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rising from tombs and being born again and being refashioned, and truly a participation of the glorified, immortal and incorruptible and immutable body and soul of Christ. Glory to God, the creator and renewer of the universe, for ever. Amen. Let us return again to the subject at hand 5.232 But the divine Scripture is accustomed to say that creation comes from the Father, and the incarnation from the Son, and the rebirth from the dead from the Holy Spirit; not that the Father does this alone, or the Son this, or the Holy Spirit this, but rather the Holy Trinity as a whole works both the creation and the incarnation and the resurrection. But, as has been said, the divine Scripture is accustomed to distinguish in this way, in order to show that the one God is in three hypostases, assigning to the Father, as the cause of being, the world, and to the Son, as begotten, the cause of the incarnation, as having the dignity of adoption as sons and being a source of knowledge, and to the Holy Spirit, as proceeding from the Father, since its power is life-giving and sanctifying, the rebirth and the redemption and the sanctification of the future state. 5.233 For just as the sun has in itself a power of illumination and a power of heating and without them cannot be perceived, so also the Father has the two powers from himself, not being able to be perceived apart from them, both the Son and the Holy Spirit; and just as the sun is a fiery body, and one of its energies is illuminating and another is heating, and neither is the heating one illuminating, nor the illuminating one heating, but the sun and its powers are inseparably in one another, so it is also with the Father and Son and Holy Spirit, one is God the Father with his two powers, being inseparably in one another and being perceived by the mind as distinct hypostases. For here God is truly incorporeal, and the example is faint, as an example. 5.234 It is also possible to take an example from our soul; for just as the soul has within itself an immanent word and mind, and the rational is one thing and the intellectual is another, and the word proceeds from the soul inseparably, not being cut off from it, and likewise the mind, but they are in it and from it and with it, so it is also with God. Wherefore also John the Evangelist, using this example, called the Son "Word", as proceeding from the Father and being with the Father and being of the same substance; but the apostle Paul, using the example of the sun, more bodily called him "Effulgence". 5.235 But the old Scripture says, "Let us make man, according to our image and likeness"; it uttered "let us make" and "our" in the plural, but "according to image and likeness" does not say the same thing, but "according to image" is one thing and "according to likeness" is another. And "according to image" has this meaning, that man, alone, as having all things in himself, both visible and invisible, intelligible and sensible, rational and irrational, immortal and mortal, incorruptible and corruptible, shows that there is one God who is the creator of all things that exist, and in this respect he is an image of God, because he knows him to be the one creator of the universe, just as the Apostle also cries out: "For a man ought not to cover his head, since he is the image and glory of God", explicitly saying that man was made for the glory of God, and in this respect calling him an image, as man alone is able to know that there is one God, the creator of the universe, who fashioned man, one living being, out of all natures. 5.236 But "according to likeness" has this meaning, that Adam became a father and not a son, bringing forth from his own substance Eve by procession, who is called neither son nor sister, and by generation his own son Seth, again from his own substance, bringing forth the one by generation, and the other by procession, bringing forth the two from his own substance in different ways; but of Adam as a beginning

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τάφων ἀνιστάμενοι καὶ ἀναγεννώμενοι καὶ ἀναπλαττόμενοι, καὶ κυρίως μετάληψις τοῦ δεδοξασμένου, ἀθανάτου καὶ ἀφθάρτου καὶ ἀτρέπτου σώματος καὶ ψυχῆς Χριστοῦ. ∆όξα τῷ κτίστῃ καὶ ἀνακαινιστῇ τοῦ παντὸς Θεῷ εἰς τοὺς αἰῶνας. Ἀμήν. Ἐπὶ τὸ προκείμενον πάλιν ἀναδράμωμεν 5.232 Εἴωθε δὲ ἡ θεία Γραφὴ τὴν δημιουργίαν ὡς ἀπὸ τοῦ Πατρὸς λέγειν γεγενῆσθαι, τὴν δὲ ἐνανθρώπησιν ὡς ἀπὸ τοῦ Υἱοῦ, τὴν δὲ ἀναγέννησιν τὴν ἀπὸ τῶν νεκρῶν ὡς ἀπὸ τοῦ Πνεύματος τοῦ ἁγίου· οὐχ ὅτι ὁ Πατὴρ τόδε μόνον ποιεῖ, ἢ ὁ Υἱὸς τόδε, ἢ τὸ Πνεῦμα τὸ ἅγιον τόδε, ἀλλὰ καθόλου ἡ ἁγία Τριὰς καὶ τὴν δημιουργίαν καὶ τὴν ἐνανθρώπησιν καὶ τὴν ἀνάστασιν ἐργάζεται. Ἀλλά, καθὼς εἴρηται, εἴωθεν ἡ θεία Γραφὴ πρὸς τὸ παραστῆσαι τὸν ἕνα Θεὸν ἐν τρισὶν εἶναι ὑποστάσεσιν οὕτως διαστέλλειν, τῷ μὲν Πατρί, ὡς αἰτίῳ τοῦ εἶναι, τὸν κόσμον, τῷ δὲ Υἱῷ, ὡς γεννήματι, τὴν τῆς ἐνανθρωπήσεως αἰτίαν, ὡς ἀξίαν υἱοθεσίας ἐχούσης καὶ πηγῆς γνώσεως οὔσης, τῷ δὲ Πνεύματι τῷ ἁγίῳ, ὡς ἐκ τοῦ Πατρὸς ἐκπορευομένῳ, ζωοποιοῦ καὶ ἁγιαστικῆς αὐτοῦ δυνάμεως οὔσης, τὴν ἀναγέννησιν καὶ τὴν ἀπολύτρωσιν καὶ τὸν ἁγιασμὸν τῆς μελλούσης καταστάσεως. 5.233 Ὥσπερ γὰρ ὁ ἥλιος ἔχει ἐν ἑαυτῷ φωτιστικήν τε δύναμιν καὶ θερμαντικὴν καὶ χωρὶς αὐτῶν οὐ δύναται θεωρεῖσθαι, οὕτως καὶ ὁ Πατὴρ τὰς δύο δυνάμεις ἐξ ἑαυτοῦ ἔχει, ἐκτὸς αὐτῶν μὴ δυνάμενος θεωρεῖσθαι, τόν τε Υἱὸν καὶ τὸ Πνεῦμα τὸ ἅγιον· καὶ ὥσπερ ὁ ἥλιος σῶμα μὲν πύρινόν ἐστιν, ἑτέρα δὲ αὐτοῦ ἐνέργειά ἐστιν ἡ φωτιστικὴ καὶ ἑτέρα ἡ θερμαντική, καὶ οὔτε ἡ θερμαντικὴ φωτιστική ἐστιν, οὔτε ἡ φωτιστικὴ θερμαντική, ἐν ἀλλήλοις δέ εἰσιν ἀχωρίστως ὅ τε ἥλιος καὶ αἱ τούτου δυνάμεις, οὕτως καὶ ἐπὶ τοῦ Πατρὸς καὶ Υἱοῦ καὶ ἁγίου Πνεύματος, εἷς ἐστι Θεὸς ὁ Πατὴρ μετὰ τῶν δύο ἑαυτοῦ δυνάμεων, ἀχωρίστως ἐν ἀλλήλοις ὄντες καὶ ἰδιοϋποστάτως θεωρούμενοι νῷ. Ἐνταῦθα γὰρ ἀσώματον κυρίως ὁ Θεός, τὸ δὲ ὑπόδειγμα ἀμυδρόν, ὡς ὑπόδειγμα. 5.234 Ἔστι δὲ καὶ ἀπὸ τῆς ψυχῆς τῆς ἡμετέρας παράδειγμα λαβεῖν· ὥσπερ γὰρ ἡ ψυχὴ ἔχει ἐν ἑαυτῇ ἐνδιάθετον λόγον καὶ νοῦν, καὶ ἕτερόν ἐστι τὸ λογικὸν καὶ ἕτερον τὸ νοερόν, καὶ πρόεισιν ὁ λόγος ἐκ τῆς ψυχῆς ἀχωρίστως, μὴ τεμνόμενος ἐξ αὐτῆς, ὁμοίως καὶ ὁ νοῦς, ἀλλ' ἐν αὐτῇ καὶ ἐξ αὐτῆς καὶ σὺν αὐτῇ εἰσιν, οὕτως καὶ ἐπὶ τοῦ Θεοῦ. Ὅθεν καὶ Ἰωάννης ὁ εὐαγγελιστὴς τούτῳ τῷ παραδείγματι χρησάμενος Λόγον ἐκάλεσε τὸν Υἱόν, ὡς ἐκ τοῦ Πατρὸς προϊόντα καὶ σὺν τῷ Πατρὶ ὄντα καὶ ἐκ τῆς αὐτῆς οὐσίας ὄντα· ὁ δὲ ἀπόστολος Παῦλος σωματικώτερον Ἀπαύγασμα αὐτὸν ἐκάλεσε, τῷ παραδείγματι τοῦ ἡλίου χρησάμενος. 5.235 Ἡ δὲ παλαιὰ Γραφὴ "Ποιήσωμεν ἄνθρωπον, λέγει, κατ' εἰκόνα ἡμετέραν καὶ καθ' ὁμοίωσιν"· τὸ μὲν "ποιήσωμεν" καὶ τὸ "ἡμετέραν" πληθυντικῶς ἐξεφώνησε, τὸ δὲ "κατ' εἰκόνα καὶ ὁμοίωσιν" οὐ τὸ αὐτὸ λέγει, ἀλλ' ἕτερόν ἐστι τὸ "κατ' εἰκόνα" καὶ ἕτερον τὸ "καθ' ὁμοίωσιν". Καὶ τὸ μὲν "κατ' εἰκόνα" ταύτην ἔχει τὴν ἔννοιαν ὅτι ἄνθρωπος καὶ μόνος, ὡς πάντα ἔχων ἐν ἑαυτῷ, ὁρατά τε καὶ ἀόρατα, νοητὰ καὶ αἰσθητά, λογικὰ καὶ ἄλογα, ἀθάνατα καὶ θνητά, ἄφθαρτα καὶ φθαρτά, δεικνύει ἕνα τινὰ δημιουργὸν πάντων τῶν ὄντων εἶναι τὸν Θεόν, καὶ κατὰ τοῦτο εἰκών ἐστι τοῦ Θεοῦ, διὰ τὸ γνωρίζειν αὐτὸν ἕνα τοῦ παντὸς εἶναι δημιουργόν, καθὰ καὶ ὁ Ἀπόστολος βοᾷ· "Ἀνὴρ μὲν γὰρ οὐκ ὀφείλει κατακαλύπτεσθαι τὴν κεφαλήν, εἰκὼν καὶ δόξα Θεοῦ ὑπάρχων", διαρρήδην τὸν ἄνθρωπον εἰς δόξαν Θεοῦ γεγενῆσθαι φήσας, καὶ κατὰ τοῦτο εἰκόνα καλέσας ὡς μόνος ὁ ἄνθρωπος δυνάμενος γνωρίσαι ἕνα εἶναι τοῦ παντὸς τὸν Θεὸν δημιουργόν, τὸν ἐξ ἁπασῶν τῶν φύσεων ἕνα ζῷον τὸν ἄνθρωπον κατασκευάσαντα. 5.236 Τὸ δὲ "καθ' ὁμοίωσιν" ταύτην ἔχει τὴν ἔννοιαν, ὅτιπερ ὁ Ἀδὰμ πατὴρ ἐγένετο καὶ οὐχ υἱός, προβάλλων ἐκ τῆς ἑαυτοῦ οὐσίας ἐκπορευτικῶς μὲν τὴν Εὔαν, μήτε υἱὸν προσαγορευομένην μήτε ἀδελφήν, καὶ γεννητικῶς τὸν ἴδιον υἱὸν Σὴθ πάλιν ἐκ τῆς ἑαυτοῦ οὐσίας, τὸν μὲν γεννητικῶς προβάλλων, τὴν δὲ ἐκπορευτικῶς, ἑτέρως καὶ ἑτέρως προβαλλόμενος ἐκ τῆς ἑαυτοῦ οὐσίας τοὺς δύο· ἀλλὰ τοῦ μὲν Ἀδὰμ ὡς ἀρχὴν