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Another Antoninus, 4 years; Alexander, not the Macedonian, 13 years; Maximinus, 3 years; Gordian, 6 years; Philip, 6 years; Decius, 1 year; Gallus the * and Volusianus, 3 years; Gallienus, 15 years; another Claudius, one year; Aurelian, 14 years; Tacitus, 6 months; Probus, 6 years; Carus, Carinus, and Numerian, 2 years; Diocletian, 20 years. 60.5 After Diocletian, Maximian, Licinius, Constantius, Constantine, Constans, Constantius and Constantine, Julian, Jovian, Valentinian, Valens, Gratian, until this very year, after Diocletian died, 70 years. For this year is the ninetieth of Diocletian, the 10th of Valentinian and Valens, and the 6th year of Gratian, in the consulship of Gratian Augustus for the third time and of the most illustrious Equitius, in the 2nd Indiction. 61.1 We then, all of us, are from the aforementioned Adam in succession; and the order was not lost, nor are the things done by God 61.2 allegorized. There is, therefore, Adam, and there are fig leaves and a fig tree and a tree of the knowledge of good and evil and a tree of life in the midst of paradise, and a serpent, and disobedience and obedience, and there are 61.3 rivers and there is Eve and the created thing; "for all things are possible with God," both to change corruptible things into incorruption and to make the things on the earth 61.4 continue in incorruption. And let no one be surprised; for he came and showed this, taking corruptible flesh and clothing it in his divinity and proving it incorruptible. "For who will bring a charge against" God? 61.5 But let us see another theory. He cast them out, it says, from paradise and set the Cherubim and the flaming sword to guard the entrance to the tree of life. And Adam and his company, going out, 61.6 dwelt opposite paradise. Let no one be deceived by empty myths. "For God is able from stones to raise up children" and God is able to change corruptible things into incorruption and is able to make 61.7 the repose of paradise on earth, when he has wished. For the earth does not belong to another god and heaven to another, but all things are of the same one, and as he wishes he graciously gives 61.8 incorruption to each one. For we know that the body of Adam was also formed from 61.8 the earth, from which our bodies are also, and we have hope of eternal life and an incorruptible inheritance. For the Savior's body was from Mary and is spiritually united to the Word's 61.9 incorruption in heaven. All these things we have collected and set forth here, wishing to cast aside nothing of the written things, but rather to be borne along in simplicity and be found faithful to God, in what he wrote for us in truth and gave us the way of truth for our salvation; and it is fitting to concede to him alone to know the incomprehensible things. 62.1 This Origen—may God forgive him for allegorizing fancies to men—introduced another mythical theory, saying that what the divine scripture said were tunics of skin that God made for Adam and his company were not tunics of skin; 62.2 but he says this tunic of skin is the fleshiness of the body or the body itself; for after the disobedience, he says, and after eating from the tree, he clothed the souls with these bodies, that is, 62.3 with this flesh. And the whole thing is foolish to say. For Origen himself sophistically pretends and says: For was God a tanner, that having tanned hides he would make tunics for Adam and Eve? But such a thing is much 62.4 more bestial. What was easier, for God to make heaven and earth out of things that are not, or tunics of skin? For when, wishing to, did he not work his wonders, and when has he not been able to change inanimate things into animate 62.5 things? The rod, on the one hand,

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Ἀντωνῖνος ἄλλος ἔτη ˉδ Ἀλέξανδρος, οὐχ ὁ Μακεδών, ἔτη ˉˉιˉˉγ Μαξιμῖνος ἔτη ˉγ Γορδιανὸς ἔτη ˉϛ Φίλιππος ἔτη ˉϛ ∆έκιος ἔτος ˉα Γάλλος ὁ * καὶ Οὐολουσιανὸς ἔτη ˉγ Γαλλιηνὸς ἔτη ˉιˉε Κλαύδιος ἄλλος ἔτος ἕν Αὐρηλιανὸς ἔτη ˉˉιˉˉδ Τάκιτος μῆνας ˉϛ Πρόβος ἔτη ˉϛ οἱ περὶ Κᾶρον καὶ Καρῖνον καὶ Νουμεριανὸν ἔτη ˉβ ∆ιοκλητιανὸς ἔτη 60.5 ˉκ μετὰ ∆ιοκλητιανὸν Μαξιμιανὸς Λικίννιος Κωνστάντιος Κωνσταντῖνος Κώνστας Κωνστάντιος καὶ Κωνσταντῖνος Ἰουλιανὸς Ἰοβιανὸς Οὐαλεντινιανὸς Οὐάλης Γρατιανὸς ἕως τοῦ ἐνιαυτοῦ τούτου μετὰ τὸ τελευτῆσαι ∆ιοκλητιανὸν ἔτη ˉο. τὸ ἔτος γὰρ τοῦτό ἐστιν ἐνενηκοστὸν ∆ιοκλητιανοῦ, Οὐαλεντινιανοῦ καὶ Οὐάλεντος ˉι, Γρατιανοῦ δὲ ἔτος ˉϛ, ὑπατείᾳ Γρατιανοῦ Αὐγούστου τὸ τρίτον καὶ Ἐκουιτίου λαμπροτάτου, Ἰνδικτιῶνος ˉβ. 61.1 Ἡμεῖς τοίνυν ἀπὸ τοῦ προειρημένου Ἀδὰμ πάντες κατὰ ἀκολουθίαν· καὶ οὐκ ἀπώλετο ἡ τάξις οὐδὲ τὰ ὑπὸ θεοῦ γινόμενα 61.2 ἀλληγοροῦνται. ἔστι τοίνυν Ἀδὰμ καὶ ἔστι φύλλα συκῆς καὶ συκῆ καὶ ξύλον τοῦ εἰδέναι γνωστὸν καλοῦ καὶ πονηροῦ καὶ ξύλον ζωῆς ἐν μέσῳ τοῦ παραδείσου καὶ ὄφις καὶ παρακοὴ καὶ ὑπακοὴ καὶ εἰσὶ 61.3 ποταμοὶ καὶ ἔστιν Εὔα καὶ τὸ πλάσμα· «πάντα γὰρ δυνατὰ τῷ θεῷ» καὶ τὰ φθαρτὰ μεταβαλεῖν εἰς ἀφθαρσίαν καὶ τὰ ἐπὶ τῆς γῆς ποιῆσαι 61.4 ἐν ἀφθαρσίᾳ διατελεῖν. καὶ μὴ θαυμαζέτω τις· τοῦτο γὰρ ἦλθε καὶ ἔδειξε λαβὼν σάρκα φθαρτὴν καὶ ἐνδυσάμενος ἐν τῇ θεότητι καὶ ἀποδείξας ἄφθαρτον. «τίς γὰρ ἐγκαλέσει» θεῷ; 61.5 ἴδωμεν δὲ καὶ ἄλλην θεωρίαν. ἐξέβαλεν αὐτούς, φησίν, ἔξω τοῦ παραδείσου καὶ ἔθετο τὰ Χερουβὶμ καὶ τὴν φλογίνην ῥομφαίαν τηρεῖν τὴν εἴσοδον τοῦ ξύλου τῆς ζωῆς. καὶ ἐξελθόντες οἱ περὶ τὸν Ἀδὰμ 61.6 ᾤκησαν ἀπέναντι τοῦ παραδείσου. μηδεὶς μύθοις ἀπατάσθω κενοῖς. «δύναται γὰρ ὁ θεὸς ἐκ τῶν λίθων ἐγεῖραι τέκνα» καὶ δύναται ὁ θεὸς καὶ τὰ φθαρτὰ μεταβαλεῖν εἰς ἀφθαρσίαν καὶ δύναται ἐπὶ γῆς ποιῆσαι 61.7 ἀνάπαυσιν παραδείσου, ὅτε ἠθέλησεν. οὐ γὰρ ἡ γῆ ἄλλου θεοῦ καὶ ὁ οὐρανὸς ἄλλου, ἀλλὰ πάντα τοῦ αὐτοῦ ἐστι καὶ ὡς θέλει χαρίζεται 61.8 ἑκάστῳ τὴν ἀφθαρσίαν. καὶ γὰρ καὶ τὸ σῶμα τοῦ Ἀδὰμ οἴδαμεν ἐκ 61.8 τῆς γῆς πεπλασμένον, ἐξ ἧσπερ καὶ ἡμῶν τὰ σώματα, καὶ ἐλπίδα ἔχομεν ζωῆς αἰωνίου καὶ ἀφθάρτου κληρονομίας. καὶ γὰρ τοῦ σωτῆρος τὸ σῶμα ἀπὸ Μαρίας ἦν καὶ συνήνωται πνευματικῶς τῇ τοῦ Λόγου 61.9 ἐν οὐρανῷ ἀφθαρσίᾳ. ταῦτα δὲ πάντα συνηγάγομεν καὶ ἐνταῦθα παρεθέμεθα μηδὲν παραρρῖψαι τῶν γεγραμμένων θέλοντες, ἀλλὰ μᾶλλον ἁπλότητι φέρεσθαι πιστοί τε εὑρίσκεσθαι πρὸς τὸν θεόν, ἐν οἷς ἐν ἀληθείᾳ ἔγραψεν ἡμῖν καὶ ἐδωρήσατο τὴν τῆς ἀληθείας ὁδὸν εἰς ἡμῶν σωτηρίαν· συγχωρεῖν δὲ αὐτῷ μόνῳ πρέπον ἐστὶν εἰδέναι τὰ ἀκατάληπτα. 62.1 Ἄλλην δὲ πάλιν μυθώδη θεωρίαν οὗτος ὁ Ὠριγένης, ᾧ ὁ θεὸς συγχωρήσειε φαντασίας τοῖς ἀνθρώποις ἀλληγοροῦντι, παρεισήγαγε φάσκων οὓς εἶπεν ἡ θεία γραφὴ χιτῶνας δερματίνους πεποιηκέναι τὸν θεὸν τοῖς περὶ τὸν Ἀδὰμ μὴ εἶναι χιτῶνας δερματίνους· 62.2 ἀλλὰ τοῦτό φησι χιτῶνα δερμάτινον τὸ σαρκῶδες τοῦ σώματος ἢ αὐτὸ τὸ σῶμα· μετὰ γὰρ τὴν παρακοήν, φησίν, καὶ μετὰ τὸ βεβρωκέναι τοῦ ξύλου ἐνέδυσε τὰς ψυχὰς ταῦτα τὰ σώματα τουτέστιν 62.3 ταύτην τὴν σάρκα. καὶ ἔστιν εὔηθες τὸ ὅλον εἰπεῖν. σοφίζεται γὰρ αὐτὸς ὁ Ὠριγένης δῆθεν καὶ φησί· μὴ γὰρ ὁ θεὸς βυρσοδέψης ἦν, ἵνα βυρσεύσας δέρματα χιτῶνας ἐργάσηται τῷ Ἀδὰμ καὶ τῇ Εὔᾳ; πολὺ 62.4 δὲ κτηνωδέστερον τὸ τοιοῦτον. τί εὐχερέστερον ἦν, οὐρανὸν καὶ γῆν ἐξ οὐκ ὄντων ποιῆσαι τὸν θεὸν ἢ χιτῶνας δερματίνους; πότε γὰρ τὰ θαυμάσια αὐτοῦ θέλων οὐκ εἰργάσατο καὶ ἄψυχα εἰς ἔμψυχα 62.5 μεταβαλεῖν πότε οὐ δεδύνηται; τὴν μὲν ῥάβδον