106

they are. Let that then be considered a myth. But let us grant that such men have also existed ····· ····· ····· ····· ·····ο̣υσαν. It is difficult, therefore, to match face to face in similarity ····· ····· ····· ····· ··ε̣ιν they recognize. "As," therefore, "faces are not like faces, so also the hearts of men" are not alike. Certainly, at any rate, "no one knows the things of a man except the spirit of the man that is in him." If no one knows the things of a man except the spirit that is in him, the things of men are each fashioned individually. And by fashioning here, I mean the sort of mixture and ····· ····· ····· ····· ··· for I said that they are not subject to the more sensible fashioning like a potter's clay ····· ····· ····· ··· the hearts, he knows all their works; for one truly knows works, if from the ····· ····· ····· ····· ····εν̣ them. We also said at another time that he who applies his mind to mechanical works ····· ····· ····· ··· · ··· you are able to judge whether the parts of the clock are well or not well made. and in the case of an image ····· ····· ····· ·· Therefore, heart does not match with heart. Wherefore he alone is called "knower of the hearts of all," according to the prayer offered up by the apostles, when the disciples were making a choice····· ····· ····· ····· ·· no one else is able to discern the heart of man. Wherefore he cannot distinguish heart from heart. And Job says: "He who knows the mind of men." Even if another were present ····· ····· ····· ····· ····· ·· this of God. He fashions the hearts individually. Each heart ····· ····· ····· ····· ····· ····· ··· the name of fashioning does not mean the creation of the heart ····· ····· ····· ····· ····· ·· for indeed the elders who accept her excellence which ····· ····· ····· ····· ····· ·· have said: "Good is the fashioning of your heart." They do not say the substance of the heart is good, but the fashioning, according to which she acted skillfully. It has been made for good, he says ····· ····· ····· ····· ··· But it is possible, in a secondary sense, to say that the "fashioning of the heart" is good then, when it abhors wickedness or ignorance, when it is preserved just as it was in the beginning. The man who came to be "in the image and likeness" of God is not said to have been fashioned, but to have been made. But the man who came to be from clay and matter is said to be a fashioning of God: "Remember that you fashioned me as clay." And it is said concerning both of the active powers of God: "Your hands fashioned me and made me." To form the heart ····· ····· ····· ·····ς is a fashioning of the heart, not to give it substance. But that you may know: the first making of our hearts had no difference; whence it was not said then that each heart was fashioned individually. There was no difference from the others. Here this is said after the fall. 179 Q. What about "one heart and one soul" of the disciples? In this sense, "of those who believed" according to their being of one mind; for we do not take it as a complete identity. Q. So will the fashioning ever cease? -The individual one, since this also took its beginning from us. And it took its beginning from us and will reach an end, when it comes to be that, just as the Father and the Son are one, so are all rational beings. I wish to be in him, "that just as I and you are one, Father, so we all may be one." Q. Does a thing made differ from a creature? -It differs. To make signifies giving substance out of non-being, but not forming; while the name of creation indicates a certain ordering of that which has come into being. The name of creation extends even to inanimate things: "making peace and creating evils." And in a preliminary sense we say this: being the provider for all things, he both gives them peace and creates evils. And in another sense the phrase was clarified to us thus: he creates evils, such as the unclean creation, so that it may no longer be unclean, he creates it, so that it may become clean, and he creates the two into one new man in himself. He creates evils, so that they may no longer be evil; for instance, he creates evil men, so that they may no longer be evil. Q. The quality? -The sort of quality; "For we are his workmanship, created in Christ Jesus for works

106

εἰσιν. ἐκεῖνο οὖν μεμυθεύσθω. δῶμεν δὲ ὅτι καὶ γέγοναν ἄνθρωποι τοιοῦτοι ····· ····· ····· ····· ·····ο̣υσαν. δύσκολον οὖν ἐστιν συντροχάσαι πρόσωπον προσώπῳ ἐν ὁμοιότητι ····· ····· ····· ····· ··ε̣ιν ἐπιγιγνώσκουσιν. "ὥσπερ" οὖν "οὐχ ὅμοια πρόσωπα προσώποις, οὕτως οὐδὲ αἱ καρδίαι τῶν ἀνθρώπων" ὅμοιαι. ἀμέλει γοῦν "οὐδεὶς οἶδεν τὰ τοῦ ἀνθρώπου εἰ μὴ τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ". εἰ οὐδεὶς οἶδεν τὰ τοῦ ἀνθρώπου εἰ μὴ τὸ πνεῦμα τὸ ἐν αὐτῷ, τὰ τῶν ἀνθρώπων κατ' ἰδίαν πέπλασται ἕκαστα. πλάσιν δὲ ἐνταῦθα τὴν ὡσανεὶ κρᾶσιν καὶ ····· ····· ····· ····· ··· εἶπον γὰρ ὅτι οὐχ ὑποπίπτουσιν τῇ αἰσθητικωτέρᾳ πλάσει ὥσπερ πηλὸς κεραμικός ····· ····· ····· ··· τὰς καρδίας, οἶδεν πάντα τὰ ἔργα αὐτῶν· ἐπεὶ γὰρ κυρίως ἔργα τις οἶδεν, ἐὰν ἐκ τῆς ····· ····· ····· ····· ····εν̣ αὐτά. ἐλέγομεν καὶ ἄλλοτε ὅτι ὁ ἐπιστάνων μηχανικοῖς ποιήμασιν τὸν νοῦν ····· ····· ····· ··· · ··· δύνασαι κρῖναι εἰ καλῶς ἢ οὐ καλῶς ἔχει τὰ μέρη τοῦ ὡρολογίου. καὶ ἐπὶ εἰκόνος ····· ····· ····· ·· οὐ συντροχάζει οὖν καρδία πρὸς καρδίαν. διὸ μόνος αὐτὸς "καρδιογνώστης πάντων" λέγεται κατὰ τὴν εὐχὴν τὴν ἀναπεμφθεῖσαν ὑπὸ τῶν ἀποστόλων, ὅτε ἐκλογὴν ἐποίουν οἱ μαθηταὶ δεσ····· ····· ····· ····· ·· οὐδ̣εὶς ἄλλος δύναται τὴν καρδίαν τοῦ ἀνθρώπου φωρᾶσαι. διὸ οὐ δύναται διαστεῖλαι καρδίαν ἀπὸ καρδίας. καὶ ὁ Ἰὼβ λέγει· "ὁ ἐπιστάμενος τὸν νοῦν τῶν ἀνθρώπων". εἰ καὶ ἄλλος παρίστατο ····· ····· ····· ····· ····· ·· τοῦ θεοῦ τοῦτο. κατὰ μόνας πλάττει τὰς καρδίας. ἑκάστη καρδία ····· ····· ····· ····· ····· ····· ··· τὸ τῆς πλάσεως ὄνομα οὐ δημιουργίαν τῆς καρδίας σημαίνει ····· ····· ····· ····· ····· ·· καὶ γὰρ οἱ πρεσβύτεροι οἱ ἀποδεχόμενοι αὐτῆς τὴν ἀριστείαν ἣν ἐπε····· ····· ····· ····· ····· ·· εἰρη´̣κασιν· "ἀγαθὸν τὸ πλάσμα τῆς καρδίας σου". οὐ τὴν οὐσίαν τῆς καρδίας ἀγαθὴν λέγουσιν, ἀλλὰ τὴν πλάσιν, καθ' ἣν ἐστρατήγησεν τεχ̣νικῶς. πρὸς καλοῦ, φησίν, γέγονεν ····· ····· ····· ····· ··· δυνατὸν δὲ κατὰ δεύτερον λόγον εἰπεῖν ὅτι τὸ "πλάσμα τῆς καρδίας" τότε ἀγαθόν ἐστιν, ὅταν βδελυχθῇ κακίαν ἢ ἄγνοιαν, ὅταν οὕτω ὡς ἐν α᾿̣ρχῇ γέγονεν, φυλαχθῇ. ὁ "κατ' εἰκόνα καὶ ὁμοίωσιν" θεοῦ γενόμενος ἄνθρωπος οὐκ εἴρηται πεπλάσθαι, ἀλλὰ πεπ̣ο̣ιῆσθαι. ὁ δὲ ἐκ τοῦ πηλοῦ καὶ τῆς ὕλης γενόμενος ἄνθρωπος λέγεται πλάσμα θεοῦ εἶναι· "μνήσθητι ὅτι πηλόν με ἔπλασας". καὶ ἐπὶ ἀμφοτέρων τῶν δραστηρίων δυνάμεων τοῦ θεοῦ εἴρηται· "αἱ χεῖρές σου ἔπλασάν με καὶ ἐποίησάν με". τὸ διατυπῶσαι τὴν καρδίαν ····· ····· ····· ·····ς πλάσις καρδίας ἐστίν̣, οὐ τὸ ὑποστῆσαι αὐτήν. ἵνα δὲ γνῷς· ἡ πρώτη ποίησις τῶν καρδιῶν ἡμῶν οὐκ̣ εἶχεν διαφοράν· ὅθεν οὐκ ἐλέγετο τότε ὅτι κατὰ μόνας ἑκάστη καρδία ἐπλάσθη. οὐδεμία ἦν διαφορὰ τῶν ἄλλων. ὧδε τοῦτο λέγεται μετὰ τὴν ὑπόβασιν. 179 ἐπερ · τὸ "καρδία μία καὶ ψυχὴ μία" τῶν μαθητῶν; κατὰ τοῦτο "τῶν πιστευόντων" κατὰ τὸ ὁμοφρονεῖν· μὴ γὰρ λαμβάνομεν τὸ ὅλαι ἐξ ὅλων. ἐπερ · ὥστε ἐκλείψει ποτὲ τὸ τῆς πλάσεως; -τῆς κατὰ μόνας, ἐπεὶ καὶ ἀρχὴν ἐ´̣λαβεν αὕτη ἐξ ἡμ̣ῶν. καὶ τὴν ἀρχὴν ἔλαβεν ἐξ ἡμῶν καὶ πέρατος τεύξεται, ὅταν γένηται, ὥσπερ ὁ πατὴρ καὶ ὁ υἱὸς ἕν εἰσιν, οὕτω πάντα τὰ λογικά. ἐν αὐτῷ εἶναι θέλω, "ἵν' ὥσπερ ἐγὼ καὶ σὺ ἕν ἐσμεν, πάτερ, οὕτω ἓν ἡμεῖς ὦμεν πάντες". ἐπερ · διαφέρει ποίημα κτίσματος; -διαφέρει. οὐσίωσιν τὴν ἐκ τοῦ μὴ ὄντος σημαίνει το`̣ ποιεῖν, οὐ διατύπωσιν δέ· τινὰ δὲ καὶ διακόσμησιν τοῦ γενομένου τὸ τῆς κτίσεως ὄνομα δηλοῖ. τὸ τῆς κτίσεως ὄνομα φθάνει καὶ ἐπὶ ἀψύχων· "ποιῶν εἰρήνην καὶ κτίζων κακά". καὶ κατὰ τὸ πρόχειρον μὲν τοῦτο λέγομεν· προνοητὴς τῶν πάντων τυγχάνων καὶ τὴν εἰρήνην αὐτοῖς δίδωσιν καὶ κτίζ̣ει τὰ κακά. καὶ ἄλλῃ διανοίᾳ ἐσαφηνίσθη ἡμῖν ἡ λέξις οὕτως· κτίζει κακὰ ὡς τὴν ἀκάθαρτον κτίσιν, ἵν̣α μηκέτι ᾖν ἀκάθαρτος, κτίζει, ἵνα καθαρὰ γένηται, καὶ κτίζει τοὺς δύο εἰς ἕνα καινὸν ἄν̣θρωπον ἐν αὐτῳ῀̣. κτίζει τὰ κακά, ἵνα μηκέτι ὦσιν κακά· οἷον τοὺς κακοὺς ἀνθρώπους κτίζει, ἵνα μηκέτι ὦσιν κακοί. ἐπερ · τὴν ποιότητα; -τὴν ὡσανεὶ ποιότητα· "αὐτοῦ γάρ ἐσμεν ποίημα, κτισθέντες ἐν Χριστῷ Ἰησοῦ ἐπὶ ἔργοις