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he intending, he might take another first-fruit from him again later for the genesis of another people, but he has become an immortal and ever-living first-fruit of spiritual children who are being reformed into his character, as the Apostle says: "Christ the first-fruit, then those who are Christ's," and elsewhere: "until Christ be formed in us." For all those forefathers were mortal, but he who took the portion from the portion of the seed of Abraham and became the Son of God and son of Adam himself, is incorruptible and immortal, not begetting carnally but re-fashioning spiritually.

And consider for me the manner of the re-fashioning. What is this? In paradise a woman came from a man, being the mother of all those born from the earth; but in the Church of the faithful, from a woman a man, Christ the God, was born, the first-fruit and life of all those reborn spiritually (141) from faith in him. There was the tree of knowing good and evil, which, when partaken of, became the cause of death for them; here the wood of the cross, on which Christ the second Adam and God was nailed, his hands in place of the hands of Adam that touched, and his feet in place of the feet that walked to the transgression. And Adam, having tasted from that tree, became the cause of death and curse to those from him; but Christ and God, having tasted gall and drunk vinegar, freed them from the curse and liberated them from the corruption of death, and to those who believe in him he bestowed new life and strengthened them to have a life equal to the angels in this world. There the tree of life was in the midst of paradise, which Adam was not permitted to eat, according to the divine economy, but was cast out of paradise, for which reason the flaming sword was appointed to guard its entrance; here Christ was pierced in the side by a lance and turned away that sword and opened the entrance and planted the tree of life in the whole world, or rather, he has given us the authority to plant it daily, and it grows all at once and becomes for all who eat from it a cause of eternal life.

O the paradise now planted by Christ the God! O new mystery and dreadful wonders! For there, admittedly, were sensible and visible trees, Adam and Eve, and the tree of knowledge itself, and also the tree of life, being something other than it; but here the new Adam becomes all things together for the faithful: both delight and knowledge, not putting to death and barring from the tree of life, but teaching what things one must duly answer to the serpent in words; "Get," he says, "behind me, Satan" (142) and the rest; and not only this, but also leading to life, which he himself is again. But where, one says, is the new paradise which you say Christ has made? For behold, we see that the whole world is as it was constructed from the beginning; and we inhabit the earth in which we were condemned to eat our bread in toil and labor and the sweat of our face. Where then is the paradise you describe to us? If you wish to learn the works and mysteries of the incomprehensible and invisible God, which are invisible and incomprehensible to the unbelieving, apply your mind from here, and as they are described you will know and learn them.

First God made the heaven and the earth and all things in them and after all these things he formed man with his own hands, then he made paradise and the things in it and he placed the man whom he had made in it; and taking one of his ribs he built it into a woman and so he gave them a commandment not to eat from the tree of the knowledge of good and evil, lest they should be put to death, but that they might work and keep according to the commandment. But after these things, they first fell away from remembering God and his benefits, which was the work given to them by God, secondly, they ceased to keep the commandment and from the tree from which he had commanded them not to

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μέλλοντος αὐτοῦ, ἄλλην ἀπαρχήν πάλιν εἰς ἑτέρου λαοῦ γένεσιν ὕστερον ἐξ αὐτοῦ λάβῃ, ἀλλά ἀπαρχή ἀθάνατος καί ἀείζωος γέγονε τέκνων πνευματικῶν καί τόν χαρακτῆρα ἀναμορφουμένων αὐτοῦ, καθά φησιν ὁ Ἀπόστολος· "Ἀπαρχή Χριστός, ἔπειτα οἱ τοῦ Χριστοῦ", καί ἑτέρωθι· "μέχρις οὗ μορφωθῇ Χριστός ἐν ἡμῖν". Οἱ μέν γάρ προπάτορες ἅπαντες ἐκεῖνοι θνητοί ὑπῆρχον, ὁ δέ ἐκ τῆς μερίδος τοῦ σπέρματος Ἀβραάμ τήν μερίδα λαβών καί Υἱός τοῦ Θεοῦ καί αὐτοῦ τοῦ Ἀδάμ υἱός γεγονώς, ἀφθαρτός ἐστι καί ἀθάνατος, οὐ γεννῶν σαρκικῶς ἀλλά ἀναπλάτων πνευματικῶς.

Καί σκόπει μοι τόν τρόπον τῆς ἀναπλάσεως. Τίς οὗτος; Ἐν τῷ παραδείσῳ ἀπό ἀνδρός γυνή γέγονε, μήτηρ οὖσα πάντων τῶν ἀπό γῆς γεννηθέντων· ἐν δέ τῇ τῶν πιστῶν Ἐκκλησίᾳ ἀπό γυναικός ἀνήρ Χριστός ὁ Θεός ἐγεννήθη, ἀπαρχή καί ζωή πάντων τῶν ἀναγεννωμένων πνευματικῶς (141) ἐκ τῆς εἰς αὐτόν πίστεως. Ἐκεῖ ξύλον τοῦ γινώσκειν καλόν καί πονηρόν, ὅ καί μεταληφθέν θανάτου ἐκείνοις γέγονεν αἴτιον· ἐνταῦθα τό ξύλον τοῦ σταυροῦ, ἐν ᾧ τάς μέν χεῖρας ἀντί τῶν ἁψαμένων χειρῶν τοῦ Ἀδάμ, τούς δέ πόδας ἀντί τῶν ἐπί τῆ παραβάσει βαδισάντων ποδῶν, προσηλώθη Χριστός ὁ δεύτερος Ἀδάμ καί Θεός. Καί ὁ μέν Ἀδάμ, γευσάμενος ἀπό τοῦ ξύλου ἐκείνου, θανάτου καί κατάρας αἴτιος τοῖς ἐξ αὐτοῦ γέγονεν· ὁ δέ Χριστός καί Θεός, χολῆς γευσάμενος καί ὄξος πιών, ἐκείνους μέν τῆς κατάρας ἀπήλλαξε καί τῆς τοῦ θανάτου φθορᾶς ἠλευθέρωσε, τοῖς δέ πιστεύουσιν εἰς αὐτόν ζωήν καινήν ἐδωρήσατο καί ἰσάγγελον ἔχειν πολιτείαν ἐν τῷ κόσμῳ τούτῳ ἐνίσχυσεν. Ἐκεῖ τό ξύλον τῆς ζωῆς ἐν μέσῳ τοῦ παραδείσου ἦν, ὅ καί φαγεῖν οἰκονομικῶς οὐ συνεχωρήθη ὁ Ἀδάμ, ἀλλ᾿ ἐξεβλήθη τοῦ παραδείσου, διό καί φυλάσσειν ἐτάχθη τήν τούτου εἴσοδον ἡ φλογίνη ῥομφαία· ἐνταῦθα λόγχῃ τήν πλευράν ἐνύγη Χριστός καί τήν ῥομφαίαν ἐκείνην ἀπέστρεψε καί τήν εἴσοδον ἤνοιξε καί ἐν ὅλῳ τῷ κόσμῳ τό τῆς ζωῆς ξύλον ἐφύτευσε, μᾶλλον μέν οὖν καί καθ᾿ ἡμέραν τοῦτο φυτεύειν ἐξουσίαν ἡμῖν δέδωκεν, ὅ καί ἀθρόον αὐξάνει καί ζωῆς αἰωνίου πᾶσι τοῖς ἐσθίουσιν ἐξ αὐτοῦ πρόξενον γίνεται.

Ὤ παραδείσου τοῦ νυνί παρά Χριστοῦ τοῦ Θεοῦ φυτευθέντος! Ὤ μυστηρίου καινοῦ καί θαυμάτων φρικτῶν! Ἐκεῖ μέν γάρ δένδρα αἰσθητά καί ὁρατά ὁμολογουμένως ὑπῆρχον ὁ Ἀδάμ τε καί ἡ Εὔα, αὐτό τε τό ξύλον τῆς γνώσεως καί τό ξύλον ὁμοῦ τῆς ζωῆς ἕτερον παρά τοῦτο ὄν· ἐνταῦθα δέ ὁ νέος Ἀδάμ τά πάντα ὁμοῦ τοῖς πιστοῖς γίνεται καί τρυφή καί γνῶσις, οὐ θανατοῦσα καί τοῦ τῆς ζωῆς ξύλου ἀπείργουσα, ἀλλά διδάσκουσα ἅ διά ῥημάτων δεῖ τῷ ὄφει δεόντως ἀνταποκρίνεσθαι· "Ἄπελθε, φησίν, ὀπίσω μου, Σατανᾶ" (142) καί τά ἑξῆς· καί οὐ τοῦτο μόνον, ἀλλά καί εἰσάγουσα πρός τήν ζωήν ἥτις αὐτός ἐκεῖνος πάλιν ἐστίν. Ἀλλά ποῦ, φησίν, ὁ νέος παράδεισος ὅν λέγεις πεποιηκέναι Χριστόν; Ἰδού γάρ ὁρῶμεν ὅτι ἅπας ὁ κόσμος, καθώς ἐξ ἀρχῆς κατεσκευάσθη, ἐστί· καί τήν γῆν κατοικοῦμεν ἐν ᾗ ἐν κόπῳ καί μόχθῳ καί ἱδρῶτι τοῦ προσώπου ἡμῶν ἐσθίειν κατεκρίθημεν τόν ἄρτον ἡμῶν. Ποῦ οὖν ὁ παράδεισος ὅν διηγῇ ἡμῖν; Εἰ βούλει μαθεῖν Θεοῦ ἀκαταλήπτου καί ἀοράτου ἀόρατα καί ἀκατάληπτα τοῖς ἀπίστοις ἔργα τε καί μυστήρια, ἐπίστησον ἐντεῦθεν τόν νοῦν καί διηγουμένων γνώσῃ καί μαθήσῃ αὐτά.

Πρῶτον ἐποίησεν ὁ Θεός τόν οὐρανόν καί τήν γῆν καί πάντα τά ἐν αὐτοῖς καί ὕστερον τούτων πάντων οἰκείαις χερσί τόν ἄνθρωπον ἔπλασεν, εἶθ᾿ οὕτως ἐποίησε τόν παράδεισον καί τά ἐν αὐτῷ καί ἔθετο τόν ἄνθρωπον ἐν αὐτῶ ὅν ἐποίησε· καί λαβών μίαν αὐτοῦ τῶν πλευρῶν ᾠκοδόμησεν αὐτήν εἰς γυναῖκα καί οὕτως ἔδωκεν αὐτοῖς ἐντολήν τοῦ μή φαγεῖν ἀπό τοῦ ξύλου τοῦ γνωστοῦ καλοῦ καί πονηροῦ, ἵνα μή θανάτῳ θανατωθήσονται, ἀλλ᾿ ἐργάζωνται κατά τήν ἐντολήν καί φυλάσσωσιν. Αὐτοί δέ μετά ταῦτα ἀπέστησαν μέν ἐν πρώτοις τοῦ μεμνῆσθαι Θεοῦ καί τῶν εὐεργεσιῶν αὐτοῦ, ἥτις ἦν ἡ ἐργασία ἡ ἀπό Θεοῦ δοθεῖσα αὐτοῖς, δεύτερον κατέλιπον τοῦ φυλάσσειν τήν ἐντολήν καί ἐκ τοῦ ξύλου οὗ ἐνετείλατο αὐτοῖς μή