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gifts, making one of the zealous either very famous and glorious or allowing him to be still humble and in need of a more laborious purification.

But let us see, if it seems good, and examine well, what is the mystery of the resurrection of Christ our God, which always happens mystically for those of us who desire it, and how Christ is buried in us as in a tomb and how, being united with our souls, he rises up, raising us also with himself. The purpose of this discourse is as follows.

Our Christ and God, having been hung upon the cross and having nailed to it the sin of the world, having tasted death, descended into the lowest parts of Hades. Just as, therefore, having ascended again from Hades he entered into his own immaculate body, from which he was in no way separated when he descended there, and immediately he rose from the dead and after this he ascended into the heavens with great glory and power, (211) so also now when we go out from the world and enter through the assimilation to the sufferings of the Lord into the tomb of repentance and humility, he himself, descending from the heavens, enters as into a tomb into our body, and being united with our souls he raises them up, which are admittedly dead, and then he grants to the one thus risen with Christ to see the glory of his mystical resurrection.

The resurrection of Christ, therefore, is our resurrection, that of those lying below. For he, having never fallen into sin, as it is written, nor having been changed in his own glory in any way, how will he ever be resurrected or glorified, he who is always exceedingly glorified and likewise remains above every principality and power? The resurrection and glory of Christ is our glory, as has been said, which comes to be, is shown, and is seen by us through his resurrection in us. For once having made our affairs his own, what he himself does in us, these things he ascribes to himself. But the resurrection of a soul is union with life; for just as a dead body, if it does not receive into itself the living soul and is mixed with it without mingling, is not said to live nor can it, so also a soul alone cannot live by itself, unless it is united ineffably and unconfusedly with God, who is truly eternal life. For before the union in knowledge and vision and perception, it is dead, even if it is intelligent and by nature immortal. For there is neither knowledge without vision, nor vision without perception. What is being said is thus: vision and (212) in vision, knowledge and perception (and I say this concerning spiritual things, for in somatic things perception also happens without vision). What am I saying? A blind man, striking his foot on a stone, feels it, but a dead man does not. But in spiritual matters, unless the mind comes to the contemplation of things beyond conception, it does not perceive the mystical energy. The one, therefore, who says he perceives spiritual things before the contemplation of things beyond mind and word and conception, resembles a man blind in his sight, who perceives the good or bad things he suffers, but is ignorant of what is in his hands or at his feet and the causes of life or death that have come to him; for he in no way perceives the evil or good things coming upon him, being deprived of the power and sense of sight, whence also often, having raised his staff for defense against the enemy, he has sometimes struck his own friend instead of that one, while the enemy stands before his eyes and laughs at him.

Most men indeed believe in the resurrection of Christ, but very few there are who also see it clearly, but those who have not seen it cannot even worship Christ Jesus as holy and Lord; "For no one," it says, "can say Jesus is Lord, except in the Holy Spirit," and elsewhere: "God is Spirit, and those who worship him must worship in spirit and truth." For the most sacred oracle, which we carry on our lips every day, does not say: Resurrection

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χαρίσματα, ποιῶν ἤ περίφημον καί ἔνδοξον τῶν σπουδαίων τινά ἤ ἐῶν ταπεινόν ἔτι καί δεόμενον ἐπιπονωτέρας καθάρσεως.

Ἀλλά γάρ ἴδωμεν, εἰ δοκεῖ, καί καλῶς ἐξετάσωμεν, τί τό μυστήριον τῆς τοῦ Χριστοῦ τοῦ Θεοῦ ἡμῶν ἀναστάσεως, ὅπερ ἀεί τοῖς βουλομένοις ἡμῖν μυστικῶς γίνεται, καί πῶς ἐν ἡμῖν ὁ Χριστός ὡς ἐν μνήματι θάπτεται καί πῶς ἑνούμενος ταῖς ἡμετέραις ψυχαῖς ἐξανίσταται, συνανιστῶν καί ἡμᾶς ἑαυτῷ. Ἐστι δέ ὁ σκοπός τοῦ λόγου τοιοῦτος.

Ὁ Χριστός καί Θεός ἡμῶν, ἐπί σταυροῦ κρεμασθείς καί προσηλώσας ἐν αὐτῷ τήν ἁμαρτίαν τοῦ κόσμου, θανάτου γευσάμενος, κατῆλθεν ἐν τοῖς κατωτάτοις τοῦ ᾅδου. Ὥσπερ οὖν ἐξ ᾅδου πάλιν ἀνελθών εἰς τό ἄχραντον ἑαυτοῦ σῶμα εἰσῆλθεν, οὗ κατελθών ἐκεῖσε οὐδαμῶς ἐχωρίσθη, καί εὐθύς ἀνέστη ἐκ τῶν νεκρῶν καί μετά ταῦτα ἀνῆλθεν εἰς οὐρανούς μετά δόξης πολλῆς καί δυνάμεως, (211) οὕτω δή καί νῦν ἐξερχομένων ἡμῶν ἐκ τοῦ κόσμου καί εἰσερχομένων διά τῆς τῶν παθημάτων τοῦ Κυρίου ἐξομοιώσεως ἐν τῷ τῆς μετανοίας καί ταπεινώσεως μνήματι, αὐτός ἐκεῖνος ἐξ οὐρανῶν κατερχόμενος, εἰσέρχεται ὡς ἐν τάφῳ ἐν τῷ ἡμῶν σώματι, καί ἑνούμενος ταῖς ἡμετέραις ψυχαῖς ἐξανιστᾷ νεκράς οὔσας ὁμολογουμένως αὐτάς, καί τηνικαῦτα βλέπειν ἐμπαρέχει τῷ οὕτως ἀναστάντι σύν τῷ Χριστῷ τήν δόξαν τῆς μυστικῆς αὐτοῦ ἀναστάσεως.

Ἀνάστασις οὖν Χριστοῦ ἡ ἡμετέρα ὑπάρχει ἀνάστασις, τῶν κάτω κειμένων. Ἐκεῖνος γάρ μή πεσών εἰς ἁμαρτίαν ποτέ, καθά γέγραπται, μηδέ ἀλλοιωθείς τῆς ἰδίας δόξης κἄν ὁπωσοῦν, πῶς ἀναστήσεταί ποτε ἤ δοξασθήσεται, ὁ ἀεί ὤν ὑπερδεδοξασμένος καί ὑπεράνω πάσης ἀρχῆς καί ἐξουσίας διαμένων ὡσαύτως; Ἀνάστασις καί δόξα Χριστοῦ ἡ ἡμετέρα, καθάπερ εἴρηται, δόξα ὑπάρχει, ἡ διά τῆς ἐν ἡμῖν αὐτοῦ ἀναστάσεως γινομένη καί δεικνυμένη καί ὁρωμένη ἡμῖν. Ἅπαξ γάρ οἰκειωσάμενος τά ἡμέτερα, ἅ ποιεῖν ἐν ἡμῖν αὐτός, ταῦτα ἑαυτῷ ἐπιγράφεται. Ἀνάστασις δέ ψυχῆς ἡ ἕνωσίς ἐστι τῆς ζωῆς· ὥσπερ γάρ τό νεκρόν σῶμα, εἰ μή δέξεται ἐν ἑαυτῷ τήν ζῶσαν ψυχήν καί ἀμίκτως ταύτῃ μιγῇ, ζῆν οὐ λέγεται οὐδέ δύναται, οὕτως οὐδέ ψυχή μόνη ζῆν αὐτή καθ᾿ ἑαυτήν δύναται, εἰ μή ἀρρήτως καί ἀσυγχύτως ἑνωθῇ Θεῷ, τῇ ὄντως αἰωνίᾳ ζωῇ. Πρό γάρ τῆς ἐν γνώσει καί ὁράσει καί αἰσθήσει ἑνώσεως νεκρά ἐστιν, εἰ καί νοερά ὑπάρχει καί τῇ φύσει ἀθάνατος. Οὔτε γάρ γνῶσις δίχα ὁράσεως, οὔτε ὅρασις δίχα αἰσθήσεως. Ἔστι δέ τό λεγόμενον οὕτως· ὅρασις καί (212) ἐν τῇ ὁράσει γνῶσις καί αἴσθησις (ἐν τοῖς πνευματικοῖς δέ τοῦτό φημι, ἐν γάρ τοῖς σωματικοῖς καί δίχα ὁράσεως αἴσθησις γίνεται). Οἷόν τι λέγω; Τυφλός εἰς λίθον τόν πόδα κρούων αἰσθάνεται, ὁ δέ νεκρός οὔ· ἐν τοῖς πνευματικοῖς δε εἰ μή εἰς θεωρίαν ἔλθῃ ὁ νοῦς τῶν ὑπέρ ἔννοιαν, τῆς μυστικῆς ἐνεργείας οὐκ αἰσθάνεται. Ὁ οὖν πρό τῆς θεωρίας τῶν ὑπέρ νοῦν καί λόγον καί ἔννοιαν ἐπαισθάνεσθαι λέγων ἐν τοῖς πνευματικοῖς, τῷ τάς ὄψεις πηρῷ ἔοικεν, ὅς ἐν οἷς μέν πάσχει ἀγαθοῖς ἤ κακοῖς ἐπαισθάνεται, ἀγνοεῖ δέ τά ἐν χερσίν ἤ ποσί καί τά παραίτια ζωῆς ἤ θανάτου τούτῳ γενόμενα· τά γάρ ἐπερχόμενα αὐτῷ κακά ἤ ἀγαθά οὐδαμῶς ἐπαισθάνεται τῆς ὀπτικῆς ἐστερημένος δυνάμεως καί αἰσθήσεως, ὅθεν καί πολλάκις τήν ῥάβδον ἐπάρας πρός τήν τοῦ ἐχθροῦ ἄμυναν, ἀντ᾿ ἐκείνου ἔσθ᾿ ὅτε τόν ἑαυτοῦ φίλον μᾶλλον ἐτύπτησε, τοῦ ἐχθροῦ πρό τῶν ὀφθαλμῶν αὐτοῦ ἱσταμένου καί διαγελῶντος αὐτόν.

Ἀνάστασιν Χριστοῦ οἱ πλείονες μέν τῶν ἀνθρώπων πιστεύουσιν, ὀλίγοι δέ λίαν εἰσίν οἱ καί ταύτην βλέποντες καθαρῶς, οἱ δέ γε μή θεασάμενοι οὐδέ προσκυνεῖν δύνανται, ὡς ἅγιον καί Κύριον, τόν Χριστόν Ἰησοῦν· "Οὐδείς γάρ, φησί, δύναται εἰπεῖν Κύριον Ἰησοῦν, εἰ μή ἐν Πνεύματι Ἁγίῳ", καί ἀλλαχοῦ· "Πνεῦμα ὁ Θεός, καί τούς προσκυνοῦντας αὐτόν ἐν πνεύματι καί ἀληθείᾳ δεῖ προσκυνεῖν". Οὐδέ γάρ λέγει τό ἱερώτατον λόγιον, ὅ καθ᾿ ἑκάστην ἐπί στόματος περιφέρομεν· Ἀνάστασιν