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is born, by these things it is also destroyed; so also the old man. For a love of glory destroys, and pleasures often have destroyed, and desire has deceived. For it is not truly pleasure, but the thing is bitterness and deceit, hypocrisy and a stage-play; and while the face of things is brilliant, the things themselves are nothing other than full of hardship and much destitution and unpleasantness and much poverty; and if you take off the mask, and lay bare the appearance, you will see the deceit. For this is deceit, when what a thing is, does not appear, but what it is not, is shown. Thus also do fallacies arise. But here he sketches for us four men; and, if you wish, I am already providing the proof of these things; Here indeed two, saying thus: Putting away the old man, be renewed in the spirit of your mind, and put on the new man. But in the one to the Romans, another two, as when he says: But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. And these have a kinship to those, the new to the inward man, and the old to the outward; but nevertheless the three have been corrupted. Or rather, there are three even now: a new and an old, and this one which is essential and natural. Be renewed, he says, in the spirit of your mind. Lest anyone should think that he is introducing another man, by speaking of old and new, see what he says: Be renewed. To be renewed is when the very thing that has grown old is made new, becoming different from what it was. So that the subject is the same, but the change is concerning the accident. Just as the body is the same, but the change is concerning the accident, so indeed also here. But how might the renewal come to be? In the spirit of your mind, he 62.96 says. Whoever therefore has an old thing will accomplish nothing; for the Spirit will not endure old practices. In the spirit, he says, of your mind; that is, in the spirit that is in the mind. And put on the new man. Do you see that the subject is one, but the garments are two, the one being put off and the one being put on? The new man, he says, who was created according to God in righteousness and holiness of the truth. But why does he call virtue a man, and why wickedness a man? Because without activity a man would not be shown. So that these things no less than nature show a man, whether he is good or evil. And just as to undress is easy, so also can one see in the case of virtue and wickedness. The young man is strong; therefore let us also become strong for the working of good deeds. The young man has no wrinkle; therefore neither should we. The young man is not carried about, nor is he susceptible to diseases; therefore neither should we be. The one who was created. See here how he calls the substantiation of virtue a creation, that which was brought from non-being into being. What then? Is not that creation according to God? By no means, but according to the devil; he is the craftsman of sin. How? For the man was no longer created from water, nor from earth, but in righteousness and holiness of the truth. What is this? Immediately a son, he says, he created him; for this happens from baptism; this is the essence. He spoke well: In righteousness and holiness of the truth. There once was righteousness, and there was holiness among the Jews, but it was not of the truth, but that righteousness was of the type. For to be clean in body was a type of purity, not the truth of purity; it was a type of righteousness, not the truth of righteousness. In holiness, he says, and righteousness of the truth. Perhaps this is also said in reference to what is false, because there are many among those outside who seem to be righteous, but are false. But righteousness is called the universal virtue. For hear what Christ says: Unless your righteousness exceeds that of the scribes and Pharisees, you will by no means enter into the kingdom of heaven; and again, He is called righteous who gives no handle for accusation. Since also in the law courts we call that man just, who has been wronged, and has not wronged in return. If, therefore, we too should be able at the dread judgment seat

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τίκτεται, ὑπὸ τούτων καὶ ἀπόλλυται· οὕτω καὶ ὁ παλαιὸς ἄνθρωπος. Καὶ γὰρ δόξης ἔρως ἀπόλλυσι, καὶ ἡδοναὶ πολλάκις ἀπώλεσαν, καὶ ἐπιθυμία ἐξηπάτησεν. Οὐ γάρ ἐστιν ὄντως ἡδονὴ, ἀλλὰ πικρία καὶ ἀπάτη τὸ πρᾶγμα, ὑπόκρισις καὶ σκηνή· καὶ τὸ μὲν πρόσωπον λαμπρὸν τῶν πραγμάτων, αὐτὰ δὲ τὰ πράγματα οὐδὲν ἕτερον, ἢ ταλαιπωρίας καὶ πολλῆς πτωχείας γέμοντα καὶ ἀηδίας καὶ πολλῆς τῆς πενίας· κἂν ἀφέλῃς τὸ προσωπεῖον, καὶ γυμνώσῃς τὴν ὄψιν, ὄψει τὴν ἀπάτην. Ἀπάτη γὰρ τοῦτό ἐστιν, ὅταν ὅπερ τί ἐστι, μὴ φαίνηται, ἀλλ' ὅπερ μή ἐστι, δείκνυται. Οὕτω καὶ οἱ παραλογισμοὶ γίνονται. Τέσσαρας δὲ ἡμῖν ἀνθρώπους ἐνταῦθα ὑπογράφει· καὶ, εἰ βούλεσθε, τούτων ἤδη τὴν ἀπόδειξιν παρέχω· Ἐνταῦθα μὲν δύο, οὕτω λέγων· Ἀποθέμενοι τὸν παλαιὸν ἄνθρωπον, ἀνανεοῦσθε τῷ πνεύματι τοῦ νοὸς ὑμῶν, καὶ ἐνδύσασθε τὸν καινὸν ἄνθρωπον. Ἐν δὲ τῇ πρὸς Ῥωμαίους ἄλλους δύο, ὡς ὅταν λέγῃ· Βλέπω δὲ ἕτερον νόμον ἐν τοῖς μέλεσί μου, ἀντιστρατευόμενον τῷ νόμῳ τοῦ νοός μου, αἰχμαλωτίζοντά με τῷ νόμῳ τῆς ἁμαρτίας τῷ ὄντι ἐν τοῖς μέλεσί μου. Καὶ οὗτοι πρὸς ἐκείνους ἔχουσι τὴν συγγένειαν, πρὸς μὲν τὸν ἔσω ὁ καινὸς, πρὸς δὲ τὸν ἔξω ὁ παλαιός· ἀλλ' ὅμως οἱ τρεῖς διεφθάρησαν. Μᾶλλον δὲ τρεῖς εἰσι καὶ νῦν, καινὸς καὶ παλαιὸς, καὶ οὗτος ὁ οὐσιώδης καὶ φυσικός. Ἀνανεοῦσθε δὲ, φησὶ, τῷ πνεύματι τοῦ νοὸς ὑμῶν. Ἵνα μή τις νομίσῃ, ὅτι ἐπεισάγει ἄνθρωπον ἕτερον, εἰπὼν παλαιὸν καὶ καινὸν, ὅρα τί φησιν· Ἀνανεοῦσθε. Ἀνανεοῦσθαί ἐστιν, ὅταν αὐτὸ τὸ γεγηρακὸς ἀνανεῶται, ἄλλο ἐξ ἄλλου γινόμενον. Ὥστε τὸ μὲν ὑποκείμενον τὸ αὐτὸ, ἡ δὲ μεταβολὴ περὶ τὸ συμβεβηκός. Καθάπερ τὸ μὲν σῶμά ἐστι τὸ αὐτὸ, ἡ δὲ μεταβολὴ περὶ τὸ συμβεβηκὸς, οὕτω δὴ καὶ ἐνταῦθα. Πῶς δ' ἂν γένοιτο ἡ ἀνανέωσις; Ἐν τῷ πνεύματι τοῦ νοὸς ὑμῶν, φη 62.96 σίν. Ὃς ἐὰν οὖν ἔχῃ πρᾶγμα παλαιὸν, οὐδὲν ἐργάσεται· οὐ γὰρ ἀνέξεται τὸ πνεῦμα παλαιῶν πράξεων. Τῷ πνεύματι, φησὶ, τοῦ νοὸς ὑμῶν· τουτέστι, τῷ πνεύματι τῷ ἐν τῷ νῷ. Καὶ ἐνδύσασθε τὸν καινὸν ἄνθρωπον. Ὁρᾷς ὅτι τὸ μὲν ὑποκείμενον ἕν ἐστι, τὰ δὲ ἐνδύματα δύο, τό τε ἐκδυόμενον καὶ τὸ ἐνδυόμενον; Τὸν καινὸν ἄνθρωπον, φησὶ, τὸν κατὰ Θεὸν κτισθέντα ἐν δικαιοσύνῃ καὶ ὁσιότητι τῆς ἀληθείας. ∆ιὰ τί δὲ ἄνθρωπον καλεῖ τὴν ἀρετὴν, καὶ διὰ τί ἄνθρωπον τὴν κακίαν; Ὅτι χωρὶς ἐνεργείας οὐκ ἂν δειχθείη ἄνθρωπος. Ὥστε οὐχ ἧττον τῆς φύσεως ταῦτα ἄνθρωπον δείκνυσιν, εἴτε καλὸν, εἴτε πονηρόν. Ὥσπερ δὲ τὸ ἀποδύσασθαι, εὔκολον, οὕτω καὶ ἐπὶ ἀρετῆς καὶ κακίας ἔστιν ἰδεῖν. Ὁ νέος ἰσχυρός ἐστιν· οὐκοῦν καὶ ἡμεῖς ἰσχυροὶ γενώμεθα πρὸς τὴν ἐνέργειαν τῶν ἀγαθῶν πράξεων. Ὁ νέος ῥυτίδα οὐκ ἔχει· οὐκοῦν μηδὲ ἡμεῖς. Ὁ νέος οὐ περιφέρεται, οὐδέ ἐστιν εὐάλωτος τοῖς νοσήμασιν· οὐκοῦν μηδὲ ἡμεῖς. Τὸν κτισθέντα. Ὅρα ἐνταῦθα πῶς κτίσιν καλεῖ τὴν οὐσίωσιν τῆς ἀρετῆς, τὴν ἐξ οὐκ ὄντων εἰς τὸ εἶναι παραχθεῖσαν. Τί δέ; ἐκείνη οὐ κατὰ Θεὸν ἡ κτίσις; Οὐδαμῶς, ἀλλὰ κατὰ τὸν διάβολον· αὐτὸς δημιουργὸς τῆς ἁμαρτίας. Πῶς; Ὁ γὰρ ἄνθρωπος οὐκ ἀπὸ ὕδατος, οὐδὲ ἀπὸ γῆς ἐκτίσθη λοιπὸν, ἀλλ' ἐν δικαιοσύνῃ καὶ ὁσιότητι τῆς ἀληθείας. Τί ἐστι τοῦτο; Υἱὸν εὐθέως, φησὶν, αὐτὸν ἔκτισε· τοῦτο γὰρ ἀπὸ τοῦ βαπτίσματος γίνεται· αὕτη ἐστὶν ἡ οὐσία. Καλῶς εἶπεν· Ἐν δικαιοσύνῃ καὶ ὁσιότητι τῆς ἀληθείας. Ἦν ποτε δικαιοσύνη, ἦν καὶ ὁσιότης ἐπὶ Ἰουδαίων, ἀλλ' οὐ τῆς ἀληθείας, ἀλλὰ τοῦ τύπου ἡ δικαιοσύνη ἐκείνη. Τὸ γὰρ καθαρὸν εἶναι σώματι τύπος καθαρότητος ἦν, οὐχὶ ἀλήθεια καθαρότητος· τύπος δικαιοσύνης ἦν, οὐχὶ ἀλήθεια δικαιοσύνης. Ἐν ὁσιότητι, φησὶ, καὶ δικαιοσύνῃ τῆς ἀληθείας. Τάχα καὶ πρὸς τὸ ψευδὲς εἴρηται τοῦτο, ὅτι εἰσὶ πολλοὶ παρὰ τοῖς ἔξωθεν δοκοῦντες εἶναι δίκαιοι, ἀλλὰ ψευδεῖς. ∆ικαιοσύνη δὲ, ἡ καθολικὴ ἀρετὴ λέγεται. Ἄκουε γὰρ τοῦ Χριστοῦ λέγοντος· Ἐὰν μὴ περισσεύῃ ἡ δικαιοσύνη ὑμῶν πλέον τῶν γραμματέων καὶ Φαρισαίων, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν· καὶ πάλιν, ∆ίκαιος λέγεται ὁ μηδεμίαν ἔχων λαβήν. Ἐπεὶ καὶ ἐν τοῖς δικαστηρίοις ἐκεῖνόν φαμεν δίκαιον, τὸν ἀδικηθέντα, καὶ μὴ ἀνταδικήσαντα. Ἂν τοίνυν καὶ ἡμεῖς ἐπὶ τοῦ φρικτοῦ δικαστηρίου δυνηθῶμεν