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is signified; for if I say that the Savior is righteousness, I am not saying he is a state, not a disposition, and if I say he is righteous—"but you denied the righteous one"—I am not speaking of a quality, but of righteousness. In this way we also speak of God generally as righteous. I do not say God is righteous by partaking of righteousness, but by bestowing righteousness. And the soul according to its essence does not admit of more and less. But that soul, according to which some are called good-souled, does admit of it. The disposition, therefore, is called "soul" homonymously with the essence. The heart and the mind signify the same thing; for when it says: "where the treasure is, there your heart will be also," there also is your mind. "Blessed are the pure in heart." It is therefore the same to say mind and heart. Not in all cases, however, but in the case of humans. See: the soul of man and the mind are immortal. Since it is immortal, it is questioned whether they are two different things. And the sinner, having an immortal soul, never perishes; for one must not pay attention to those who say that the souls of the wicked are annihilated into non-being, as the Stoics among the Greeks would have it, and among the so-called Christians, the Hieracites. The soul, therefore, is immortal and has a natural life by which it is moved. And it is possible for the sinner also to have this life by which he is immortal. He is not now speaking about this natural life when he says: "their hearts shall live," but about that life which the one who believes has and the one who knows God has. If the hearts live forever and ever according to the blessed life, it is clear 54 that they also always remain according to the essential life, which is common to sinners and the righteous. And just as I say all have sight, when they are creatures that have sight, but I say that the one who sees well has sight in a primary sense, yet he would not see well if he did not have the ability to see, and again he would not see poorly if he did not have the ability to see. Therefore, both the soul and the heart have life forever, whether it be wicked or virtuous. But the natural life comes first; for it would not be able to live according to God and to live according to faith, if it were not immortal, if it did not have essential life. The hearts, therefore, of these who have eaten and been filled, of those who fear God and praise him, will live not for one age, but "forever and ever." But a multitude of ages is signified; for it did not say: "forever and ever." And just as "sabbath of sabbaths" is said and "year of years" which has as many years as there are days in the year, it will live "forever and ever." 28 All the ends of the earth shall remember and turn to the Lord. He prophesies concerning the salvation of all men; for that must come to pass concerning which this holy one speaks again in another psalm: "All the nations you have made shall come and worship before you"; for God did not make rational beings so that they might sin, so that having raised up those opposed to God they might serve them, but so that they might honor God. And since this is the purpose of the one who made them, but the purpose of those who were made intervened, the purpose of God must prevail. When therefore he remembers, we provide the cause for his remembering; for he remembers those who remember, just as he knows those who know. When we remember, then he remembers us and calls us to salvation. The phrase "they will turn" shows that no one is evil according to essence, but according to choice. And if evil had the power to drive the choice to something else otherwise, the good will have the power to recall it to its former state. 28 And all the families of the nations shall worship before him. After they have turned, they worship. They do not first worship, then turn. It therefore signifies their progress. And it is a great thing to worship before God. He worships before him who worships him as he ought. Next, the cause: "For" his is "the kingdom." By kingdom here he means not the rule, but those who are ruled, in that

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σημαίνεται· ἐὰν γὰρ λέγω ὅτι ὁ σωτὴρ δικαιοσύνη ἐστίν, οὐχ ἕξιν αὐτὸν λέγω, οὐ διάθεσιν, καὶ ἐὰν λέγω αὐτὸν δίκαιον-"ὑμεῖς δὲ τὸν δίκαιον ἠρνήσασθε"-, οὐ τὸν ποιὸν λέγω, ἀλλὰ τὴν δικαιοσύνην. δίκαιον οὕτω καὶ ἐπὶ τοῦ θεοῦ καθόλου λέγομεν. οὐ λέγω τὸν θεὸν δίκαιον εἶναι τῷ μετέχειν δικαιοσύνης, ἀλλὰ τῷ χορηγεῖν δικαιοσύνην. καὶ ἡ ψυχὴ δὲ ἡ κατ' οὐσίαν οὐ δέχεται τὸ μᾶλλον καὶ τὸ ἧττον. ἐκείνη δὲ ἡ ψυχή, καθ' ἣν λέγονταί τινες καλόψυχοι, δέχεται. ἡ διάθεσις ἄρα ὁμωνύμως τῇ οὐσίᾳ "ψυ χὴ" καλεῖται. ἡ καρδία καὶ ὁ νοῦς ταὐτὸν σημαίνει· ὅταν γὰρ λέγῃ· "ὅπου ὁ θησαυρός, ἐκεῖ καὶ ἡ καρδία σου ἔσται", ἐκεῖ καὶ ὁ νοῦς σου. "μακάριοι οἱ καθαροὶ τῇ καρδίᾳ". ταὐτὸν οὖν ἐστιν εἰπεῖν νοῦν καὶ καρδίαν. οὐκ ἐπὶ πάντων δέ, ἀλλ' ἐπὶ τῶν ἀνθρώπων. ἴδε· ἡ τοῦ ἀνθρώπου ψυχὴ καὶ ὁ νοῦς ἀθάνατά ἐστιν. εἰ ἀθάνατόν ἐστιν, ζητεῖται, ἢ ἕτερον καὶ ἕτερόν ἐστιν. καὶ ὁ ἁμαρτωλὸς δὲ ἀθάνατον ἔχων ψυχὴν οὐδέποτε ἀπόλλυται· οὐ γὰρ προσεκτέον τοῖς λέγουσιν ὅτι αἱ τῶν φαύλων ψυχαὶ εἰς τὸ μὴ ὂν καταστρέφουσιν, ὡς βούλονται παρ' Ἕλλησιν Στοϊκοί, παρὰ δὲ δῆθεν Χριστιανοῖς οἱ Ἱερακαῖται. ἀθάνατος οὖν ἐστιν ἡ ψυχὴ καὶ ἔχει φυσικὸν ζῆν καθ' ὃ κινεῖται. ἔστιν δὲ καὶ τὸν ἁμαρτωλὸν ἔχειν ταύτην τὴν ζωὴν καθ' ἣν ἀθάνατός ἐστιν. οὐ περὶ ταύτης νῦν τῆς ζωῆς τῆς φυσικῆς λέγει ὅτι· "ζήσονται αἱ καρδίαι αὐτῶν", ἀλλὰ κατὰ τὴν ζωὴν ἐκείνην, ἣν ὁ πιστεύων ἔχει καὶ ὁ γιγνώσκων τὸν θεὸν ἔχει. εἰ ζῶσιν αἱ καρδίαι εἰς τὸν αἰῶνα τοῦ αἰῶνος κατὰ τὴν μακαρίαν ζωήν, φανερὸν 54 ὅτι καὶ καὶ κατὰ τὴν οὐσιώδη ζωὴν ἀεὶ μένουσιν, ἥτις κοινὴ ἁμαρτωλῶν καὶ σπουδαίων ἐστίν. καὶ ὥσπερ λέγω πάντας ὄψιν ἔχειν, ὅταν ζῷα ὦσιν ὄψιν ἔ χοντα, λέγω δὲ ὄψιν ἔχειν προηγουμένως τὸν καλῶς ὁρῶντα, οὐκ ἂν δὲ καλῶς ἐθεώρει, εἰ μὴ εἶχεν τὸ ὁρᾶν, καὶ πάλιν οὐκ ἂν κακῶς ἐθεώρει, εἰ μὴ εἶχεν τὸ ὁρᾶν. ἔχει τοίνυν καὶ ἡ ψυχὴ καὶ ἡ καρδία τὸ ζῆν ἀεί, κἂν φαύλη κἂν σπουδαία ᾖ. προλαμβάνει δὲ τὸ φυσικὸν ζῆν· οὐκ ἂν γὰρ ἠδύνατο κατὰ θεὸν ζῆν καὶ κατὰ πίστιν ζῆν, εἰ μὴ ἦν ἀθάνατος, εἰ μὴ εἶχεν ζωὴν οὐσιώδη. αἱ καρδίαι οὖν αὐτῶν τούτων τῶν φαγόντων καὶ ἐνπλησθέντων, τῶν φοβουμένων τὸν θεὸν καὶ αἰνούντων αὐτόν, ζήσονται οὐκ ἐπὶ ἕνα αἰῶνα, ἀλλ' "εἰς τὸν αἰῶνα τοῦ αἰῶνος". πλῆθος δὲ αἰώνων σημαίνεται· οὐ γὰρ εἶπεν· "εἰς τὸν αἰῶνα τοῦ αἰῶνος". καὶ ὥσπερ "σάββατα σαββάτων" λέγεται καὶ "ἐνιαυτὸς ἐνιαυτῶν" ὁ τοσαῦτα ἔτη ἔχων ὅσαι εἰσὶν ἡμέραι τοῦ ἐνιαυτοῦ, ζήσεται "εἰς τὸν αἰῶνα τοῦ αἰῶνος". 28 μνησθήσονται καὶ ἐπιστραφήσονται πρὸς κύριον πάντα τὰ πέρατα τῆς γῆς. προφητεύει περὶ τῆς σωτηρίας πάντων τῶν ἀνθρώπων· δεῖ γὰρ ὑπαρχθῆναι ἐκεῖνο, περὶ οὗ πάλιν ἐν ἄλλῳ ψαλμῷ οὗτος ὁ ἅγιος λέγει· "πάντα τὰ ἔθνη, ὅσα ἐποίησας, ἥξουσιν καὶ προσκυνήσουσιν ἐνώπιόν σου"· μὴ γὰρ ἐποίησεν ὁ θεὸς τὰ λογικά, ἵνα ἁμαρτάνωσιν, ἵνα ἀντιθέους ἀναστήσαντες τούτοις λατρεύωσιν, ἀλλὰ ἵνα θεὸν τιμῶσιν. καὶ ἐπεὶ ἡ πρόθεσις τοῦ πεποιηκότος αὕτη, ἐμεσολάβησεν δὲ πρόθεσις τῶν γεγενημένων, δεῖ τὴν τοῦ θεοῦ κρατῆσαι. ὅταν οὖν μνησθῇ, ἡμεῖς δὲ παρέχομεν τὴν αἰτίαν τοῦ μνησθῆναι· μνημονεύει γὰρ τῶν μνημονευόντων, ὡς γιγνώσκει τοὺς ἐπισταμένους. ὅταν ἡμεῖς μνησθῶμεν, τότε μνημονεύει ἡμῶν καὶ καλεῖ ἡμᾶς εἰς σωτηρίαν. τὸ "ἐπιστραφήσονται" δείκνυσιν ὅτι οὐδεὶς κατὰ οὐσίαν κακός ἐστιν, ἀλλὰ κατὰ προαίρεσιν. εἰ δὲ ἴσχυσεν τὸ κακὸν ἐλάσαι τὴν προαίρεσιν εἰς ἄλλο τι ἄλλως, ἰσχύσει τὸ ἀγαθὸν ἀνακαλέσασθαι αὐτὴν εἰς τὴν προτέραν κατάστασιν. 28 καὶ προσκυνήσουσιν ἐνώπιον αὐτοῦ πᾶσαι αἱ πατριαὶ τῶν ἐθνῶν. μετὰ τὸ ἐπιστραφῆναι προσκυνοῦσιν. οὐ πρῶτον προσκυνοῦσιν, εἶτα ἐπιστρέφονται. προκοπὴν οὖν αὐτῶν σημαίνει. μέγα δέ ἐστιν τὸ ἐνώπιον θεοῦ προσκυνῆσαι. ἐκεῖνος ἐνώπιον αὐτοῦ προσκυνεῖ ὁ προσκυνῶν αὐτὸν ὡς δεῖ. λοιπὸν τὴν αἰτίαν· "ὅτι" αὐτοῦ ἐστιν "ἡ βασιλεία". βασιλείαν ὧδε λέγει οὐ τὴν ἀρχήν, ἀλλὰ τοὺς βασιλευομένους, καθ' ὃ