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walking may have their citizenship in heaven. This is to be noted, that if something is allegorized, it is not by any means necessary to make the whole thing consistent; for the literal saying has been taken for a certain reason as suitable for allegory, and when this is understood, 105 it is not necessary to accept all its parts for a spiritual interpretation, as for instance in the case of "You shall not muzzle an ox while it is treading out the grain," which was said on account of the need to recognize the teacher and the labors he endures for his students; but it is not necessary to say if the ox has two horns and to what these things refer; for it was not taken for this reason. These things have been said so that no one, when Adam is referred to Christ, should demand all the details proper to Adam with respect to Christ. For he himself became a curse for the sake of humanity, with the church, which was the woman, holding the symbol, so that through his labor and emptying of himself life might come to those who had erred; For "him" "who knew no sin, he made to be sin for us, so that in him we might become the righteousness of God." But he is not sin absolutely, for that would not have been productive of righteousness. For he also became a curse, so that we might have a blessing; and just as Adam was not deceived, but followed when the woman was deceived, so too, when humanity erred, "he emptied himself, taking the form of a servant." For if the race had not transgressed, they would not have had need of one to heal, since a wound had not occurred, which called forth his sojourn among men. iii, 20. And Adam called his wife’s name Life, because she is the mother of all the living. Adam, moved by the most provident understanding, knowing that they would be outside of paradise because of the transgression, proclaims what is to come, calling his wife Life, "because she is the mother of all" who would be "living." For from her all succession has come, but one must not also understand this of irrational beings. For if something is said universally, it is not fitting to include also things that are not by nature included. For if the saying states: "I will pour out my spirit upon all flesh," it is not logical to include that of irrational beings; nor if it says again: "And all flesh shall see the salvation of our God," is it fitting to understand this also concerning the flesh of irrational beings. So also now Eve is the mother of all the living, that is, of humans who are by nature to have her as a mother. 106 But if this is also referred to the church, who else could be the mother of the living according to the life, our Lord Jesus Christ, who says: "I am the Life," than the church, which has life from him as from a spring, from which also those who are enrolled in it, it being the church of the firstborn, partake of divine life. But it is clear that if she is the mother, Christ is also the father of believers, "from whom every family in heaven and on earth is named." iii, 21. And the Lord God made for Adam and for his wife tunics of skin, and clothed them. Fittingly for her who was to be the mother of all, with her husband contributing to this, the tunics of skin are made, which one would not say are other than bodies. For even if the lovers of literal history should think that God made tunics from skins, why is it added "and clothed them," since they were able to do this by themselves? For they were not without thought for coverings, who indeed had sewn for themselves loincloths from leaves. That the body is called skin in many places of the divine teachings, it is possible to find. For blessed Job says: "For I know that he is eternal who is about to deliver me; to raise up upon the earth my skin that endures these things," and it is clear to everyone that Job said these things about his own body; And again the same man says such things about himself: "You have clothed me with skin and flesh, and woven me with bones and sinews." For it is a clear and most manifest proof that the tunics of skin are the body, that Job also mentions "you have clothed," which was also said of the first-formed. And well the things

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περιπατοῦντες ἐν οὐρανῷ ἔχωσιν τὸ πολίτευμα. Σημειωτέον δὲ τοῦτο, ὅτι οὐκ, ἐάν τι ἀλληγορῆται, πάντως ὅλον ἐξομαλίζειν ἀνάγκη· εἴλημπται γὰρ διὰ τί τὸ ῥητὸν οἰκεῖον πρὸς ἀλληγορίαν, τούτου δὲ νοουμένου, 105 οὐκ ἀνάγκη καὶ τὰ πάντα δέχεσθαι πρὸς ἀναγωγήν, οἷον ὡς ἐπὶ τοῦ "6οὐ φιμώσεις βοῦν ἀλοῶντα"6, ὅπερ διὰ τὸ προσήκειν ἐπιγιγνώσκειν τὸν διδάσκαλον καὶ τοὺς πόνους οὓς πονεῖ ὑπὲρ τῶν παιδευομένων εἴρηται· οὐκ ἀνάγκη δὲ λέγειν εἰ δίκερως ὁ βοῦς καὶ ταῦτα εἰς τί ἀνάγεται· οὐ γὰρ διὰ τοῦτο παρείλημπται. Ταῦτα δὲ εἴρηται ἵνα μή τις, εἰς Χριστὸν ἀναγομένου τοῦ Ἀδάμ, πάντα ἀπαιτήσῃ περὶ Χριστοῦ τὰ περὶ τοῦ Ἀδὰμ ὅλα τὰ οἰκεῖα. Καὶ γὰρ αὐτὸς κατάρα ὑπὲρ τῆς ἀνθρωπότητος γέγονεν, σύμβολον ἐχούσης τῆς ἐκκλησίας, ἥτις ἦν ἡ γυνή, ἵνα διὰ τοῦ κόπου αὐτοῦ καὶ τῆς κενώσεως ζωὴ γένηται τοῖς ἀποσφα- λεῖσιν· "6Τὸν"6 γὰρ "6μὴ γνόντα ἁμαρτίαν ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν, ἵνα ἡμεῖς γενώμεθα δικαιοσύνη Θεοῦ ἐν αὐτῷ."6 Ἁμαρτία δὲ οὐ καθάπαξ ἐστίν, ἣ γὰρ ἂν οὐκ ἦν ποιητικὴ δικαιοσύνης. Καὶ γὰρ κατάραδὲ γέγονεν, ἵν' ἡμεῖς εὐλογίαν σχῶμεν· καὶ ὥσπερ οὐχ ὁ Ἀδὰμ ἠπατήθη, ἀλλὰ τῆς γυναικὸς ἐξαπατηθείσης ἠκολού- θησεν, οὕτω, τῆς ἀνθρωπότητος σφαλείσης, "6ἐκένωσεν ἑαυτὸν μορφὴν δούλου λαβών"6. Εἰ γὰρ μὴ παραβὰν ἐτύγχανε τὸ γένος, οὐδὲ τοῦ θεραπεύσοντος ἔχρηζον, τραύματος μὴ γεγενημένου, ὃ τὴν ἐν ἀνθρώποις ἐπιδημίαν ἐξεκάλειτο. ιιι, 20. Καὶ ἐκάλεσεν Ἀδ[ὰ]μ τὸ ὄνομα τῆς γυναικὸς αὐτοῦ Ζωή, ὅτι αὕτη μήτηρ πάντων τῶν ζώντων. Συνέσει κινούμενος προμηθεστάτῃ ὁ Ἀδάμ, ἐπιστάμενος ὅτι ἔξω τοῦ παραδείσου διὰ τὴν παράβασιν ἔσονται, προαναφωνεῖ τὸ μέλλον Ζωὴν καλῶν τὴν γυναῖκα, "6ὅτι αὕτη μήτηρ πάντων"6 ἔσται "6τῶν ζώντων"6. Ἐξ αὐτῆς γὰρ ἅπασα ἡ διαδοχὴ γέγονεν, οὐ δεῖ δὲ προσυπακούειν ὅτι καὶ τῶν ἀλόγων. Οὐ γάρ, ἐὰν καθόλου τι λέγηται, προσπαραλαμβάνειν καὶ τὰ μὴ πεφυκότα προσήκ[ε]ι. Οὐ γάρ, ἐὰν φάσκῃ τὸ λόγιον· "6Ἐκχέω ἀπὸ τοῦ πνεύματός μου ἐπὶ πᾶσαν σάρκα"6, καὶ τὴν τῶν ἀλόγων προσλαβεῖν ἀκόλουθον· οὐδ' ἂν λέγῃ πάλιν· "6Καὶ ὄψεται πᾶσα σὰρξ τὸ σωτήριον τοῦ Θεοῦ ἡμῶν"6, προσυπακούειν τοῦτο καὶ περὶ τῆς σαρκὸς τῶν ἀλόγων ἁρμόζει. Οὕτω καὶ νῦν πάντων τῶν ζώντων μήτηρ ἡ Εὕα, τῶν πεφυκότων δηλονότι μητέρα αὐτὴν ἔχειν ἀνθρώπων. 106 Εἰ δὲ καὶ ἐπὶ τὴν ἐκκλησίαν αὕτη ἀνάγοιτο, τίς ἂν ἄλλη εἴη μήτηρ τῶν ζώντων κατὰ τὴν ζωὴν τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν λέγοντα· "6Ἐγώ εἰμι ἡ Ζωή"6, ἢ ἡ ἐκκλησία, ἥτις ἀπ' αὐτοῦ ὡς ἀπὸ πηγῆς τὴν ζωὴν ἔχει, ἐξ ἧς καὶ οἱ ἀπογεγραμμένοι ἐν αὐτῇ, πρωτοτόκων ἐκκλη- σίᾳ τυγχανούσῃ, ζωῆς θείας μετέχουσιν. ∆ῆλον δὲ ὅτι, εἰ αὕτη μήτηρ, καὶ ὁ Χριστὸς πατὴρ τῶν πιστευόντων ὑπάρχει, "6ἐξ οὗ πᾶσα πατριὰ ἐν οὐρανοῖς καὶ ἐπὶ γῆς ὀνομάζεται"6. ιιι, 21. Καὶ ἐποίησεν Κύριος ὁ Θεὸς τῷ Ἀδὰμ καὶ τῇ γυναικὶ αὐτοῦ κιτῶνας δερματίνους καὶ ἐνέδυσεν αὐτούς. Καταλλήλως τῇ μελλούσῃ πάντων ἔσεσθαι μητρὶ μετὰ τοῦ ἀνδρὸς εἰς τοῦτο συμβαλλομένου οἱ δερμάτινοι κιτῶνες γίνονται, οὓς οὐκ ἂν ἑτέρους τις τῶν σωμάτων εἴποι. Εἰ γὰρ καὶ οἱ φιλίστορες ἐκ δερμάτων κιτῶνας τὸν Θεὸν πεποιηκέναι οἰήσονται, τί πρόσκειται καὶ τὸ "6ἐνέδυσεν αὐτούς"6, δι' ἑαυτῶν τοῦτο ποιῆσαι δυναμένων; Οὐ γὰρ ἀνεννόητοι ἐτύγχανον σκεπασμάτων, οἵ γε ῥάψαν- τε[ς] ἑαυτοῖς ἐκ φύλλων περιζώματα. Ὅτι δὲ πολλαχοῦ τῶν θ[εί]ων παιδευμάτων τὸ σῶμα δέρμα καλεῖται, ἔστιν εὑρεῖν. Ἰὼ[β] γὰρ ὁ μακάριός φησιν· "6Οἶδα γὰρ ὅτι ἀέναός ἐστιν ὁ ἐκλύε̣ι̣ν με με´̣λλων· ἐπὶ γῆς ἀναστήσαι τὸ δέρμα μου τὸ ἀναντλοῦν ταῦτα"6, παντὶ δέ τῳ σαφὲς ὡς ταῦτα περὶ τοῦ σώματος ἑαυτοῦ ὁ Ἰὼβ ἔφασκεν· Καὶ πάλιν ὁ αὐτὸς περὶ ἑαυτοῦ τοιαῦτά φησιν· "6∆έρμα καὶ κρέας με ἐνέδυσας, ὀστέοις δὲ καὶ νεύροις με ἐνείρας."6 Σαφὲς γὰρ καὶ ἀριδηλότατον δεῖγμα τοῦ τοὺς δερματίνους κιτῶνας εἶναι τὸ σῶμα, ὅτι καὶ τοῦ ἐνέδυσας μνημονεύει ὁ Ἰώβ, ὅπερ καὶ ἐπὶ τῶν πρωτοπλάστων εἴρηται. Εὖ δὲ καὶ τὰ