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let us be zealous to flee his snares, that having taken up the victory against him, we may be proclaimed both in the present life and in the age to come, and may obtain the incorruptible good things, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, might, honor, now and ever, and unto the ages of ages. Amen.

HOMILY XI.

For if we have been united with Him in the likeness of His death, we shall be also of the

resurrection. 1. What I have already said before, this I will now say, that he continually passes into moral discourse, not as in the other Epistles, dividing them into two, assigning the first part to doctrines, and the other to the care of morals; but not so here, but through the whole of it he does this mixedly, so that the discourse may become readily acceptable. He says, therefore, that there are two mortifications here, and two deaths; and that the one has been wrought by Christ in baptism, but the other ought to be wrought by us through subsequent diligence. For the burial of former sins has been of His gift; but to remain dead to sin after baptism must be the work of our own diligence, even if we see God helping us much in this also. For baptism is not only powerful to blot out former transgressions, but also secures against future ones. Just as, therefore, in those things you brought faith, that it might be blotted out; so also in what follows, show the change of your earnestness, that you may not again defile yourself. For advising these and such things he says: For if we have been united in the likeness of his death, we shall be also of the resurrection. Do you see how he has uplifted the hearer, leading him up straightway to his Master, and being zealous to show the great likeness? For this reason he did not say, to death, lest you should contradict, but to the likeness of death; for the substance itself did not die, 60.484 but the man of sin, that is, wickedness. And he did not say, For if we have shared in the likeness of his death; but what? For if we have been planted together, hinting to us by the name of planting the fruit from it. For just as his body, buried in the earth, brought forth the fruit of salvation for the world; so also our body, buried in baptism, brought forth the fruit of righteousness, sanctification, adoption, and countless good things; and it will also bear the future gift of the resurrection. Since, therefore, we were in water, but he in earth, and we were buried with respect to sin, but he with respect to the body, for this reason he did not say, planted together in death, but, in the likeness of death; for both this and that are a death, but not of the same subject. If, therefore, he says, we have been planted together in the death, we shall also be of the resurrection; speaking here of the resurrection to come. For since above, having discoursed about death and said, Or are you ignorant, brethren, that as many of us as were baptized into Christ were baptized into his death? he did not discourse clearly about the resurrection, but about the manner of life after baptism, commanding us to walk in newness of life; for this reason, taking up the same discourse here, he now proclaims to us that resurrection. And that you may learn that he is not speaking of this resurrection which is from baptism, but of that one; having said, For if we have been planted together in the likeness of his death, he did not say that we shall be of the likeness of the resurrection, but, also of the resurrection. For lest you should say, And how, if we did not die as he died, shall we be raised as he was raised? when 60.485 he mentioned the death, he did not say, planted together in the death, but, in the likeness of the death; but when he mentioned the resurrection, he did not say, in the likeness of the resurrection, but of the very

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φυγεῖν τὰς ἐπιβουλὰς αὐτοῦ σπουδάσωμεν, ἵνα τὴν κατ' αὐτοῦ νίκην ἀράμενοι, καὶ κατὰ τὸν παρόντα βίον, καὶ κατὰ τὸν μέλλοντα ἀνακηρυχθῶμεν αἰῶνα, καὶ τῶν ἀκηράτων ἐπιτύχωμεν ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ' οὗ τῷ Πατρὶ, ἅμα τῷ ἁγίῳ Πνεύματι δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

ΟΜΙΛΙΑ ΙΑʹ.

Εἰ γὰρ σύμφυτοι γεγόναμεν τῷ ὁμοιώματι τοῦ θα νάτου αὐτοῦ, ἀλλὰ καὶ τῆς

ἀναστάσεως ἐσό μεθα. αʹ. Ὅπερ καὶ ἔμπροσθεν ἔφθην εἰπὼν, τοῦτο καὶ νῦν ἐρῶ, ὅτι εἰς τὸν ἠθικὸν συνεχῶς ἐκβαίνει λόγον, οὐχ ὥσπερ ἐν ταῖς ἄλλαις Ἐπιστολαῖς, διαιρῶν αὐτὰς εἰς δύο, τὸ μὲν πρῶτον τοῖς δόγμασιν ἀφορίζει, τὸ δὲ ἕτερον τῇ τῶν ἠθῶν ἐπιμελείᾳ· ἀλλ' οὐκ ἐνταῦθα οὕτως, ἀλλὰ δι' ὅλης αὐτῆς ἀναμὶξ τοῦτο ποιεῖ, ὥστε εὐπαράδεκτον γενέσθαι τὸν λόγον. ∆ύο τοίνυν ἐνταῦθα νεκρώσεις εἶναί φησι, καὶ θανάτους δύο· καὶ τὴν μὲν ὑπὸ τοῦ Χριστοῦ γεγενῆσθαι ἐν τῷ βαπτίσματι, τὴν δὲ ὑφ' ἡμῶν ὀφείλειν γίνεσθαι διὰ τῆς μετὰ ταῦτα σπουδῆς. Τὸ μὲν γὰρ ταφῆναι τὰ πρότερα ἁμαρτήματα, τῆς αὐτοῦ γέγονε δωρεᾶς· τὸ δὲ μετὰ τὸ βάπτισμα μεῖναι νεκροὺς τῇ ἁμαρτίᾳ, τῆς ἡμετέρας δεῖ γενέσθαι ἔργον σπουδῆς, εἰ καὶ τὰ μάλιστα πολλὰ καὶ ἐνταῦθα τὸν Θεὸν ὁρῶμεν βοηθοῦντα ἡμῖν. Οὐ γὰρ δὴ τοῦτο ἰσχύει τὸ βάπτισμα μόνον τὸ τὰ πρότερα ἀφανίσαι πλημμελήματα, ἀλλὰ καὶ πρὸς τὰ μέλλοντα ἀσφαλίζεται. Ὥσπερ οὖν ἐν ἐκείνοις τὴν πίστιν εἰσήνεγκας, ἵνα ἀφανισθῇ· οὕτω καὶ ἐν τοῖς μετὰ ταῦτα τῆς προθυμίας ἐπίδειξαι τὴν μεταβολὴν, ἵνα μὴ πάλιν σαυτὸν καταῤῥυπάνῃς. Ταῦτα γὰρ καὶ τὰ τοιαῦτα συμβουλεύων φησίν· Εἰ γὰρ σύμφυτοι γεγόναμεν τῷ ὁμοιώματι τοῦ θανάτου αὐτοῦ, ἀλλὰ καὶ τῆς ἀναστάσεως ἐσόμεθα. Εἶδες πῶς ἐπῆρε τὸν ἀκροατὴν, πρὸς τὸν ∆εσπότην εὐθέως αὐτὸν ἀναγαγὼν τὸν αὐτοῦ, καὶ πολλὴν δεῖξαι σπουδάσας τὴν ὁμοιότητα; ∆ιὰ τοῦτο οὐδὲ εἶπε, Θανάτῳ, ἵνα μὴ ἀντείπῃς, ἀλλ' Ὁμοιώματι θανάτου· οὐ γὰρ ἡ οὐσία αὐτὴ ἀπέθανεν, 60.484 ἀλλ' ὁ ἐξ ἁμαρτιῶν ἄνθρωπος, τουτέστιν, ἡ κακία. Καὶ οὐκ εἶπεν, Εἰ γὰρ ἐκοινωνήσαμεν τῷ ὁμοιώματι τοῦ θανάτου· ἀλλὰ τί; Εἰ γὰρ σύμφυτοι γεγόναμεν, τῷ τῆς φυτείας ὀνόματι τὸν ἐκ ταύτης καρπὸν ἡμῖν αἰνιξάμενος. Καθάπερ γὰρ τὸ σῶμα αὐτοῦ ταφὲν ἐν τῇ γῇ καρπὸν τῆς οἰκουμένης τὴν σωτηρίαν ἤνεγκεν· οὕτω καὶ τὸ ἡμέτερον ταφὲν ἐν τῷ βαπτίσματι, καρπὸν ἤνεγκε τὴν δικαιοσύνην, τὸν ἁγιασμὸν, τὴν υἱοθεσίαν, τὰ μυρία ἀγαθά· οἴσει δὲ καὶ τὸ τῆς ἀναστάσεως ὕστερον δῶρον. Ἐπεὶ οὖν ἡμεῖς μὲν ἐν ὕδατι, αὐτὸς δὲ ἐν γῇ, καὶ ἡμεῖς μὲν κατὰ τὸν τῆς ἁμαρτίας λόγον, ἐκεῖνος δὲ κατὰ τὸν τοῦ σώματος ἐτάφη, διὰ τοῦτο οὐκ εἶπε, Σύμφυτοι τῷ θανάτῳ, ἀλλὰ, Τῷ ὁμοιώματι τοῦ θανάτου· θάνατος μὲν γὰρ καὶ τοῦτο καὶ ἐκεῖνο, ἀλλ' οὐ τοῦ αὐτοῦ ὑποκειμένου. Εἰ τοίνυν, φησὶν, ἐν τῷ θανάτῳ ἐγενόμεθα σύμφυτοι, καὶ τῆς ἀναστάσεως ἐσόμεθα· ἀνάστασιν ἐνταῦθα τὴν μέλλουσαν λέγων. Ἐπειδὴ γὰρ ἀνωτέρω περὶ θανάτου διαλεχθεὶς καὶ εἰπὼν, Ἢ ἀγνοεῖτε, ἀδελφοὶ, ὅτι ὅσοι εἰς Χριστὸν ἐβαπτίσθημεν, εἰς τὸν θάνατον αὐτοῦ ἐβαπτίσθημεν; οὐδὲν περὶ ἀναστάσεως διελέχθη σαφῶς, ἀλλὰ περὶ πολιτείας τῆς μετὰ τὸ βάπτισμα, κελεύσας ἐν καινότητι ζωῆς περιπατῆσαι· διὰ τοῦτο ἐνταῦθα τὸν αὐτὸν ἀναλαβὼν λόγον, ἐκείνην ἡμῖν λοιπὸν προαναφωνεῖ τὴν ἀνάστασιν. Καὶ ἵνα μάθῃς, ὅτι οὐ περὶ ταύτης φησὶ τῆς ἐκ τοῦ βαπτίσματος, ἀλλὰ περὶ ἐκείνης· εἰπὼν, Εἰ γὰρ σύμφυτοι γεγόναμεν τῷ ὁμοιώματι τοῦ θανάτου αὐτοῦ, οὐκ εἶπεν, ὅτι Τοῦ ὁμοιώματος τῆς ἀναστάσεως ἐσόμεθα, ἀλλὰ, Καὶ τῆς ἀναστάσεως. Ἵνα γὰρ μὴ λέγῃς, Καὶ πῶς, εἰ μὴ ἀπεθάνομεν ὡς ἀπέθανεν, ἀναστησόμεθα ὡς ἀνέστη; ἡνίκα 60.485 μὲν τοῦ θανάτου ἐμνημόνευσεν, οὐκ εἶπε, Σύμφυτοι τῷ θανάτῳ, ἀλλὰ, Τῷ ὁμοιώματι τοῦ θανάτου· ἡνίκα δὲ τῆς ἀναστάσεως, οὐκ εἶπε, Τῷ ὁμοιώματι τῆς ἀναστάσεως, ἀλλ' Αὐτῆς τῆς