεοικότα ταῖς πρωτοτύποις μορφαῖς ἔγραφον, ὡς ἐπὶ γραφῆς τυγχάνειν τὴν εἰκόνα ἀμείνω. οὕτως οὖν εἴποις, ὅτι πᾶς ὁ γινόμενος ἐπὶ τῆς γῆς ἔχει ἁμαρτίαν ταύτην, οὐ τὴν ἐναντιουμένην τῇ ἀρετῇ, ἀλλὰ τὴν φέρουσαν ἐπὶ τὴν ἀρετήν. ἀμέλει γοῦν τὸν σπουδάζοντα γράφειν εἰκόνα, ἀρξάμενον δὲ τῆς τέχνης, ἐνίοτε κακῶς γράφοντα λέγομεν τοῦ ἤδη ἐνχρονίσαντος τῇ τέχνῃ κρειττόνως γράφειν, ἐὰν ἐκεῖνος ἐκ ῥαθυμίας α᾿̣μελῶς γράψῃ· καὶ ἐὰν συνκρίνῃς τὸ ποίημα τῷ ποιήματι, τὸ τοῦ ἀμελοῦς ἄμεινόν ἐστιν· ἐὰν δὲ εἰς τὴν προ αίρεσιν σκοπήσῃς, ἐκεῖνος μᾶλλον ἔγραψεν ὁ χειρόνως γράψας. οὕτω οὖν καὶ κατ' ἀναλογίαν ποσότητος λαμβάνομεν. τὸν δυνάμενον δέκα ἔπη ἐκμαθεῖν, ἐκμαθόντα δὲ δώδεκα λέγομεν· πολ̣λὰ ἐξέμαθεν· τὸν δὲ δυ 221 νάμενον πεντήκοντα, ἐκμαθόντα δὲ τετταράκοντα λέγομεν μηδὲν ἐκμεμαθη κέναι. ὃς ποιήσει ἀγαθὸν καὶ οὐχ ἁμαρτήσεται. ὁ τοιοῦτος οὐκ ἔστιν ἐπὶ τῆς γῆς ἄνθρωπος, ὃς ποιήσει ἀγαθὸν καὶ οὐχ ἁμαρτήσεται. ὑψηλοτέραν θέλω λαβει῀̣ν δ̣ιάνοιαν· ἀλλὰ μή μοι ἀπει ροκαλίαν ἐπιγράψητε. περὶ μόνου τοῦ Ἰησοῦ εἴρηται· "πρὶν π̣ροέληται πο νηρά, ἐκλέξεται τὸ ἀγαθόν." μόνον το`̣ π̣αιδίον τὸ κατὰ τὸν Ἰησοῦν, τὸ "μὴ ἐγνωκότα ἁμαρτίαν", προαίρεσιν τῶν πονηρῶν, εἵλατο τὸ ἀγαθο´̣ν, πάντες δὲ οἱ ἄλλοι μετὰ τὸ γνῶναι πονηρίαν ταύτην τὴν τιμωμένην, οὐ τὴν ἐπίψογον, ἀλλ̣ὰ τὴν εἰσαγομένην. "οὐκ ἔστιν οὖν ἄνθρωπος, ὃς ποιήσει ἀγαθὸν καὶ οὐχ ἁμαρτη´̣σεται." μετὰ ἁμαρτίαν πάντες τὸ ἀγαθὸν ἔχουσιν, ἁμαρτίαν δὲ τὴν εἰρημε´̣νην̣, τὴν προϋφισταμένην τῆς ἀρετῆς. ι᾿̣δ̣ε´̣, πολλοὶ δοκοῦντες ἔχειν ἐντρέχειαν διανοίας καὶ ἀποδεδωκότες τῇ ἐντρεχείᾳ ἑαυτῶν οἴονται πάντα εἰδέναι· καὶ ὅταν ἄρξωνται ἀναλαμ βάνειν ἐκεῖνα, ἃ οἴονται εἰδέναι, ἐν τοσαύτῃ α᾿̣γνοίᾳ γίνονται, ὡς ἀπ ειπεῖν τὴν μάθησιν. καὶ τῇ πείρᾳ ἴσμεν· πολλάκις ἐνόμισα περὶ πτυκ τίου, ὅτι εὔκολόν ἐστιν νοῆσαι, καὶ δυσκολώτερον ἐφάνη πάντων ἐπισ̣τ̣ά νοντι̣ ε῾̣κ̣α´̣στου διανοίᾳ. αὕτη ἡ ἄγνοια πρὸ ἐπιστήμης ἐστίν· κ̣αὶ οὐκ ἐναντία ἐπιστήμης ἐστίν, ἀλλὰ πρὸ ἐπιστήμης. ὁ γο̣ῦν̣ ο̣ἰόμενος εἰδέναι τι, ἐὰν μὴ οὕτως ἑαυτὸν εὕρῃ ὡς οὐδὲν εἰδότα, οὐ δύναται γν̣ω῀̣ σι̣ν λαβεῖν. μόνος οὖν εἷς ἔστιν, περὶ οὗ τοῦτο εἴρηται· "πρὶν προέλητ̣αι πονηρά, ἐξελέξατο τὸ ἀγαθόν." κἂν μὴ δοκῇ οὖν Ἀπολιναρίῳ καὶ τοῖς μετ' αὐτ̣οῦ τούτου, ἀναιρεῖται αὐτῶν τὸ δόγμα. "πρὶν προελέσθαι πο̣ν̣η̣ρά"· ἁμαρ τεῖν οὔπ̣οτ̣' η᾿̣δυ´̣νατο, ὅτι μέχρι προπαθείας γινόμενος οὐκ ἐκτείνε̣ι ταύ την εἰς δ̣ι̣άθεσιν. δύναται οὖν εἰς τὸ αὐτὸ ἄγεσθαι, δύναται δὲ καὶ ἑτέρως νοεῖσθαι, ὅτι ἐν τῷ ναῷ τῷ ἀνθρώπῳ γέγονεν ὁ θεὸς Λόγος. ὁ θεὸς δὲ Λόγος