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in the Holy Spirit for ever. Amen. 6.29 The entire purpose of God's economy is this: for it is necessary to state it more briefly as in a recapitulation: He wished out of goodness to impart to others being, and power, and reason, and knowledge; but since those who receive these things by participation are unable at once to know and to have all things—since this alone is proper to God, to know all these things without learning and experience, being Himself both power and reason and knowledge, while for created beings it is to partake of all these things from the one who made them—He has at the same time made these two states: the first, mortal and mutable for the sake of the trial and education of rational beings, so that by the variety of the universe and the juxtaposition of opposites, being trained, we might have experience of pleasant and painful things, and the second, immortal and immutable, for the enjoyment of His grace, so that by a discerning habit, by reason and experience and knowledge, by the juxtaposition of good things, we might receive participation in the first things. 6.30 Therefore no religion, not Jew, not Samaritan, not Greek, not Manichaean, believes or hopes for a resurrection of men and their ascent into heaven. But those of them who hold that heaven is a sphere, that is, the Greeks and Manichaeans, suitably for themselves also hold to unbelief. For where in the sphere can they give a place for the kingdom of the heavens? 6.31 Justly, therefore, both reject the resurrection of the bodies and say that only souls are glorified or punished after this life, or that souls circle with the sphere and see all things, as some of them say, or that they are condemned to Tartarus. Some also say that reincarnation always occurs, while others also reject the immortality of the soul itself, and all of them have not one hope for the body after this life. 6.32 But those who do not hold it to be a sphere, that is, Jews and Samaritans, thinking that the firmament which divided the one place and made the two places came into being at the wrong time, are consequently also held by unbelief, the Samaritans confessing neither a resurrection nor an ascent into heaven, nor saying that the soul is immortal, but thinking that we always come into being and pass away, while the Jews confess a resurrection of men, but say that we will live on earth and eat and drink and marry and are given in marriage, just as also in the Gospels with the Sadducees they raised a difficulty for the Lord, saying: "In the resurrection, whose wife will she be of the seven?" Whom the Lord most briefly refuted as being in error and not knowing the divine Scripture, in which is the power of God, saying: "For in the resurrection they neither marry nor are given in marriage, but are like angels in heaven." Therefore they too are refuted both by what is written and by the figure prepared from the foundation of the world, that the upper place also did not come into being at the wrong time, but there is a second, heavenly state prepared from the foundation of the world. 6.33 Likewise also every heresy among Christians: those who, with the Greeks, that is, the Manichaeans, hold that heaven is a sphere, or who embrace pre-existence, or who reject in Christ something of our nature, either body or soul or mind, these too are greatly in error, not knowing the Scriptures, nor the power of God. 6.34 For only they are perfect Christians who unerringly follow the divine Scripture and know, both from what is written and from the figure of the first and second states, the places and the figures which the divine Scripture describes, that just as this world is for angels and men, "for we have become a spectacle to the world," says the Apostle, "to angels and to men," so also the upper place was again prepared beforehand for angels and men. Glory for all things to the King of the ages, God, unto the endless ages. Amen. Heaven joined to the earth and divided in part: for setting up the two vaults and the two walls on either side, and by the proportion of the vaults turning the one

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ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας. Ἀμήν. 6.29 Ἅπας οὖν ὁ σκοπὸς τῆς οἰκονομίας τοῦ Θεοῦ οὗτός ἐστι· δεῖ γὰρ ὡς ἐν ἀνακεφαλαιώσει συντομώτερον αὐτὸν ἐξειπεῖν· ἠβουλήθη ἐξ ἀγαθότητος ἑτέροις μεταδοῦναι τοῦ εἶναι, δυνάμεώς τε καὶ λόγου καὶ γνώσεως· ἐπειδὴ δὲ οἱ ἐκ μετοχῆς τούτων τυγχάνοντες ἀδυνάτως ἔχουσιν ὑφ' ἓν γνῶναι καὶ ἔχειν πάνταἐπείπερ τοῦτο μόνον ἴδιον Θεοῦ, τὸ δίχα μαθήσεως καὶ πείρας ταῦτα πάντα εἰδέναι, αὐτόχρημα ὢν καὶ δύναμις καὶ λόγος καὶ γνῶσις, γενητῶν δὲ τὸ ἐκ τοῦ πεποιηκότος μετέχειν τούτων ἁπάντων, πεποίηκεν ἅμα τὰς δύο ταύτας καταστάσεις, τὴν πρώτην μὲν θνητὴν καὶ τρεπτὴν πείρας ἕνεκα καὶ παιδεύσεως τῶν λογικῶν, ἵνα τῇ ποικιλίᾳ τοῦ παντὸς καὶ τῇ παραθέσει τῶν ἐναντίων γυμναζόμενοι πειραθῶμεν ἡδέων καὶ λυπηρῶν, τὴν δευτέραν δὲ ἀθάνατον καὶ ἄτρεπτον εἰς ἀπόλαυσιν τῆς χάριτος αὐτοῦ, πρὸς τὸ διακριτικῇ ἕξει, λόγῳ καὶ πείρᾳ καὶ γνώσει, τῶν καλῶν παραθέσει, τῶν πρώτων τὴν μετουσίαν δέξασθαι ἡμᾶς. 6.30 Οὐδεμία τοίνυν θρησκεία, οὐκ Ἰουδαῖος, οὐ Σαμαρείτης, οὐχ Ἕλλην, οὐ μανιχαῖος, πιστεύει ἢ ἐλπίζει ἀνάστασιν ἀνθρώπων καὶ ἄνοδον αὐτῶν γίνεσθαι ἐν τῷ οὐρανῷ. Ἀλλ' αἱ μὲν αὐτῶν ὅσαι τὸν οὐρανὸν δοξάζουσι σφαῖραν, τουτέστιν Ἕλληνες καὶ μανιχαῖοι, ἁρμοδίως ἑαυτοῖς καὶ τὴν ἀπιστίαν κέκτηνται. Ποῦ γὰρ ἔχουσι δοῦναι ἐν τῇ σφαίρᾳ τόπον τῆς βασιλείας τῶν οὐρανῶν; 6.31 ∆ικαίως οὖν ἀμφότεροι τὴν ἀνάστασιν τῶν σωμάτων ἀθετοῦσιν καὶ μόνον τὰς ψυχὰς δοξάζεσθαι λέγουσιν, ἢ κολάζεσθαι μετὰ τὴν ἐνθένδε ζωήν, ἢ σὺν τῇ σφαίρᾳ περιπολεύειν τὰς ψυχὰς καὶ ὁρᾶν πάντα, ὥς τινες αὐτῶν λέγουσιν, ἢ εἰς τὸν Τάρταρον αὐτὰς καταδικάζεσθαι. Τινὲς δὲ καὶ μετενσωμά τωσιν ἀεὶ λέγουσι γίνεσθαι, ἕτεροι δὲ καὶ αὐτὸ τὸ ἀθάνατον τῆς ψυχῆς ἀθετοῦσι, καὶ οὔτε μίαν ἐλπίδα σώματος ἅπαντες κέκτηνται μετὰ τὴν ἐνταῦθα ζωήν. 6.32 Αἱ δὲ μὴ δοξάζουσαι σφαῖραν, τουτέστιν Ἰουδαῖοι καὶ Σαμαρεῖται, ἀκαίρως δὲ γεγονέναι νομίζοντες τὸ στερέωμα τὸ μεσάσαν τὸν ἕνα χῶρον καὶ ποιῆσαν τοὺς δύο χώρους, ἀκολούθως καὶ αὐτοὶ ἀπιστίᾳ κεκράτηνται, τῶν μὲν Σαμαρειτῶν μήτε ἀνάστασιν, μήτε ἄνοδον ἐν τῷ οὐρανῷ ὁμολογούντων, μήτε δὲ τὴν ψυχὴν ἀθάνατον λεγόντων, ἀλλ' ἀεὶ γίνεσθαι καὶ ἀπογίνεσθαι ἡμᾶς νομιζόντων, τῶν δὲ Ἰουδαίων ὁμολογούντων μὲν ἀνάστασιν ἀνθρώπων, ἐπὶ γῆς δὲ πολιτεύεσθαι λεγόντων καὶ ἐσθίειν καὶ πίνειν ἡμᾶς καὶ γαμεῖν καὶ γαμίζεσθαι, καθὰ καὶ ἐν Εὐαγγελίοις μετὰ τῶν σαδδουκαίων ἠπόρουν τῷ Κυρίῳ λέγοντες· "Ἐν τῇ ἀναστάσει τίνος τῶν ἑπτὰ ἔσται γυνή;" Οὓς συντομώτατα ὁ Κύριος πλανωμένους ἤλεγξε καὶ μὴ ἐπισταμένους τὴν θείαν Γραφήν, ἐν ᾗ ἐστιν ἡ δύναμις τοῦ Θεοῦ, λέγων· "Ἐν γὰρ τῇ ἀναστάσει οὔτε γαμοῦσιν, οὔτε γαμίζονται, ἀλλ' ὡς ἄγγελοί εἰσιν ἐν τῷ οὐρανῷ." Ἐλέγχονται τοίνυν καὶ αὐτοὶ ἔκ τε τῶν γραφομένων, ἔκ τε τοῦ σχήματος τοῦ ἡτοιμασμένου ἀπὸ καταβολῆς κόσμου, ὡς οὐκ ἀκαίρως ἐγένετο καὶ ὁ ἀνώτερος χῶρος, ἀλλ' ἔστι τις δευτέρα κατάστασις οὐράνιος ἡτοιμασμένη ἀπὸ καταβολῆς κόσμου. 6.33 Ὁμοίως δὲ καὶ πᾶσα αἵρεσις ἐν χριστιανοῖς· αἱ μὲν σὺν τοῖς Ἕλλησιν, ἤγουν μανιχαίοις, σφαῖραν τὸν οὐρανὸν δοξάζουσαι, ἢ προβιωτὴν ἀσπαζόμεναι, ἢ ἀθετοῦσαι ἐν Χριστῷ τι τῆς ἡμετέρας φύσεως, ἢ σῶμα ἢ ψυχὴν ἢ νοῦν, πολὺ πλανῶνται καὶ αὗται μὴ εἰδυῖαι τὰς Γραφάς, μηδὲ τὴν δύναμιν τοῦ Θεοῦ. 6.34 Μόνοι γὰρ τέλειοι χριστιανοί εἰσιν οἱ ἀπλανῶς τῇ θείᾳ Γραφῇ ἀκολουθοῦντες καὶ γινώσκοντες ἔκ τε τῶν γραφομένων, ἔκ τε τοῦ σχήματος τῆς πρώτης καὶ τῆς δευτέρας καταστάσεως τοὺς τόπους καὶ τὰ σχήματα, ἃ διηγεῖται ἡ θεία Γραφή, ὅτι ὥσπερ ὁ κόσμος οὗτος ἀγγέλων καὶ ἀνθρώπων ἐστί, "θέατρον γὰρ ἐγενήθημεν τῷ κόσμῳ, φησὶν ὁ Ἀπόστολος, ἀγγέλοις καὶ ἀνθρώποις", οὕτως καὶ ὁ ἀνώτερος χῶρος πάλιν ἀγγέλοις καὶ ἀνθρώποις προητοίμαστο. ∆όξα διὰ πάντα τῷ βασιλεῖ τῶν αἰώνων Θεῷ εἰς τοὺς ἀτελευτήτους αἰῶνας. Ἀμήν. Ὁ οὐρανὸς συνδεδεμένος τῇ γῇ καὶ διαιρεθεὶς κατὰ μέρος· ἱστῶν γὰρ τὰς δύο καμάρας καὶ τοὺς δύο τοίχους τοὺς παρ' ἑκάτερα, καὶ τῇ ἀναλογίᾳ τῶν καμαρῶν ἑλίσσων τὸν ἕνα