If the soul receives perception of perceptible things through the cooperation of the bodily senses, and both good and bad things happen to be perceptible, how does the soul not lack sensation when separated from the body? And if it lacks sensation, it is clear that it is dead; for lack of sensation and sensation distinguishes the difference between the dead and the living. Answer. All created and rational substances have twofold apprehensive powers, both sensitive and intellectual; and one is called conceptual, by which they apprehend themselves and each other; and the other intellectual, by which they receive the knowledge of that which is beyond them. Therefore, it is not by the cooperation of the body that souls receive perception of perceptible things, but the soul itself, providing sensation by its own presence, makes the living being sensitive; and while in relation to the living being it causes sensation, in relation to itself it is perceptive, and the soul never becomes dead; for death is of the ensouled thing, and not of the soul. Therefore, the ensouled thing and the state of being ensouled need the cooperation of the body for the apprehension of perceptible things, not the soul; for the ensouled thing is one thing and the soul another, and that which is by participation is one thing and that which is by essence is another. Question 78. If God declared David to be a man after his own heart, how did the same prophet commit adultery and murder after this? And if these things are hated by God as wicked, why did God establish the lineage of the prophet from the adulteress, and cause the Lord Christ to be descended from her? This being so, how does the Scripture speak truly when it says that *The children of adulterers will not come to maturity*? Answer. For indeed David, having corrected his own errors through repentance, in this too was found to be as the heart of God, who does not will the death of the sinner so much as that he should turn and live. And indeed, the one whom he begot adulterously from the wife of Uriah, this one God put to death, because *the children of adulterers will not come to maturity*, but those born after him he did not put to death, because he took her lawfully as his wife after the killing of Uriah. And God, honoring repentance, established the lineage of David among those born from the wife of Uriah, and for the same reason caused Christ to be descended from her. Question 79. If of all the kings of Israel and Judah, Josiah showed the most fervent zeal for piety, smashing the pillars of the idols, and with the idolatrous altars of the Greeks burning the bones to ash, and cutting down from the root the groves of error, and stopping those who were offering incense and sacrificing on the high places from carrying these things out, and exalting the divine worship, and splendidly the feasts of the law, as testifies the

Eἰ τῇ συνεργίᾳ τῶν τοῦ σώματος αἰσθήσεων τῶν αἰσθη τῶν ἡ ψυχὴ λαμβάνει τὴν αἴσθησιν, αἰσθητὰ δὲ τὰ καλὰ καὶ τὰ φαῦλα τυγχάνουσι, πῶς οὐκ ἀναισθητεῖ ἡ ψυχὴ χωρισθεῖσα τοῦ σώματος; Eἰ δὲ ἀναισθητεῖ, δῆλον ὅτι νενέκρωται· νε κρῶν γὰρ καὶ ζώντων διαφορὰν ἀναισθησία διακρίνει καὶ αἴσθησις. Ἀπόκρισις. Πᾶσαι αἱ κτισταί τε καὶ λογικαὶ οὐσίαι διπλᾶς ἔχουσι καταληπτικὰς δυνάμεις, αἰσθητικήν τε καὶ νοητικήν· καὶ ἐννοητικὴν μὲν λεγομένην, καθ' ἣν καταλαμβάνουσιν αὑτάς τε καὶ ἀλλήλας· νοητικὴν δέ, καθ' ἣν δέχονται τὴν γνῶσιν τοῦ ὑπὲρ αὐτάς. Oὐ συνεργίᾳ οὖν τοῦ σώματος αἱ ψυχαὶ τῶν αἰ σθητῶν λαμβάνουσι τὴν αἴσθησιν, ἀλλὰ αὐτὴ ἡ ψυχὴ αἴσθησιν παρέχουσα τῇ αὑτῆς παρουσίᾳ αἰσθητικὸν τὸ ζῶον ποιεῖ· καὶ ὡς μὲν πρὸς τὸ ζῶόν ἐστιν αἰσθητικόν, ὡς δὲ πρὸς ἑαυ τήν ἐστιν αἰσθητική, καὶ οὐδέποτε γίνεται νεκρὰ ἡ ψυχή· νέκρωσις τοῦ ἐμψύχου γὰρ ὑπάρχει, καὶ οὐ τῆς ψυχῆς. Συν εργίας οὖν δέεται τοῦ σώματος πρὸς τὴν κατάληψιν τῶν αἰ σθητῶν τὸ ἔμψυχον καὶ ἡ ἐμψυχία, οὐχὶ ἡ ψυχή· ἄλλο γὰρ τὸ ἔμψυχον καὶ ἄλλο ἡ ψυχή, καὶ ἄλλο τὸ κατὰ μετουσίαν καὶ ἄλλο τὸ κατ' οὐσίαν. Ἐρώτησις οη. Eἰ κατὰ τὴν ἑαυτοῦ καρδίαν εἶναι τὸν ∆αυῒδ ὁ θεὸς ἀπε φήνατο, πῶς μετὰ ταῦτα μοιχείαν καὶ φόνον ὁ αὐτὸς προφή της εἰργάσατο; Καὶ εἰ ταῦτα ὑπὸ θεοῦ ὡς φαῦλα μεμίσηνται, διὰ τί ἐκ τῆς μοιχαλίδος τὸ γένος ὁ θεὸς τοῦ προφήτου συν έστησε, καὶ τὸν δεσπότην Χριστὸν ἐξ αὐτῆς γενεαλογεῖσθαι ἐποίησε; Τούτου δὲ ἔχοντος οὕτως, πῶς ἡ γραφὴ ἀληθεύει λέγουσα ὅτι Τέκνα μοιχῶν ἀτέλεστα; Ἀπόκρισις. Καὶ γὰρ ὁ διὰ μετανοίας τὰ οἰκεῖα σφάλματα διορθω σάμενος ∆αυῒδ καὶ κατὰ τοῦτο εὑρέθη ὡς καρδία θεοῦ, τοῦ μὴ βουλομένου τὸν θάνατον τοῦ ἁμαρτωλοῦ ὡς τὸ ἐπιστρέψαι καὶ ζῆν αὐτόν. Καὶ ὃν μὲν μοιχικῶς ἐγέννησεν ἐκ τῆς τοῦ Oὐρίου τοῦτον ἐθανάτωσεν ὁ θεός, διὰ τὸ εἶναι τέκνα μοιχῶν ἀτέλεστα, τοὺς δὲ μετὰ τοῦτον γεννηθέντος οὐκ ἐθανάτωσε, διὰ τὸ λαβεῖν αὐτὸν ταύτην μετὰ τὴν ἀναίρεσιν τοῦ Oὐρίου εἰς γυναῖκα ἐπιεικῶς. Τιμῶν δὲ τὴν μετάνοιαν ὁ θεὸς ἐν τοῖς ἐκ τῆς τοῦ Oὐρίου γεννηθεῖσι συνεστήσατο τοῦ ∆αυῒδ τὸ γένος ὁ θεός, καὶ τὸν Χριστὸν διὰ τὴν αὐτὴν αἰτίαν ἐξ αὐτῆς κατά γεσθαι ἐποίησεν. Ἐρώτησις οθ. Eἰ πάντων τῶν βασιλέων Ἰσραὴλ καὶ Ἰούδα τὸν περὶ εὐ σέβειαν ζῆλον ὁ Ἰωσίας θερμότατον ἐπεδείξατο, τὰς στήλας τῶν εἰδώλων συντρίψας, καὶ σὺν τοῖς εἰδωλικοῖς θυσιαστηρίοις τῶν Ἑλλήνων τὰ ὀστέα τεφρώσας, καὶ τὰ ἄλση τῆς πλάνης ἄρδην ἐκκόψας, καὶ τοὺς ἐν τοῖς ὑψηλοῖς θυμιῶντας καὶ θύον τας τοῦ ταῦτα ἐκτελεῖν ἀποστήσας, καὶ τὴν θείαν ἀνυψώσας λατρείαν, καὶ λαμπρῶς τὰς τοῦ νόμου ἑορτάς, ὡς μαρτυρεῖ ἡ