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Jesus Christ, and in addition to this, where, repeating the same statement, he says, *Put on the new man who was created according to God*. For if the saving garment is one, and this is Christ, no one would say that the new man created according to God is other than Christ, but it is clear that he who has put on Christ has put on the new man created according to God 3.1.53. For this one alone is truly and properly called a new man, who did not appear in the life of men through the known and customary ways of nature, but a certain altered and peculiar creation was newly made for this one alone. For this reason, looking to the paradox of his birth, he names him the new man created according to God, and looking to the divine nature mingled in the creation of this new man, he calls him Christ, so that the two names are applied to one and the same, I mean that of Christ and that of the new man created according to God. 3.1.54 Since, therefore, Christ is wisdom, let the intelligent hearer examine the argument of those who oppose us and our own, and judge which is more pious, who better preserves the God-befitting concepts in the saying: he who determines that the creator and lord of all was made, and makes him equal in honor with the created order that serves, or rather he who looks to the economy and preserves what is fitting in his conception both of the divine and of the human, with the great Paul bearing witness to the doctrine, who in the new man sees the creation, but in true wisdom 3.1.55 the authority over creation. And the order of the statement also agrees with the theory of the doctrine. For if the beginning of the ways had not been created in us, the foundation of the expected ages would not have been laid, nor would the Lord have become for us the father of the age to come, unless, according to Isaiah, a child had been born to us and his name had been called all the other things that the prophet named, and with all of them, father of the age to come. First, then, came the mystery of the virginity and the economy of the passion, and then the wise master builders of the faith laid the foundation of the faith. And this is Christ, the father of the age to come, upon whom the life of the unending 3.1.56 ages is built up. And when this has happened, so that for each of the believers the divine wills of the evangelical law and the various gifts of the Holy Spirit may come to be, all of which things the divine scripture tropologically, according to a certain fitting meaning, calls mountains and hills, calling righteousness the mountains of God, and addressing judgments as abysses, and the earth that is sown by the Word and bears abundant fruit, or as elsewhere in David we are taught peace through the mountains, and righteousness through the hills, of necessity wisdom is born in the faithful and the Word is true. For he who is in those who have received him has not yet been born in the unbelievers. Therefore, that these things may also come to be in us, it is necessary that their creator be born in us. 3.1.57 Thus let us also understand what follows these things according to this train of thought. For if wisdom is born in us, then both the inhabited land and the uninhabited are prepared by God in each person, the inhabited land being that which receives the sowing and plowing of the Word, and the uninhabited, the heart that is separated from wicked inhabitants, and thus our dwelling will be 3.1.58 on the ends of the earth. For since the earth has both depth and surface, when someone does not become subterranean or cavernous by thinking on things below (such is the life of those who live in sins, stuck in the unstable mire of the deep, for whom life is truly a well, according to the psalm which says, *Let not the well shut its mouth upon me*), if, therefore, when wisdom is born in him, someone thinks on things above, touching the earth only as much as is necessary, this person dwells on the ends of the world under heaven, not delving deep into earthly thought, by this, heaven for himself

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Ἰησοῦν Χριστόν, καὶ πρὸς τούτοις ὅπου τὸν αὐτὸν ἐπαναλαβὼν λόγον φησὶν Ἐνδύσασθε τὸν καινὸν ἄν θρωπον τὸν κατὰ θεὸν κτισθέντα. εἰ γὰρ ἓν μέν ἐστι τὸ σωτήριον ἔνδυμα, τοῦτο δέ ἐστιν ὁ Χριστός, οὐκ ἂν ἄλλον τις εἴποι παρὰ τὸν Χριστὸν εἶναι τὸν καινὸν ἄνθρωπον τὸν κατὰ θεὸν κτισθέντα, ἀλλὰ δῆλον ὅτι ὁ τὸν Χριστὸν ἐν δυσάμενος τὸν καινὸν ἐνδέδυται ἄνθρωπον τὸν κατὰ θεὸν 3.1.53 κτισθέντα. μόνος γὰρ οὗτος ὡς ἀληθῶς καινὸς κυρίως ὀνομάζεται ἄνθρωπος, ὃς οὐχὶ διὰ τῶν γνωρίμων τε καὶ συνήθων τῆς φύσεως ὁδῶν ἐν τῷ τῶν ἀνθρώπων ἐφάνη βίῳ, ἀλλ' ἐξηλλαγμένη τις καὶ ἰδιάζουσα ἐπὶ μόνου τούτου ἐκαινοτομήθη ἡ κτίσις. διὰ τοῦτο τὸν αὐτὸν πρός τε τὸ παράδοξον τῆς γεννήσεως βλέπων καινὸν ἄνθρωπον κατὰ θεὸν κτισθέντα κατονομάζει, καὶ πρὸς τὴν θείαν φύσιν ὁρῶν τὴν ἐγκραθεῖσαν τῇ κτίσει τοῦ καινοῦ τούτου ἀν θρώπου Χριστὸν προσαγορεύει, ὡς καθ' ἑνὸς καὶ τοῦ αὐτοῦ τὰς δύο κεῖσθαι φωνάς, τήν τε τοῦ Χριστοῦ λέγω καὶ τὴν τοῦ καινοῦ ἀνθρώπου τοῦ κατὰ θεὸν κτισθέντος. 3.1.54 Ἐπεὶ οὖν ὁ Χριστὸς ἡ σοφία ἐστίν, ὁ συνετὸς ἀκροατὴς ἐπισκεψάσθω τὸν λόγον τῶν τε προσμαχομένων ἡμῖν καὶ τὸν ἡμέτερον καὶ κρινάτω τὸν εὐσεβέστερον, τίς μᾶλλον τὰς θεοπρεπεῖς ἐννοίας ἐν τῷ ῥητῷ διασῴζει, ὁ τὸν τοῦ παντὸς κτίστην καὶ κύριον πεποιῆσθαι διοριζόμενος καὶ τῇ δουλευ ούσῃ κτίσει κατασκευάζων ὁμότιμον, ἢ μᾶλλον ὁ πρὸς τὴν οἰκονομίαν ὁρῶν καὶ φυλάσσων τῇ τε περὶ τὸ θεῖον καὶ τῇ περὶ τὸ ἀνθρώπινον ὑπολήψει τὸ πρόσφορον, συμμαρτυ ροῦντος τοῦ μεγάλου Παύλου τῷ δόγματι, ὃς ἐν μὲν τῷ καινῷ ἀνθρώπῳ τὴν κτίσιν βλέπει, ἐν δὲ τῇ ἀληθινῇ σοφίᾳ 3.1.55 τὴν ἐξουσίαν τῆς κτίσεως. συμβαίνει δὲ καὶ ἡ τάξις τοῦ λόγου τῇ θεωρίᾳ τοῦ δόγματος. εἰ γὰρ μὴ ἐκτίσθη ἐν ἡμῖν ἡ τῶν ὁδῶν ἀρχή, οὐκ ἂν ὁ τῶν προσδοκωμένων αἰώνων θεμέλιος κατεβλήθη, οὐδ' ἂν ἐγένετο ἡμῖν ὁ κύριος πατὴρ τοῦ μέλλοντος αἰῶνος, εἰ μὴ κατὰ τὸν Ἠσαΐαν παιδίον ἐγεννήθη ἡμῖν καὶ ἐκλήθη τὸ ὄνομα αὐτοῦ τά τε ἄλλα πάντα ὅσα ὁ προφήτης ὠνόμασε καὶ μετὰ πάντων πατὴρ τοῦ μέλλοντος αἰῶνος. πρότερον οὖν γέγονε τὸ κατὰ τὴν παρθενίαν μυστήριον καὶ ἡ περὶ τὸ πάθος οἰκονομία, καὶ τότε οἱ σοφοὶ τῆς πίστεως ἀρχιτέκτονες τὸν θεμέλιον τῆς πίστεως κατεβάλοντο. οὗτος δέ ἐστιν ὁ Χριστός, ὁ πατὴρ τοῦ μέλλοντος αἰῶνος, ᾧ ἐποικοδομεῖται ἡ τῶν ἀτε 3.1.56 λευτήτων αἰώνων ζωή. τούτου δὲ γενομένου, ἵνα ἑκάστῳ τῶν πεπιστευκότων τὰ θεῖα θελήματα τοῦ εὐαγγελικοῦ νόμου καὶ τὰ ποικίλα τοῦ ἁγίου πνεύματος χαρίσματα γένηται, ἅπερ πάντα τροπικῶς κατά τινα προσφυῆ σημα σίαν ὄρη καὶ βουνοὺς ὀνομάζει ἡ θεία γραφή, τὴν δικαιο σύνην μὲν ὄρη θεοῦ ὀνομάζουσα, τὰ δὲ κρίματα ἀβύσσους προσαγορεύουσα, γῆν δὲ τὴν ὑπὸ τοῦ λόγου σπειρομένην καὶ καρποφοροῦσαν τὸν πολύχουν καρπόν, ἢ ὡς ἑτέρωθι παρὰ τῷ ∆αβὶδ εἰρήνην μὲν διὰ τῶν ὀρῶν, δικαιοσύνην δὲ διὰ τῶν βουνῶν διδασκόμεθα, ἀναγκαίως ἐν τοῖς πιστοῖς ἡ σοφία γεννᾶται καὶ ἀληθὴς ὁ λόγος. ὁ γὰρ ἐν τοῖς δεξα μένοις αὐτὸν ὢν ἐν τοῖς ἀπίστοις οὔπω ἐγεννήθη. ἵνα οὖν ταῦτα καὶ παρ' ἡμῖν γένηται, χρὴ τὸν τούτων δημιουργὸν ἐν ἡμῖν γεννηθῆναι. 3.1.57 Οὕτω δὲ καὶ τὰ ἐφεξῆς τούτοις κατὰ τὸν εἱρμὸν τοῦ τον κατανοήσωμεν. ἐὰν γὰρ γεννηθῇ ἐν ἡμῖν ἡ σοφία, τότε παρὰ τοῦ θεοῦ κατασκευάζεται ἐν ἑκάστῳ ἥ τε χώρα καὶ ἡ ἀοίκητος, χώρα μὲν ἡ δεχομένη τοῦ λόγου τὴν σπορὰν καὶ τὴν ἄροσιν, ἀοίκητος δὲ ἡ τῶν πονηρῶν οἰκη τόρων χωριζομένη καρδία, καὶ οὕτως ἔσται ἡμῶν ἡ οἴκησις 3.1.58 ἐπὶ τῶν ἄκρων τῆς γῆς. ἐπειδὴ γὰρ τῆς γῆς τὸ μέν τι βάθος ἐστὶν τὸ δὲ ἐπιπόλαιον, ὅταν τις μὴ ὑπόγειος γένηται μηδὲ σπηλαιώδης ἐν τῷ τὰ κάτω φρονεῖν (οἷός ἐστιν τῶν ἐν ἁμαρτίαις ζώντων ὁ βίος τῶν ἐμπεπηγότων τῇ ἀνυπο στάτῳ τοῦ βυθοῦ ἰλύϊ, οἷς ἀληθῶς φρέαρ ἐστὶν ἡ ζωὴ κατὰ τὴν ψαλμῳδίαν τὴν λέγουσαν Μηδὲ συσχέτω ἐπ' ἐμὲ φρέαρ τὸ στόμα αὐτοῦ), ἐὰν οὖν τις ἐγγεννηθείσης αὐτῷ τῆς σο φίας τὰ ἄνω φρονῇ, τοσοῦτον τῆς γῆς ἐφαπτόμενος ὅσον ἐπάναγκες, οὗτος τὰ ἄκρα τῆς ὑπ' οὐρανὸν οἰκεῖ, οὐκ ἐμβαθύνων τῷ γηΐνῳ φρονήματι, τούτῳ τὸν οὐρανὸν ἑαυτῷ