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are allegorized, but visible things. And the firmament, he says, and the sea, both plants and trees and herbs, grass, animals, fish, birds, all visible things 55.3 that have come to be in truth, and he made man being in truth. He therefore placed this one whom he formed in paradise, having made 55.4 the man himself in the image, and in the image of God. Do not meddle with the gifts of God which have been given to man by grace. For we do not 55.5 deny that all men are in the image of God. But as to how one is in the image, we do not meddle. For we do not understand the form to be in the image, nor the soul, nor the mind, nor virtue. For there are 55.6 many things preventing me from speaking thus. But neither do we say that the body is not in the image, nor the soul. For it is the part of the faithful to confess the scripture and not to deny it, but of the unfaithful to "set aside the grace". Therefore, the "in the image" is in man, but God himself knows how 55.7 it is. For if you should say He made man in His image and you should think it is the body, but God is invisible, incomprehensible, unimaginable, how will that which is visible and comprehensible and subject to touch be an image of the 55.8 invisible and incomprehensible? And if you should say the body is not in the image, he says, "he took dust from the earth and formed man." And he calls the earthly thing man, and he calls the soulish thing man; for he says, "he breathed into his face the breath of life and 55.9 man became a living soul." But we understand the soul and the body to be created. How created? For he says, "he breathed"; and we say that the soul is neither a part of God nor foreign to the in-breathing. But how this is understood in detail is known to God alone. 56.1 But we, without meddling and without malice, believe God who speaks truth in all things. And if you should say that the soul is that which is in the image, hear the apostle saying that "the word of God is living and active and sharper than any two-edged sword, and piercing 56.2 even to the divisions of the soul." If, therefore, the soul has divisions, but God is indivisible, how can the soul be that which is in the image? For the soul does not know the future, but God certainly knows it. And we see the things in front of the body, while being ignorant of the things behind. And if you should say that it is not the soul, it is certain that he has also called the soul man, and 56.3 soul and body is man. But you might say that the mind is that which is in the image. But the scripture says, "I see another law warring in my members and taking me captive in my mind to the law of sin which is in my members." How then will the mind, being taken captive, be in the image? * that "I will sing with the mind, I will sing with the spirit." 56.4 And if you should say that virtue is that which is in the image, I will say to you: tell me about Adam, what virtue did he work before he was formed? For there was no virtue in the beginning, but from the beginning he was formed in the image. And if you should say that it is not virtue, you do not speak well. For what is it fitting to be in the image, if not virtue? But man was formed in the image before virtue. For Adam had not yet conducted himself in virtue, it is clear 56.5 he had not even been created. And if you should say that baptism is in the image, were the righteous who did not receive baptism not in the image? For from Moses and the sea the type began, from John the grace was opened, and in Christ the gift was perfected. 57.1 Therefore all have the "in the image", but not according to nature. For men do not have the "in the image" according to equality with God. For God is incomprehensible, unimaginable, being spirit and spirit above 57.2 every spirit and light above every light. But what he himself has gifted we do not deprive man of; for he is true who with grace the

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ἔστιν ἀλληγορούμενα, ἀλλ' ὁρατά. καὶ στερέωμα, φησί, καὶ θάλασσαν, βλαστήματά τε καὶ ξύλα καὶ βοτάνας χόρτον ζῷα ἰχθύας ὄρνεα, πάντα τὰ ὁρώμενα ἐν 55.3 ἀληθείᾳ γεγονότα, ἄνθρωπόν τε ἐν ἀληθείᾳ ὄντα ἐποίησεν. ἔθηκε τοίνυν τοῦτον ὃν ἔπλασεν ἐν τῷ παραδείσῳ, κατ' εἰκόνα ποιήσας 55.4 τὸν αὐτὸν ἄνθρωπον, κατ' εἰκόνα θεοῦ δέ. μὴ περιεργάζου δὲ τὰ τοῦ θεοῦ δωρήματα τὰ κατὰ χάριν τῷ ἀνθρώπῳ δεδομένα. οὐκ 55.5 ἀρνούμεθα γὰρ πάντας ἀνθρώπους εἶναι κατ' εἰκόνα θεοῦ. τὸ δὲ πῶς οὐ περιεργαζόμεθα τοῦ κατ' εἰκόνα. οὔτε γὰρ τὸ πλάσμα νοοῦμεν κατ' εἰκόνα οὔτε τὴν ψυχὴν οὔτε τὸν νοῦν οὔτε τὴν ἀρετήν. πολλὰ 55.6 γάρ ἐστι τὰ κωλύοντά με οὕτως λέγειν. ἀλλ' οὔτε λέγομεν τὸ σῶμα μὴ εἶναι κατ' εἰκόνα οὔτε τὴν ψυχήν. πιστῶν γὰρ τὸ ὁμολογεῖν τὴν γραφὴν καὶ μὴ ἀρνεῖσθαι, ἀπίστων δὲ τὸ «ἀθετεῖν τὴν χάριν». ἔστιν οὖν ἐν τῷ ἀνθρώπῳ τὸ κατ' εἰκόνα, αὐτὸς δὲ οἶδεν ὁ θεὸς πῶς 55.7 ἐστιν. ἐὰν γὰρ εἴπῃς τὸν ἄνθρωπον ἐποίησε κατ' εἰκόνα καὶ νομίσῃς εἶναι τὸ σῶμα, ὁ δὲ θεὸς ἀόρατος ἀκατάληπτος ἀπερινόητος, πῶς τὸ ὁρατὸν καὶ καταληπτὸν καὶ ὑπὸ ἁφὴν ἐμπῖπτον εἰκὼν ἔσται τοῦ 55.8 ἀοράτου καὶ ἀκαταλήπτου; καὶ ἐὰν εἴπῃς, οὐκ ἔστι τὸ σῶμα κατ' εἰκόνα, «ἔλαβε» φησί «χοῦν ἀπὸ τῆς γῆς καὶ ἔπλασε τὸν ἄνθρωπον». καὶ ἄνθρωπον καλεῖ τὸ χοϊκόν, καὶ ἄνθρωπον καλεῖ τὸ ψυχικόν· «ἐνεφύσησε» γάρ φησιν «εἰς τὸ πρόσωπον αὐτοῦ πνοὴν ζωῆς καὶ 55.9 ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν». κτιστὴν δὲ τὴν ψυχὴν καὶ τὸ σῶμα νοοῦμεν. πῶς κτιστήν; «ἐνεφύσησε» γάρ φησιν· καὶ οὔτε μέρος θεοῦ λέγομεν εἶναι τὴν ψυχὴν οὔτε ἀλλοτρίαν τοῦ ἐμφυσήματος. πῶς δὲ κατὰ λεπτὸν τοῦτο νοεῖται, θεῷ μόνῳ ἔγνωσται. 56.1 Ἡμεῖς δὲ ἀπεριέργως καὶ ἀκακουργήτως πιστευόμεν θεῷ τῷ ἀληθεύοντι ἐν πᾶσι. καὶ ἐὰν εἴπῃς ὅτι ἡ ψυχή ἐστι τὸ κατ' εἰκόνα, ἄκουε λέγοντος τοῦ ἀποστόλου ὅτι «ζῶν ὁ λόγος τοῦ θεοῦ καὶ ἐνεργὴς καὶ τομώτερος ὑπὲρ πᾶσαν μάχαιραν δίστομον καὶ διικνού56.2 μενος ἄχρι μερισμῶν ψυχῆς». εἰ τοίνυν μερισμοὺς ἔχει ἡ ψυχή, ὁ θεὸς δὲ ἀμέριστός ἐστι, πῶς δύναται ἡ ψυχὴ εἶναι τὸ κατ' εἰκόνα; οὐ γὰρ οἶδε τὸ μέλλον ἡ ψυχή, ὁ θεὸς δὲ πάντως οἶδε. καὶ βλέπομεν τὰ ἔμπροσθεν τοῦ σώματος, τὰ κατόπιν ἀγνοοῦντες. καὶ ἐὰν εἴπῃς ὅτι οὐκ ἔστιν ἡ ψυχή, πάντως ὅτι καὶ τὴν ψυχὴν ἄνθρωπον κέκληκεν, καὶ 56.3 ψυχὴ καὶ σῶμά ἐστιν ἄνθρωπος. ἀλλ' εἴποις τὸν νοῦν εἶναι τὸ κατ' εἰκόνα. λέγει δὲ ἡ γραφή «ὁρῶ νόμον ἕτερον ἀντιστρατευόμενον ἐν τοῖς μέλεσί μου καὶ αἰχμαλωτίζοντά με ἐν τῷ νοΐ μου τῷ νόμῳ τῆς ἁμαρτίας τῷ ὄντι ἐν τοῖς μέλεσί μου». πῶς οὖν αἰχμαλωτιζόμενος ὁ νοῦς ἔσται κατ' εἰκόνα; * ὅτι «ψαλῶ τῷ νοΐ, ψαλῶ τῷ πνεύματι». 56.4 καὶ ἐὰν εἴπῃς ἀρετὴν εἶναι τὸ κατ' εἰκόνα, ἐρῶ σοι· εἰπέ μοι περὶ τοῦ Ἀδάμ, ποίαν ἀρετὴν εἰργάσατο πρὸ τοῦ αὐτὸν πλασθῆναι; οὐ γὰρ ἦν ἀρετὴ ἐν ἀρχῇ, ἀπ' ἀρχῆς δὲ ἐπλάσθη κατ' εἰκόνα. καὶ ἐὰν εἴπῃς μὴ εἶναι τὴν ἀρετήν, οὐ καλῶς λέγεις. τίνι γὰρ πρέπει εἶναι κατ' εἰκόνα ἀλλ' ἢ τῇ ἀρετῇ; πρὶν δὲ ἀρετῆς κατ' εἰκόνα ἐπλάσθη ὁ ἄνθρωπος. οὔπω γὰρ ἦν ὁ Ἀδὰμ ἐν ἀρετῇ πολιτευσάμενος, δηλον56.5 ότι οὔτε ἐκτισμένος. καὶ ἐὰν εἴπῃς τὸ βάπτισμα εἶναι κατ' εἰκόνα, ἆρα οἱ μὴ λαβόντες βάπτισμα δίκαιοι οὐκ ἦσαν κατ' εἰκόνα; ἀπὸ γὰρ Μωυσέως καὶ θαλάσσης ἤρξατο ὁ τύπος, ἀπὸ Ἰωάννου ἠνοίγη ἡ χάρις, ἐν δὲ Χριστῷ ἐτελειώθη τὸ δῶρον. 57.1 Ἔχουσιν οὖν πάντες τὸ κατ' εἰκόνα, ἀλλ' οὐ κατὰ φύσιν. οὐ γὰρ κατὰ ἰσότητα θεοῦ ἔχουσιν οἱ ἄνθρωποι τὸ κατ' εἰκόνα. ὁ θεὸς γὰρ ἀκατάληπτος ἀπερινόητος, πνεῦμα ὢν καὶ πνεῦμα ὑπὲρ 57.2 πᾶν πνεῦμα καὶ φῶς ὑπὲρ πᾶν φῶς. ἃ δὲ αὐτὸς ἐδωρήσατο οὐκ ἀποστεροῦμεν τὸν ἄνθρωπον· ἀληθὴς γάρ ἐστιν ὁ μετὰ χάριτος τὸ