56

a righteous act." When, he says, one sinned, all were condemned; but now that all have sinned, salvation through faith is set before all who are willing. Thus having shown that the righteousness of the one became an antidote to the common sin, he shows through him also the accomplished abolition of death. "For if by the one man’s offense death reigned through the one, much more will those who receive abundance of grace and of the gift of righteousness reign in life through the One, Jesus Christ." The agent of death, he says, is sin, but of life in the kingdom, the righteousness of the one. We are saved, not by law, but by obtaining salvation through divine compassion. For the law of justice led everyone to punishment. For we have all become workers of sin. For if, when one had sinned, the race was condemned, it is surely more just for those who have lived under sin to receive punishment. But divine mercy has surpassed the bounds of justice, and loving-kindness has conquered equality, and one having fulfilled the law, it is possible for all who wish to believe in him to enjoy salvation. Having shown in these things the immeasurable quality of his loving-kindness, he returns again to the course of his argument. Therefore, "as through one man’s offense judgment came to all men, resulting in condemnation, even so through one Man’s righteous act the free gift came to all men, resulting in justification of life." Then from the facts he moves to the persons. "For as by one man’s disobedience many were made sinners, so also by one Man’s obedience many will be made righteous." And very necessarily he has placed "the many" in each case. For though Adam sinned, and most people transgressed the divine laws, some remained within the bounds of nature, and became guardians of virtue, such as Abel, and Enoch, and Noah, and the patriarchs, and the prophets, and many others, not only among the Jews, but also among the other nations, about whom the divine Apostle said: "For when Gentiles, who do not have the law, by nature do the things in the law, these, although not having a law, are a law to themselves." And after the manifestation of the Savior not all enjoy salvation, but those who believe, and 83.496 live according to his divine laws. For this reason, both in the case of the type and in the case of the archetype, he has placed "many." But let us see for what reason the only-begotten Son of God became incarnate, and having taken human nature, was called man. He has brought us the same teaching also in the Epistle to the Corinthians. For he says thus: "But now Christ is risen from the dead, and has become the firstfruits of those who have fallen asleep. For since by man came death, by Man also came the resurrection of the dead." Then he moves from nature to persons, and says "For as in Adam all die, even so in Christ all shall be made alive." And he did not say shall be saved, but shall be made alive; for the resurrection is common, but after the resurrection the judgment will take place; and this he has made clear, adding: "But each one in his own order." For there are many orders both of those who are punished and of those who are saved. For according to the quality and quantity of righteousness, the rewards of the gifts will be provided. Likewise also according to the difference of sins the punishments will occur. XII. —That the Lord took a body. Since, therefore, we have learned the cause of the divine incarnation, come, let us show, using the testimonies of the divine oracles, that God the Word took a human body when he became incarnate. For first, the swaddling clothes were of a body, not of divinity; then the butter, and the honey, which a prophet foretells from afar,

56

δικαίωμα." Ὅτε, φησὶν, εἷς ἥμαρτε, κατ εκρίθησαν ἅπαντες· νῦν δὲ πάντων ἡμαρτηκότων, ἅπασι τοῖς βουλομένοις ἡ διὰ πίστεως πρόκειται σωτηρία. Οὕτως δείξας τῆς κοινῆς ἁμαρτίας τὴν τοῦ ἑνὸς δικαιοσύνην ἀλεξίκακον γενομένην, δείκνυσι δι' αὐτοῦ καὶ τὴν τοῦ θανάτου τελεσθεῖσαν κατάλυσιν. "Εἰ γὰρ τῷ τοῦ ἑνὸς παραπτώματι ὁ θάνατος ἐβα σίλευσε διὰ τοῦ ἑνὸς, πολλῷ μᾶλλον οἱ τὴν περισσείαν τῆς χάριτος, καὶ τῆς δωρεᾶς, καὶ τῆς δικαιοσύνης λαμβάνοντες, ἐν ζωῇ βασιλεύσουσι διὰ τοῦ ἑνὸς Ἰη σοῦ Χριστοῦ." Τοῦ θανάτου πρόξενος, φησὶν, ἡ ἁμαρτία, τῆς δὲ ἐν βασιλείᾳ ζωῆς ἡ τοῦ ἑνὸς δικαιο σύνη. Σωζόμεθα, οὐ νόμῳ, ἀλλὰ τῷ οἴκτῳ τῷ θείῳ τῆς σωτηρίας τυγχάνοντες. Ὁ γὰρ τοῦ δικαίου νόμος πάντας εἰς τιμωρίαν ἦγε. Πάντες γὰρ τῆς ἁμαρτίας ἐργάται κατέστημεν. Εἰ γὰρ ἑνὸς ἡμαρτη κότος κατεκρίθη τὸ γένος, πάντως δήπουθεν δικαιό τερον τοὺς ὑπὸ τὴν ἁμαρτίαν τελέσαντας, τὴν κόλα σιν δέξασθαι. Ἀλλ' ὁ θεῖος ἔλεος ὑπερέβη τοῦ δικαίου τοὺς ὅρους, καὶ ἡ φιλανθρωπία νενίκηκε τὴν ἰσότητα, καὶ ἑνὸς τὸν νόμον πεπληρωκότος, πάντας τοὺς τούτῳ πιστεῦσαι βουλομένους ἀπολαύειν τῆς σωτηρίας ἔξ εστι. ∆είξας δὲ ἐν τούτοις τὸ τῆς φιλανθρωπίας ἀστάθμητον, πάλιν ἐπὶ τὸν τοῦ λόγου μεταβαίνει λόγον. Ἆρα οὖν "ὡς δι' ἑνὸς παραπτώματος εἰς πάν τας τοὺς ἀνθρώπους εἰς κατάκριμα, οὕτω καὶ δι' ἑνὸς δικαιώματος, εἰς πάντας ἀνθρώπους, εἰς δι καίωσιν ζωῆς." Εἶτα ἀπὸ τῶν πραγμάτων ἐπὶ τὰ πρόσωπα μεταβαίνει. "Ὥσπερ διὰ τῆς παρακοῆς τοῦ ἑνὸς ἀνθρώπου ἁμαρτωλοὶ κατεστάθησαν οἱ πολλοὶ, οὕτω καὶ διὰ τῆς ὑπακοῆς τοῦ ἑνὸς, δίκαιοι κατασταθήσονται οἱ πολλοί." Σφόδρα δὲ ἀναγκαίως ἐφ' ἑκατέρου τὸ "οἱ πολλοὶ" τέθεικε. Καὶ γὰρ τοῦ Ἀδὰμ ἡμαρτηκότος, καὶ τῶν πλείστων τοὺς θείους παραβεβηκότων νόμους, διέμεινάν τινες ἐπὶ τῶν ὅρων τῆς φύσεως, καὶ τῆς ἀρετῆς ἐγένοντο φροντι σταὶ, ὡς Ἄβελ, καὶ Ἐνὼχ, καὶ Νῶε, καὶ οἱ πατριάρχαι, καὶ οἱ προφῆται, καὶ ἕτεροι πλεῖστοι, οὐ μόνον παρὰ Ἰουδαίοις, ἀλλὰ καὶ παρὰ τοῖς ἄλλοις ἔθνεσι, περὶ ὧν ὁ θεῖος εἶπεν Ἀπόστολος· "Ὅταν γὰρ ἔθνη, τὰ μὴ νόμον ἔχοντα, φύσει τὰ τοῦ νόμου ποιῇ, οὗτοι νόμον μὴ ἔχοντες, ἑαυτοῖς εἰσι νόμος." Καὶ μετὰ τὴν τοῦ Σωτῆρος ἐπιφάνειαν οὐχ ἅπαντες ἀπολαύουσι τῆς σωτηρίας, ἀλλ' οἱ πιστεύοντες, καὶ 83.496 κατὰ τοὺς θείους αὐτοῦ πολιτευόμενοι νόμους. Τούτου δὴ χάριν, καὶ ἐπὶ τῆς εἰκόνος, καὶ ἐπὶ τοῦ ἀρχετύ που, τὸ "πολλοὶ" τέθεικεν. Ἀλλ' ἴδωμεν τίνος χάριν ἐνηνθρώπησεν ὁ μονογενὴς Υἱὸς τοῦ Θεοῦ, καὶ ἀν θρωπείαν φύσιν λαβὼν, ἄνθρωπος ἐχρημάτισε. Τὴν αὐτὴν δὲ ἡμῖν διδασκαλίαν προσενήνοχε κἀν τῇ πρὸς Κορινθίους Ἐπιστολῇ. Λέγει δὲ οὕτως· "Νυνὶ δὲ Χριστὸς ἐγήγερται ἐκ νεκρῶν ἀπαρχὴ τῶν κεκοι μημένων. Ἐπειδὴ γὰρ δι' ἀνθρώπου ὁ θάνατος, καὶ δι' ἀνθρώπου ἀνάστασις νεκρῶν." Εἶτα ἀπὸ τῆς φύσεως ἐπὶ τὰ πρόσωπα μεταβαίνει, καί φησιν "Ὥσπερ γὰρ ἐν τῷ Ἀδὰμ πάντες ἀποθνήσκουσιν, οὕτω καὶ ἐν τῷ Χριστῷ πάντες ζωοποιηθήσονται." Καὶ οὐκ εἶπε σωθήσονται, ἀλλὰ ζωοποιηθήσονται· κοινὴ μὲν γὰρ ἡ ἀνάστασις, μετὰ δὲ τὴν ἀνάστασιν γενήσεται ἡ διάκρισις· καὶ τοῦτο δεδήλωκεν, ἐπαγαγών· "Ἕκαστος δὲ ἐν τῷ ἰδίῳ τάγματι." Πολλὰ γὰρ καὶ κολαζομένων καὶ σωζομένων τάγματα. Κατὰ γὰρ τὴν τῆς δικαιοσύνης καὶ ποιότητα καὶ πο σότητα, αἱ τῶν δωρεῶν ἀντιδόσεις παρασχεθήσονται. Ὡσαύτως δὲ καὶ κατὰ τὴν ἁμαρτημάτων διαφορὰν αἱ τιμωρίαι γενήσονται. ΙΒʹ. -Ὅτι σῶμα ὁ ∆εσπότης ἀνέλαβεν. Ἐπειδὴ τοίνυν τὴν τῆς θείας ἐνανθρωπήσεως μεμαθήκαμεν αἰτίαν, φέρε δείξωμεν, ταῖς τῶν θείων λογίων χρώμενοι μαρτυρίαις, ὅτι τὸ σῶμα τὸ ἀνθρώ πειον ἐνανθρωπήσας ὁ Θεὸς Λόγος ἀνέλαβε. Πρῶτον μὲν γὰρ τὰ σπάργανα, σώματος, οὐ θεότητος ἦν· ἔπειτα δὲ τὸ βούτυρον, καὶ τὸ μέλι, ὃ προφήτης πόῤῥωθεν προαγορεύει,