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to the saints, where he changed the useless slave Onesimus and made him pious, and the great Apostle exhorts his master to receive him no longer as a slave, but as a brother. And in all his Epistles he exhorts everyone to enter into the heavenly dwelling place through right faith and a good life and not to fail to obtain the good things laid up for the righteous; with whom also make us, though unworthy, worthy, you who have compassionate goodness, Lord God, creator of all things. Amen. 5.226 Further. To the Hebrews Paul wrote in Hebrew as a Hebrew; it was translated into the Greek tongue, as they say, by Luke or by Clement, likewise also the Gospel according to Matthew. Let us return to the subject at hand. 5.227 It is necessary, therefore, O most God-beloved, to consider the harmony of the cosmographer Moses, and of all the prophets and the evangelists and apostles, how they all harmoniously relate that God made the entire universe in two states. For this reason, God, having begun to make creation, on the second day made the firmament and bound it to the first heaven in the middle of the height from the earth to the heaven, dividing the one space into two spaces; and he appointed the one, the lower, to be this world, but the upper he prepared from the beginning to be the world to come, according to his purpose from above. 5.228 For our hope is not in this present, temporary life, but in the future, unending one, in which adoption and redemption and immutability and righteousness and sanctification and blessedness exist, and perfect knowledge and every good thing whatsoever is laid up for us to receive from God, having been tested from here by good and evil things, that we might know the power of the good things given to us, as is possible, having become in a way sons of God and being glorified with glory and inexpressible joy. For this reason also here we the faithful symbolically partake of the mysteries of the body of the Lord Christ after baptism, so that after the resurrection from the dead, by paying attention to the Lord Christ, we may partake of his glory, drawing glory from his glory. 5.229 For this reason it is also called partaking, as it is also written in the Apostle thus: "But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord," so as to say: When the Lord comes, all we the faithful, most clearly, without a veil, behold as in a mirror the glory of the Lord and are transformed into the same image, which the Lord has, partaking from his glory to our glory. For this is what the partaking of the mysteries also signifies, to partake of his glorified body, as if beholding in a mirror and partaking of his glory. "For of his fullness we have all received," he supplying it and not being diminished. But the phrase "just as by the Spirit of the Lord" means this: Just as Moses received from the Lord, we receive through the Holy Spirit. Marginal note 5.230 Just as here, being born, we are fed with the milk of our parents, that is, being constituted for life from their flesh and blood, so we have been commanded to be fed more mystically from the body and blood of the Lord Christ, since he is also our father in the age to come, as it seems to the Scripture, receiving our being from him and through him, and our way of being, being reborn into eternal life. 5.231 Here, a carnal birth and nourishment of milk suitably constitute the one who is born for life; in the mysteries, a type of rebirth through water and spirit, and mystical nourishment of the body and blood of Christ, exhorting and drawing the believer and partaker toward eternal life; in the future, a resurrection from the dead, as from a womb from the

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πρὸς τοὺς ἁγίους, οὗ τὸν δοῦλον Ὀνήσιμον ἄχρηστον ὄντα μετέβαλε καὶ εὐσεβῆ πεποίηκε, καὶ τὸν αὐτοῦ δεσπότην ὁ μέγας Ἀπόστολος παρακαλεῖ δέξασθαι μηκέτι ὡς δοῦλον, ἀλλ' ὡς ἀδελφόν. Ἐν πάσαις δὲ ταῖς Ἐπιστολαῖς αὐτοῦ εἰς τὸ τῶν οὐρανῶν οἰκητήριον πάντας προτρέπεται διὰ πίστεως ὀρθῆς καὶ βίου καλοῦ εἰσελθεῖν καὶ μὴ ἀποτυχεῖν τῶν ἀποκειμένων τοῖς δικαίοις ἀγαθῶν· μεθ' ὧν καὶ ἡμᾶς ἀναξίους ὄντας ἀξίωσον, ὁ τὴν εὔσπλαγχνον ἔχων ἀγαθότητα, Κύριε ὁ Θεός, τῶν ὅλων ποιητά. Ἀμήν. 5.226 Ἔτι. Τοῖς Ἑβραίοις ὁ Παῦλος ἑβραϊστὶ γεγράφηκεν ὡς Ἑβραῖος· μετεφράσθη δὲ εἰς τὴν ἑλληνίδα γλῶτταν, ὥς φασιν, ὑπὸ Λουκᾶ ἢ ὑπὸ Κλήμεντος, ὁμοίως καὶ τὸ κατὰ Ματθαῖον Εὐαγγέλιον. Ἐπὶ τὸ προκείμενον ἀναδράμωμεν 5.227 Σκοπῆσαι λοιπὸν δεῖ, ὦ θεοφιλέστατε, τὴν συμφωνίαν τοῦ κοσμογράφου Μωϋσέως, καὶ πάντων τῶν προφητῶν καὶ τῶν εὐαγγελιστῶν καὶ ἀποστόλων, πῶς πάντες συμφώνως δύο καταστάσεις διηγοῦνται τὸν Θεὸν πεποιηκέναι τὸν σύμπαντα κόσμον. ∆ιὰ τοῦτο ἀρξάμενος ὁ Θεὸς τὴν κτίσιν ποιῆσαι, τῇ δευτέρᾳ ἡμέρᾳ τὸ στερέωμα πεποίηκε καὶ συνέδησε τῷ πρώτῳ οὐρανῷ κατὰ τὸ μέσον τοῦ ὕψους τοῦ ἀπὸ τῆς γῆς ἕως τοῦ οὐρανοῦ, διελὼν τὸν ἕνα χῶρον εἰς χώρους δύο· καὶ τὸν ἕνα τὸν κατώτερον τοῦτον τὸν κόσμον ἔταξεν εἶναι, τὸν δὲ ἀνώτερον τὸν μέλλοντα κόσμον ἡτοίμασεν ἐξ ἀρχῆς κατὰ τὸν ἄνωθεν αὐτοῦ σκοπόν. 5.228 Οὐ γὰρ ἐν τῇ ζωῇ ταύτῃ τῇ προσκαίρῳ ἐστὶν ἡ ἡμετέρα ἐλπίς, ἀλλ' ἐν τῇ μελλούσῃ ἀτελευτήτῳ, ἐν ᾗ υἱοθεσία καὶ ἀπολύτρωσις καὶ ἀτρεπτότης καὶ δικαιοσύνη καὶ ἁγιασμὸς καὶ μακαριότης ὑπάρχει καὶ τελεία γνῶσις καὶ πᾶν ὁτιοῦν καλὸν ἡμῖν ἀπόκειται λαμβάνειν παρὰ τοῦ Θεοῦ, πεπειραμένοι ἀπ' ἐντεῦθεν καλῶν καὶ κακῶν, ἵν' εἰδείημεν τῶν παρεχομένων ἡμῖν ἀγαθῶν τὴν δύναμιν, καθὼς ἐνδέχεται, τρόπον τινὰ υἱοὶ Θεοῦ γενόμενοι καὶ δοξαζόμενοι δόξῃ καὶ χαρᾷ ἀνεκλαλήτῳ. ∆ιὰ τοῦτο καὶ ἐνταῦθα οἱ πιστοὶ συμβο λικῶς τῶν μυστηρίων μεταλαμβάνομεν τοῦ σώματος τοῦ ∆εσπότου Χριστοῦ μετὰ τὸ βάπτισμα, ἵνα μετὰ τὴν ἐκ νεκρῶν ἀνάστασιν προσέχοντες τῷ ∆εσπότῃ Χριστῷ μεταλαμβάνωμεν τῆς αὐτοῦ δόξης, ἐφελκόμενοι δόξαν ἀπὸ τῆς αὐτοῦ δόξης. 5.229 ∆ιὰ τοῦτο καὶ μετάληψις λέγεται, καθὰ καὶ ἐν τῷ Ἀποστόλῳ γέγραπται οὕτως· "Ἡμεῖς δὲ πάντες ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν Κυρίου κατοπτριζόμενοι τὴν αὐτὴν εἰκόνα μεταμορφούμεθα ἀπὸ δόξης εἰς δόξαν, καθάπερ ἀπὸ Κυρίου Πνεύματος", ἵνα εἴπῃ· Ἡνίκα ὁ Κύριος παραγίνεται, πάντες οἱ πιστοὶ φανερώτατα, ἄνευ καλύμματος, τὴν δόξαν Κυρίου ὡς ἐν ἐσόπτρῳ τινὶ κατοπτριζόμεθα καὶ τὴν αὐτὴν εἰκόνα, ἣν ὁ Κύριος ἔχει, μεταμορφούμεθα ἀπὸ τῆς αὐτοῦ δόξης εἰς ἡμετέραν δόξαν μεταλαμβάνοντες. Τοῦτο γὰρ σημαίνει καὶ ἡ μετάληψις τῶν μυστηρίων, τὸ μεταλαβεῖν τοῦ δεδοξασμένου αὐτοῦ σώματος, ὥσπερ ἐν ἐσόπτρῳ κατοπτριζόμενοι καὶ μεταλαμβάνοντες τῆς δόξης αὐτοῦ. "Ἐκ γὰρ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες λαμβάνομεν", χορηγοῦντος αὐτοῦ καὶ μὴ μειουμένου. Τὸ δὲ "καθάπερ ἀπὸ Κυρίου Πνεύματος" τοῦτο βούλεται λέγειν ὅτι· Καθάπερ ὁ Μωϋσῆς ἔλαβε παρὰ Κυρίου, ἡμεῖς δὲ διὰ τοῦ Πνεύματος τοῦ ἁγίου λαμβάνομεν. Παραγραφή 5.230 Ὥσπερ ἐνταῦθα γεννώμενοι ἐκ τοῦ γάλακτος σιτιζόμεθα τῶν ἡμετέρων γονέων, τουτέστιν ἐκ τῶν σαρκῶν αὐτῶν καὶ τῶν αἱμάτων πρὸς ζωὴν συνιστάμενοι, οὕτως προσετάχθημεν σιτίζεσθαι μυστικώτερον τοῦ σώματος καὶ αἵματος τοῦ ∆εσπότου Χριστοῦ, ἐπειδήπερ καὶ πατὴρ ἡμῶν ἐστιν ἐν τῷ μέλλοντι αἰῶνι, καθὰ τῇ Γραφῇ δοκεῖ, παρ' αὐτοῦ καὶ δι' αὐτοῦ τὸ εἶναι λαμβάνοντες καὶ τὸ πῶς εἶναι ἀναγεννώμενοι εἰς ζωὴν αἰώνιον. 5.231 Ἐνταῦθα, γέννησις σαρκικὴ καὶ γάλακτος τροφὴ καταλλήλως εἰς ζωὴν συνιστῶσα τὸν γεννώμενον· ἐν τοῖς μυστηρίοις, τύπος ἀναγεννήσεως δι' ὕδατος καὶ πνεύματος, καὶ μυστικὴ τροφὴ σώματος καὶ αἵματος Χριστοῦ εἰς ζωὴν αἰώνιον προτρεπομένη καὶ ἐφελκομένη τὸν πιστεύοντα καὶ μεταλαμβάνοντα· ἐν τῷ μέλλοντι, ἀνάστασις ἀπὸ νεκρῶν, ὡς ἀπὸ γαστρὸς ἐκ τῶν