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not having, whether according to the second [coming] he will appear negatively nowhere, not having God sustaining his life for well-being, who is to become (14Γ_220> a place for all the worthy, how will he exist, not having God himself as a place, according to the abiding and establishment of well-being in God? And to speak simply, if the righteous one is saved with great difficulty, what will become of or what will he suffer who has made no account of piety and virtue in the present life?

SCHOLIA 1. Pleasure and pain, he says, were not co-created with the nature of the flesh; but the

transgression, devised the one for the corruption of the will; and condemned the other for the dissolution of nature; so that pleasure might work the voluntary death of the soul, which is sin; and pain, through dissolution, might bring about the demise of the flesh according to its form.

2. That according to providence for the punishment of pleasure according to the will, God has given to nature pain contrary to the will, and the death that follows upon it.

3. The devising of voluntary toils, and the imposition of involuntary ones, he says, remove pleasure, ceasing its motion in actuality; but they do not destroy its power inherent in nature for generation, as if a law. For the philosophy according to virtue is disposed to work impassibility of the will, but not of nature; according to which, that is, the impassibility of the will, the grace of divine pleasure according to the intellect supervenes.

4. He calls unjust pleasure, the law of sin mixed into nature from the transgression.

5. He speaks of that which ought to be shown as a mean for the abolition of the extremes, the toil and death of the Lord, since His generation was free from pleasure, and the death of his divine flesh for our sakes was pure from a passible life; according to which generation and birth and death he voluntarily endured for us; so that, appearing as a mean, he might take away our generation from pleasure and our death from a passible (14Γ_222> life, and might transfer us to another life, free from temporal beginning and end, which not nature but grace creates.

6. That it was utterly impossible, he says, for nature, subjected both to pleasure according to the will and to pain contrary to the will, to be recalled again to the life from the beginning, unless the Creator had become man, by will accepting the pain devised for the punishment of the pleasure of nature according to the will, which pain did not have preceding it the generation from pleasure; so that he might free nature from the birth of condemnation, by accepting a birth that did not have its beginning from pleasure.

7. The end of the Lord through death. 8. Clearly, by the passible part of nature. 9. How we intensify the penalty of pain according to nature even more, through the

striving to assuage it with pleasure. 10. The wisdom of God, he says, is shown in his having truly become by nature

a man; his justice, in his having assumed the passible part of nature in his generation, just as we have; his power, in his creating for nature eternal life and immutable impassibility through sufferings and death.

11. That the Lord, having taken away the pleasure from the law of sin for the setting aside of the birth according to the flesh of those born in him by grace through the Spirit, permits them to accept death, which was formerly of nature unto condemnation, for the condemnation of sin.

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οὐκ ἔχων, εἴτε κατὰ τὴν δευτέραν ἀποφατικῶς οὐ ποῦ φανεῖται, τὸν Θεὸν οὐκ ἔχων πρὸς τὸ εὖ εἶναι συνέχοντα τὴν ζωήν, τὸν μέλλοντα πᾶσι γίνεσθαι (14Γ_220> τόπον τοῖς ἀξίοις, πῶς ἔσται, τόπον αὐτὸν οὐκ ἔχων τὸν Θεὸν κατὰ τὴν τοῦ εὖ εἶναι ἐν Θεῷ μονήν τε καὶ ἵδρυσιν; Καὶ ἁπλῶς εἰπεῖν, εἰ μετὰ πολλῆς δυσχερείας ὁ δίκαιος σῴζεται, τί ἔσται ἢ τί πείσεται ὁ μηδένα λόγον εὐσεβείας καὶ ἀρετῆς κατὰ τὴν παροῦσαν ζωὴν ποιησάμενος;

ΣΧΟΛΙΑ 1. Ἡδονή καί ὀδύνη, τῇ φύσει φησί τῆς σαρκός οὐ συνεκτίσθησαν· ἀλλ᾿ ἡ

παράβασις, τήν μέν ἐπενόησεν εἰς φθοράν τῆς προαιρέσεως· τήν δέ κατεδίκασεν εἰς λύσιν τῆς φύσεως· ἵνα ἡ μέν ἡδονή, ψυχῆς ἑκούσιον ἐργάσηται θάνατον τῆς ἁμαρτίας· ἡ δέ ὀδύνη διά τῆς λύσεως, τήν κατ᾿ εἶδος ποιήσεται τῆς σαρκός ἀπογένεσιν.

2. Ὅτι κατά πρόνοιαν πρός κόλασιν τῆς κατά προαίρεσιν ἡδονῆς, δέδωκεν ὁ Θεός τῇ φύσει τήν παρά προαίρεσιν ὀδύνην, καί τόν ἐπ᾿ αὐτῇ θάνατον.

3. Ἡ τῶν ἑκουσίων πόνων ἐπίνοια, καί ἡ τῶν ἀκουσίων ἐπαγωγή, φησίν, ἀφαιροῦνται μέν τήν ἡδονήν, τήν κατ᾿ ἐνέργειαν αὐτῆς καταπαύουσαν κίνησιν· οὐκ ἀναιροῦσι δέ τήν ὥσπερ νόμον τῇ φύσει πρός γένεσιν ἐγκειμένην αὐτῆς δύναμιν. Ἡ γάρ κατ᾿ ἀρετήν φιλοσοφία, γνώμης ἀπάθειαν, ἀλλ' οὐ φύσεως ἐργάζεσθαι πέφυκε· καθ᾿ ἥν, δηλαδή τήν γνωμικήν ἀπάθειαν, ἡ κατά νοῦν τῆς θείας ἡδονῆς ἐπιγίνεται χάρις.

4. Ἄδικον ἡδονήν λέγει, τόν ἐκ τῆς παραβάσεως ἐμφυρέντα τῇ φύσει νόμον τῆς ἁμαρτίας.

5. Μέσον ὀφείλοντα πρός τήν τῶν ἄκρων ἀναίρεσιν ἀναδειχθῆναι λέγει, τόν τοῦ Κυρίου πόνον καί θάνατον, ὡς ἡδονῆς ἐσχηκότος ἐλευθέραν τήν γένεσιν, καί ζωῆς ἐμπαθοῦς καθαρόν τόν θάνατον τῆς δι᾿ ἡμᾶς αὐτοῦ θείας σαρκός· καθ᾿ ἥν γένεσίν τε καί γέννησιν καί θάνατον δι᾿ ἡμᾶς ἑκουσίως ὑπέμεινεν· ἵνα τήν ἡμῶν ἐξ ἡδονῆς γένεσιν, καί τόν ἐξ ἐμπαθοῦς (14Γ_222> ζωῆς θάνατον, ἀφέλῃ μέσος ἀναφανείς, καί πρός ἑτέραν ἡμᾶς μετάγῃ ζωήν, ἀρχῆς ἐλευθέραν χρονικῆς καί τέλους, ἥν οὐ φύσις ἀλλ᾿ ἡ χάρις δημιουργεῖ.

6. Ὅτι παντελῶς φησιν ἀμήχανον ἦν, τήν φύσιν ὑποβληθεῖσαν τῇ τε κατά προαίρεσιν ἡδονῇ, καί τῇ παρά προαίρεσιν ὀδύνῃ, πάλιν πρός τήν ἐξ ἀρχῆς ἀνακληθῆναι ζωήν, εἰ μή γέγονεν ἄνθρωπος ὁ δημιουργός, προαιρέσει δεχόμενος τήν πρός κόλασιν τῆς κατά προαίρεσιν τῆς φύσεως ἡδονῆς ἐπινοηθεῖσαν ὀδύνην, οὐκ ἔχουσαν προηγουμένην αὐτῆς τήν ἐξ ἡδονῆς γένεσιν· ἵνα τῆς ἐκ καταδίκης ἐλευθερώσῃ τήν φύσιν γεννήσεως, ἐξ ἡδονῆς ἀρχήν οὐκ ἔχουσαν καταδεχόμενος γέννησιν.

7. Τό διά θανάτου τέλος τοῦ Κυρίου. 8. Τῷ παθητῷ δῆλον ὅτι τῆς φύσεως. 9. Πῶς τῆς ὀδύνης πλέον τό κατά φύσιν ἐπιτείνομεν πρόστιμον, διά τῆς

ἡδονῆς αὐτήν παραμυθεῖσθαι σπουδάζοντες. 10. Τό μέν σοφόν τοῦ Θεοῦ φησιν, ἐν τῷ γενέσθαι φύσει κατ᾿ ἀλήθειαν

ἄνθρωπον δείκνυται· τό δέ δίκαιον, ἐν τῷ παθητόν κατά τήν γένεσιν ὁμοίως ἡμῖν ἀνειληφέναι τῆς φύσεως· τό δέ δυνατόν, ἐν τῷ διά παθημάτων καί θανάτου ζωήν ἀΐδιον τῇ φύσει δημιουργῆσαι, καί ἀπάθειαν ἄτρεπτον.

11. Ὅτι τήν ἐκ τοῦ νόμου τῆς ἁμαρτίας ἡδονήν εἰς ἀθέτησιν τῆς κατά σάρκα γεννήσεως τῶν ἐν αὐτῷ χάριτι διά Πνεύματος γεννωμένων ὁ Κύριος ἀφελόμενος, τόν εἰς καταδίκην τό πρότερον ὄντα τῆς φύσεως, εἰς τήν τῆς ἁμαρτίας κατάκρισιν αὐτοῖς συγχωρεῖ δέχεσθαι θάνατον.