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“The first man was of the earth, earthy; the second man is the Lord from heaven. As was the earthy, so are those who are earthy; and as is the heavenly, so are those who are heavenly.” He calls Adam the first and earthy man, as it is written: “And God formed man of the dust of the ground.” Therefore, having been formed earthy from the ground and having received the breath of life, which the Word knows to call a rational soul and image of God, he was placed in paradise, having received a command to work and to keep it. In what way? So that, as long as he kept this and worked in it, he would remain immortal and eternally rival the angels and with them ceaselessly hymn God and receive the illuminations from there and see God intellectually and hear His divine voices, but at whatever hour he transgressed the commandment given to him and ate from the tree from which God commanded him not to eat, he would be given over to death and be maimed in the eyes of his soul, having been stripped of the robe of divine glory, and his ears would be stopped up and he would fall from that very life with the angels and be cast out of paradise. This is what happened to him when he transgressed, and he fell from immortal and eternal life. For once Adam transgressed the commandment of God, and offered his ear for the deceiving devil to whisper, and was persuaded by him, having hearkened to his deceitful words, (357) speaking against the Lord who had made him, he tasted of the tree and, looking up with his senses, and passionately beholding and seeing the nakedness of his body, he was justly deprived of all good things, having become deaf to no longer hearing with profane ears the divine words in a God-befitting and spiritual manner, which are sounded only to those worthy of them, but also no longer to see that ineffable glory, as he had willingly turned his mind away from it and perceived with passion the fruit of the tree and believed the serpent who said: “For in whatever hour you eat of it, you shall be as gods, knowing good and evil.”

This earthy man, therefore, being deceived by the hope of deification and partaking of it, was wholly deprived of all intelligible and heavenly goods and was brought down to the passionate perception of earthly and visible creatures; and he became, that I may say the same things again, toward those things from which he fell, deaf, blind, naked, senseless, mortal and corruptible and irrational, having become like the senseless beasts according to the prophet who cries thus: “He was compared to the senseless beasts and was made like them.” Have you learned from what glory and immortal delight and life man was brought down into what dishonor, into what shame and ignorance, into what poverty he fell from most blessed wealth? Thus, therefore, the first man, the earthy man, became and was, even if we were not able to say everything.

Let us see, then, and be taught from the divine Scriptures what kind of man the second man is, the Lord from heaven. This One, God from God, unoriginate offspring of an unoriginate Father, bodiless from bodiless, incomprehensible from incomprehensible, eternal from eternal, unapproachable from unapproachable, uncontainable from uncontainable, (358) immortal from immortal, invisible from invisible, Word of God and God, through whom all things were made that are in heaven and that are on earth and, to speak concisely, being thus and remaining such in the Father and having the Father remaining in Him, not being separated from Him, not leaving Him at all, He came down to earth and was incarnate of the Holy Spirit and Mary the Virgin; and He became man, having become equal to us in all things without change, apart from sin, in order that by passing through all our states, He might remold and renew that first man and through him all those born and being born from him, who are like the one who begot them. For since Adam who begot became corruptible and mortal from the transgression—and I will add, also deaf and blind—and was rendered naked of the divine robe and senseless, as this earthy one was, so also all those born from him have become earthy, corruptible, mortal,

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«Ὁ πρῶτος ἄνθρωπος ἐκ γῆς χοϊκός, ὁ δεύτερος ἄνθρωπος ὁ Κύριος ἐξ οὐρανοῦ. Οἷος ὁ χοϊκός, τοιοῦτοι καί οἱ χοϊκοί· καί οἷος ὁ ἐπουράνιος, τοιοῦτοι καί οἱ ἐπουράνιοι». Πρῶτον καί χοϊκόν ἄνθρωπον τόν Ἀδάμ φησι, καθώς γέγραπται· «Καί ἔπλασεν ὁ Θεός τόν ἄνθρωπον χοῦν λαβών ἀπό τῆς γῆς». Πλασθείς οὖν χοϊκός ἀπό τῆς γῆς καί πνεῦμα λαβών ζωῆς, ὅ ψυχήν νοεράν καί εἰκόνα Θεοῦ οἶδεν ὁ Λόγος καλεῖν, ἐτέθη ἐν τῷ παραδείσῳ, λαβών ἐντολήν ἐργάζεσθαι καί φυλάσσειν. Τίνα τρόπον; Ἵνα, ἕως ἄν ταύτην φυλάσσοι καί ἐν ταύτῃ ἐργάζοιτο, ἀθάνατος διαμένῃ καί ἀϊδίως τοῖς ἀγγέλοις συναμιλλᾶται καί σύν αὐτοῖς ἀενάως τόν Θεόν ἀνυμνῇ καί δέχηται τάς ἐκεῖθεν ἐλλάμψεις καί Θεόν ὁρᾷ νοερῶς καί τῶν ἐκείνου ἐπακούῃ θείων φωνῶν, ᾗ δ᾿ ἄν ὥρᾳ τήν δοθεῖσαν αὐτῷ ἐντολήν παραβῇ καί φάγῃ ἀπό τοῦ ξύλου, οὗ προσέταξεν αὐτῷ ὁ Θεός μή φαγεῖν, θανάτῳ παραδοθῇ καί τούς ὀφθαλμούς τῆς ψυχῆς πηρωθῇ, τήν καταστολήν τῆς θείας δόξης ἀποδυθείς, καί ἐμφραγῇ τά ὦτα καί αὐτῆς τῆς μετά τῶν ἀγγέλων ἐκπέσῃ διαγωγῆς καί τοῦ παραδείσου ἐκδιωχθῇ. Ὅ καί παραβάντι συνέβη καί ἐξέπεσε τῆς ἀθανάτου καί ἀϊδίου ζωῆς. Ἅπαξ γάρ τήν ἐντολήν τοῦ Θεοῦ ὁ Ἀδάμ παραβάς καί τῷ ἀπατεῶνι διαβόλῳ τό οὖς ἑαυτοῦ παρασχών ψιθυρίσαι καί πεισθείς αὐτῷ, τῶν δολίων αὐτοῦ ῥημάτων ἀκουτισθείς, (357) λαλοῦντι κατά τοῦ πεποιηκότος ∆εσπότου, τοῦ ξύλου ἐγεύσατο καί, αἰσθητῶς ἀναβλέψας, ἐμπαθῶς τε τήν γύμνωσιν τοῦ σώματος αὐτοῦ θεασάμενος καί ἰδών, ἁπάντων ἐστερήθη δικαίως τῶν ἀγαθῶν, κωφεύσας τοῦ μηκέτι ἐπακούειν ὠσί βεβήλοις λόγους θείους θεοπρεπῶς τε καί πνευματικῶς, τούς ἐνηχουμένους μόνοις τοῖς ἀξίοις αὐτοῖς, ἀλλά γάρ μήτε τήν δόξαν ἐκείνην τήν ἄρρητον καθορᾶν, ὡς ἀποστήσας ἐκ ταύτης ἑκουσίως τόν νοῦν αὐτοῦ καί κατανοήσας ἐμπαθῶς τόν τοῦ δένδρου καρπόν καί τῷ εἰπόντι πιστεύσας ὄφει· «Ἧ δ᾿ ἄν ὥρᾳ φάγητε ἀπ᾿ αὐτοῦ, ἔσεσθε ὡς θεοί, γινώσκοντες καλόν καί πονηρόν.

Οὗτος οὖν ὁ χοϊκός ἄνθρωπος ἐλπίδι θεώσεως ἀπατηθείς καί μεταλαβών ἐξ αὐτοῦ, τόν νοητῶν ἁπάντων καί οὐρανίων ἀγαθῶν ὁλικῶς ἀπεστερήθη καί εἰς τήν ἐμπαθῆ τῶν ἐπιγείων καί ὁρωμένων κτισμάτων αἴσθησιν κατηνέχθη· καί γέγονεν, ἵνα τά αὐτά πάλιν εἴπω, πρός τά ἐξ ὧν ἐξέπεσε κωφός, τυφλός, γυμνός, ἀναίσθητος, θνητός τε αὖ καί φθαρτός καί ἄλογος, τοῖς ἀνοήτοις ὁμοιωθείς κτήνεσι κατά τόν οὕτω βοῶντα προφήτην· «Παρασυνεβλήθη τοῖς κτήνεσι τοῖς ἀνοήτοις καί ὡμοιώθη αὐτοῖς». Ἔμαθες ἐξ οἵας δόξης καί ἀθανάτου τρυφῆς τε καί διαγωγῆς εἰς οἵαν ἀτιμίαν ὁ ἄνθρωπος κατηνέχθη, εἰς οἵαν αἰσχύνην καί ἄγνοιαν, εἰς οἴαν πτωχείαν ἐκ πλούτου πολυόλβου κατέπεσεν; Οὕτω τοίνυν ἐγένετο καί ἦν, εἰ καί μή πάντα εἰπεῖν ἠδυνήθημεν, ὁ πρῶτος ἄνθρωπος, ὁ ἐκ γῆς χοϊκός.

Ἴδωμεν οὖν καί ἀπό τῶν θείων διδαχθῶμεν Γραφῶν ὁποῖος ὑπάρχει καί ὁ δεύτερον ἄνθρωπος, ὁ Κύριος ἐξ οὐρανοῦ. Οὗτος, Θεός ἐκ Θεοῦ, ἀνάρχου πατρός ἄναρχον γέννημα, ἀσωμάτου ἀσώματον, ἀκαταλήπτου ἀκατάληπτον, αἰωνίου αἰώνιον, ἀπροσίτου ἀπρόσιτον, ἀχωρήτου ἀχώρητον, (358) ἀθανάτου ἀθάνατον, ἀοράτου ἀόρατον, Λόγος Θεοῦ καί Θεός, δι᾿ οὗ τά πάντα ἐγένετο τά ἐν τῷ οὐρανῷ τά ἐπί τῆς γῆς καί, ἵνα συνελών εἴπω, οὕτως ὤν καί τοιοῦτος μένων ἐν τῷ Πατρί καί τόν Πατέρα ἔχων μένοντα ἐν αὐτῷ, μή χωρισθείς ἐξ αὐτοῦ, μή καταλιπών ὅλως αὐτόν, κατῆλθεν ἐπί τῆς γῆς καί ἐσαρκώθη ἐκ Πνεύματος Ἁγίου καί Μαρίας τῆς παρθένου· καί ἐνηνθρώπησεν, ἴσος ἡμῖν ἀτρέπτως κατά πάντα γενόμενος χωρίς ἁμαρτίας, ἵνα διά πάντων τῶν ἡμετέρων διελθών ἀναχωνεύσῃ καί ἀνακαινίσῃ τόν πρῶτον ἐκεῖνον ἄνθρωπον καί δι᾿ ἐκείνου πάντας τούς ἐξ αὐτοῦ γεννηθέντας καί γεννωμένους, ὁμοίους ὄντας τῷ τεκόντι αὐτούς. Ἐπειδή γάρ ὁ τεκών Ἀδάμ φθαρτός καί θνητός, προσθήσω δέ καί κωφός καί τυφλός, ἀπό τῆς παραβάσεως γέγονε, γυμνός τε τῆς ἐνθέου καταστολῆς καί ἀναίσθητος ἐχρημάτισεν, οἷος οὗτος ὁ χοϊκός, τοιοῦτοι καί πάντες οἱ ἐκ αὐτοῦ γεννηθέντες χοϊκοί γεγόνασι, φθαρτοί, θνητοί,