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seeks the virtue of the will, and the life of virtue according to the will; and thus it investigates how and in what manner one ought to create the life of these things in one another. Therefore, to take it as a definition, seeking is a desire for something desirable; while investigation is a manner effective for the desire toward what is desirable.

4.23 (23) Truly, one who is to be saved must not only put sin to death by his will, but also his very will to sin; and not only raise up his will to virtue, but also virtue itself by his will; so that, dead to what is dead, completely separated from all sin, it may have no sensation of it, and living for what is living, it may have a full sensation of all virtue, the will being in indivisible union with it. For one who has put his will to death to sin has become united in the likeness of Christ's death; and one who has raised it to righteousness has become united also in His resurrection.

4.24 (24) Sin and the will, being put to death to each other, have a twofold insensibility toward each other. And righteousness and the will, having life for each other, have a twofold sensation.

4.25 (25) Christ, being God by nature and man, is inherited by us as God beyond nature by grace, according to the ineffable participation; and for our sake, in the form which is ours, as man making us His own, He inherits Himself with us according to the inconceivable condescension; whom the saints, mystically foreseeing in the Spirit, were taught that the sufferings for His sake on behalf of virtue in the present must precede the glory that is to be revealed in Christ because of virtue in the future.

4.26 (26) The intellect, being moved unknowingly toward the 15∆_210 cause of beings by desire alone, only seeks; but the reason, by variously approaching the true principles in beings, investigates.

4.27 (27) Seeking is the first and simple movement of the intellect with desire toward its own cause; investigation is the first and simple discernment of the reason concerning its own cause with some concept. Again, searching-out is the cognitive movement of the intellect according to science toward its own cause with a certain fervent desire; while searching-through is the discernment of the reason that occurs according to the activity of the virtues concerning its own cause with some prudent and wise concept.

1316 4.28 (28) The holy and divine prophets, having searched out and searched through concerning the salvation of souls, had a fiery and fervent movement of the intellect according to desire toward God with science and knowledge, and a prudent and wise discernment of the reason according to the activity of divine things; those who imitate them, with knowledge and science search out the salvation of souls, and searching through with prudence and wisdom, they pursue discernment in divine works.

4.29 (29) Reason knows a twofold knowledge of divine things: the one, relative, as consisting in reason alone and in concepts, and not having sensation of the known thing through experience by activity, through which we are ordered in the present life; the other, properly true, based on experience alone, by activity without reason and concepts, providing the entire sensation of the known thing by participation in grace, through which, at the future cessation, we receive deification beyond nature, unceasingly actualized. And they say that the relative knowledge, as consisting in reason and in concepts, is kinetic, of the desire for knowledge by participation according to activity; but that the knowledge according to activity, which provides the sensation of the known thing through experience by participation, is that which takes away the knowledge that consists in reason and concepts.

15∆_212 4.30 (30) They say that knowledge is twofold: the one, consisting in reason and in divine concepts, which does not have present the sensation of the things conceived according to their form,

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ζητεῖ τήν κατ᾿ ἀρετήν τῆς προαιρέσεως, καί τῆς ἀρετῆς τήν κατά προαίρεσιν ζωήν· καί οὕτως ἐρευνᾷ, πῶς δεῖ καί ποίῳ τρόπῳ τήν ἐν ἀλλήλαις τούτων δημιουργῆσαι ζωήν. Ἔστιν οὖν ὡς ἐν ὁρισμῷ λαβεῖν,ἡ μέν ζήτησις, ὄρεξις καταθυμίου τινός· ἡ δέ ἐρεύνησις, τρόπος τῆς πρός τό καταθύμιον ὀρέξεως ἀνυστικός.

4.23 (κγ΄) ∆εῖ ὡς ἀληθῶς τόν σωθησόμενον, μή μόνον τῇ προαιρέσει νεκρῶσαι τήν ἁμαρτίαν, ἀλλά καί αὐτήν τήν προαίρεσιν τῇ ἁμαρτίᾳ· καί μή μόνον ἀναστῆσαι τῇ ἀρετῇ τήν προαίρεσιν, ἀλλά καί αὐτήν τῇ προαιρέσει τήν ἀρετήν· ἵνα νεκρά νεκρᾶς, ὅλη ὅλης τῆς ἁμαρτίας διαιρεθεῖσα μή αἰσθάνηται, καί ζῶσα ζώσης, ὅλη ὅλης τῆς ἀρετῆς ἐπαισθάνηται, καθ᾿ ἕνωσιν ἀδιάστατον ἡ προαίρεσις. Ὁ γάρ νεκρώσας τῇ ἁμαρτίᾳ τήν προαίρεσιν, σύμφυτος γέγονε τῷ ὁμοιώματι τοῦ θανάτου τοῦ Χριστοῦ· καί ὁ ταύτην ἀναστήσας τῇ δικαιοσύνῃ, σύμφυτος γέγονε καί τῆς ἀναστάσεως αὐτοῦ.

4.24 (κδ΄) Ἡ ἁμαρτία καί ἡ προαίρεσις νεκρούμεναι ἀλλήλαις, διπλῆν ἔχουσι πρός ἀλλήλας τήν ἀναισθησίαν. Καί ἡ δικαιοσύνη καί ἡ προαίρεσις, ἀλλήλαις ἔχουσαι τήν ζωήν, διπλῆν ἔχουσι τήν αἴσθησιν.

4.25 (κε΄) Θεός ὑπάρχων φύσει καί ἄνθρωπος ὁ Χριστός, ὑφ᾿ ἡμῶν ὡς Θεός ὑπέρ φύσιν χάριτι κληρονομεῖται, κατά τήν ἄῤῥητον μέθεξιν· καί δι᾿ ἡμᾶς ἐν εἴδει τῷ καθ᾿ ἡμᾶς ὡς ἄνθρωπος ἡμᾶς οἰκειούμενος, ἑαυτόν κληρονομεῖ σύν ἡμῖν κατά τήν ἀνεννόητον συγκατάβασιν· ὅν τῷ πνεύματι μυστικῶς οἱ ἅγιοι προθεωρήσαντες, ἐδιδάχθησαν ὡς χρή τῆς κατά τό μέλλον φανησομένης διά τήν ἀρετήν ἐν Χριστῷ δόξης, τά εἰς αὐτόν ὑπέρ ἀρετῆς κατά τό παρόν προκαθηγεῖσθαι παθήματα.

4.26 (κστ΄) Ὁ μέν νοῦς κατά μόνην τήν ἔφεσιν ἀγνώστως πρός τήν 15∆_210 τῶν ὄντων αἰτίαν κινούμενος, ζητεῖ μόνον· ὁ δέ λόγος, τούς ἐν τοῖς οὖσιν ἀληθεῖς ποικίλως ἐφοδεύων ἐρευνᾶ λόγους.

4.27 (κζ΄) Ζήτησίς ἐστιν ἡ τοῦ νοῦ πρώτη τε καί ἁπλῆ πρός τήν ἰδίαν αἰτίαν μετ᾿ ἐφέσεως κίνησις· ἐρεύνησις δέ ἐστιν, ἡ πρώτη τε καί ἁπλῆ τοῦ λόγου περί τήν ἰδίαν αἰτίαν μετά τινος ἐννοίας διάκρισις. Ἐκζήτησις δέ πάλιν ἐστίν, ἡ τοῦ νοῦ κατ᾿ ἐπιστήμην γνωστική πρός τήν ἰδίαν αἰτίαν μετά τινος ζεούσης ἐφέσεως κίνησις· ἐξερεύνησις δέ ἐστιν, ἡ τοῦ λόγου κατ᾿ ἐνέργειαν τῶν ἀρετῶν περί τήν ἰδίαν αἰτίαν μετά τινος ἔμφρονος καί σοφῆς ἐννοίας γινομένη διάκρισις.

1316 4.28 (κη΄) Οἱ ἅγιοι καί θεῖοι προφῆται, περί τῆς σωτηρίας τῶν ψυχῶν ἐκζητήσαντές τε καί ἐξερευνήσαντες, διάπυρον εἶχον καί ζέουσαν μετ᾿ ἐπιστήμης καί γνώσεως πρός τόν Θεόν τήν τοῦ νοῦ κατ᾿ ἔφεσιν κίνησιν, καί ἔμφρονα καί σοφήν τήν τοῦ λόγου κατά τήν ἐνέργειαν τῶν θείων διάκρισιν· οὕς οἱ μιμούμενοι, μετά γνώσεως καί ἐπιστήμης τήν τῶν ψυχῶν ἐκζητοῦσι σωτηρίαν, καί μετά φρονήσεως καί σοφίας ἐξερευνῶντες, μετέρχονται τήν ἐν τοῖς θείοις ἔργοις διάκρισιν.

4.29 (κθ΄) ∆ιττήν οἶδε τήν τῶν θείων γνῶσιν ὁ λόγος, τήν μέν, σχετικήν, ὡς ἐν λόγῳ μόνῳ κειμένην καί νοήμασι, καί τήν κατ᾿ ἐνέργειαν τοῦ γνωσθέντος διά πείρας οὐκ ἔχουσαν αἴσθησιν, δι᾿ ἧς κατά τήν παροῦσαν ζωήν οἰκονομούμεθα· τήν δέ, κυρίως ἀληθινήν, ἐπί μόνῃ τῇ πείρᾳ, κατ᾿ ἐνέργειαν δίχα λόγου καί νοημάτων, ὅλην τοῦ γνωσθέντος κατά χάριν μεθέξει παρεχομένην τήν αἴσθησιν, δι᾿ ἧς κατά τήν μέλλουσαν λῆξιν, τήν ὑπέρ φύσιν ὑποδεχόμεθα θέωσιν ἀπαύστως ἐνεργουμένην. Καί τήν μέν σχετικήν, ὡς ἐν λόγῳ κειμένην καί τοῖς νοήμασι, κινητικήν εἶναί φασι, τῆς πρός τήν μεθέξει κατ᾿ ἐνέργειαν γνῶσιν ἐφέσεως· τήν δέ κατ᾿ ἐνέργειαν, διά τῆς πείρας μεθέξει παρεχομένην τοῦ γνωσθέντος τήν αἴσθησιν, ἀφαιρετικήν εἶναι τῆς ἐν λόγῳ κειμένης καί νοήμασι γνώσεως.

15∆_212 4.30 (λ΄) ∆ιττήν εἶναι λέγειν τήν γνῶσιν, τήν μέν, ἐν λόγῳ κειμένην καί θείοις νοήμασι, κατ᾿ εἶδος παροῦσαν τήν αἴσθησιν τῶν νοηθέντων οὐκ