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····· ····· ····· ····· ····· ····· ··entire sacred rite, in performing it, seem to profane the sabbath ····· ····· ····· ····· ····· · they profane it. Or perhaps according to the assumption of those ····· ····· ····· ····· ····· ····· ····· ····· ····· · saying that: on the sabbath, plucking ears of corn, "your disciples are doing what is not lawful to do on the sabbath," he spoke this word, showing that ····· ····· ····· ····· ····· ····· ····· ····· ····· · the priestly things, and they are not liable for transgression ····· ····· ····· ····· ····· ····· ····· ····· ····· ·thinking so, but they are blameless; for not according to ····· ····· ····· ····· ····· ····· ····· ····· ····· · so that the one doing them does not transgress the sabbath. ····· ····· ····· ····· ····· ····· ····· ····· ····· ··to the world and to the activity and desire ····· ····· ····· ····· ····· ····· ····· ····· ····· ·he might find rest; for "Come to me, all who labor and are heavy laden, and I will give you rest." ····· ···a higher mystical interpretation, which the divine ones call ····· ····· ····· ····· ····· ····· ····· ····· ·· and the sabbath-rest that will be spoken of. 259 Just as someone walking on earth has his citizenship in heaven, so someone still being in the world becomes above his works and keeps the sabbath. The sabbath did not simply refuse work, but work of service. But the priestly elevation, being super-cosmic, makes men free. They are not works of God in the sense of works of service, not what God works, but what he commands those who obey him to work. But he will not receive something else in place of the corruptible, but the corruptible itself changing into incorruption, and the natural itself becoming spiritual. See then what he says: the other of the body is incorporeal. If anyone therefore should say that it is another body that we will receive, he does not know what he is saying; for on both he placed the word "body"; "it is sown a corruptible body, it is raised an incorruptible body; it is sown a weak and dishonorable body, it is raised a strong and glorious body; it is sown a natural body, it is raised a spiritual body." In a certain way, therefore, what is raised is both other than and the same as what has fallen. And if he says that, if there is a natural body, there is also a spiritual body, he speaks the difference by conception and says: "The spiritual is not first, but the natural, then the spiritual." The 'first' and the 'then' seem to be two, but I speak of two in this way, as if I were to say a man is first an infant, then a child; and the child is not first, but the infant. And I am certainly not speaking of two hypostases, I am not speaking of two men but one; but of two ages. In the same way, therefore, that the ages do not make what is aging of a different substance, but a change or alteration occurs in manner and mind, so also from the child a man comes to be, and the man is not a different man from the child, but the same man. Someone, therefore, at that time truly and bodily comes to be in heaven and keeps the sabbath, no longer walking on earth and having his citizenship in the heavens, but already seated in the heavenly places, already spending his time there under the "great high priest who has passed through the heavens." And that human affairs did not begin from vice, but from virtue, he says, "for a remembrance" "concerning the sabbath." When someone comes to be in virtue, he remembers that he once was in it. Next, I wish to hint at a deep saying. If the beginning of men and of the soul was from this present life, then vice is before virtue, and virtue is something to be recovered. We have life with a body, we also have life without it. And that having put off the body we come to be in an incorporeal life, is surely clear to everyone. But let it be investigated, if this also existed before the body. It is not apparent, but let it be sought and examined. If, therefore, the life of the rational being was from the life in matter, vice is before virtue; for we see that the reason begins, being filled up from vice. But if, as truth holds, virtue was before vice—for "God made man upright, but they have sought out evil reasonings." And see that the seeking of evil reasonings is after the uprightness. And virtue provides uprightness. "Man being in honor did not understand; he is compared to the senseless beasts." not from a bestial way

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····· ····· ····· ····· ····· ····· ··λην ἱερουργίαν ποιοῦντες δοκοῦσιν βεβηλοῦν τὸ σάββατον ····· ····· ····· ····· ····· · βεβηλοῦσιν. ἢ τάχα κατὰ τὴν ὑπόλημψιν τῶν ····· ····· ····· ····· ····· ····· ····· ····· ····· · λέγοντες ὅτι· ἐν τῷ σαββάτῳ τίλλοντες στάχυας "οἱ μαθηταί σου ποιοῦσιν ὃ οὐκ ἔξεστιν ποιεῖν ἐν τῷ σαββάτῳ", εἶ πεν τὴν λέξιν ταύτην δεικνὺς ὅτι ····· ····· ····· ····· ····· ····· ····· ····· ····· · τὰ ἱερατικά, καὶ οὔκ εἰσιν ὑπεύθυνοι παραβάσει ····· ····· ····· ····· ····· ····· ····· ····· ····· ·το νομίζοντας, ἀναίτιοι δέ εἰσιν· οὐ γὰρ κατὰ ····· ····· ····· ····· ····· ····· ····· ····· ····· · ὥστε ὁ ποιῶν αὐτὰ οὐ παραβαίνει τὸ σάββατον. ····· ····· ····· ····· ····· ····· ····· ····· ····· ··ενος τῷ κόσμῳ καὶ τῇ ἐνεργείᾳ καὶ ἐπιθυμίᾳ ····· ····· ····· ····· ····· ····· ····· ····· ····· άπαυσιν εὕρῃ· "δεῦτε" γὰρ "πρὸς ἐμὲ πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι, κἀγὼ ἀναπαύσω ὑμᾶς". ····· ···ν ὑψηλοτέραν ἀναγωγήν, ἣν καλοῦσιν οἱ θεῖοι ····· ····· ····· ····· ····· ····· ····· ····· ·· κ̣αὶ ὁ σαββατισμὸς ὁ ῥηθησόμενος. 259 ὥσπερ ἐπὶ γῆς τις περιπατῶν ἐν οὐρανῷ ἔχει τὸ πολίτευμα, οὕτως τις ἐν τῷ κόσμῳ ἔτι ὢν ἄνω τω῀̣ν̣ ἔρ̣γ̣ω̣ν αὐτοῦ γίνεται καὶ σαββατίζει. τὸ σάββατον οὐχ ἁπλῶς ἔργον παραιτήσατο, ἀλλὰ λατρευτόν. ἡ δὲ ἔπαρσις ἡ ἱερατικὴ οὖσα ὑπερκόσμιος ἐλευθέρους ποιεῖ. οὐχ ὡς ἔργα λατρευτὰ θεοῦ ἔργα εἰσίν, οὐχ ἃ ἐργάζεται ὁ θεός, ἀλλ' ἃ προστάττει ἐργάζεσθαι τοῖς πειθομένοις αὐτῷ. λήμψεται δὲ οὐκ ἄλλο ἀντὶ τοῦ φθαρτοῦ, ἀλλ' αὐτὸ τὸ φθαρτὸν εἰς ἀφθαρσίαν μεταβαλλὸν κα̣̣ι`̣ αυ᾿̣τ̣ὸ τὸ ψυχικὸν γενόμενον πνευματικόν. ὅρα γοῦν τί λέγει· τὸ ἕτερον τοῦ σώματος ἀσώματόν ἐστιν. εἴ τις οὖν λέγοι, ὅτ̣ι ἕτερον σώμα τός ἐστιν ὃ ἀπ̣ολημψόμεθα, οὐκ οἶδεν τί λέγει· ἐπ' ἀμφοτέρων γὰρ ἔταξεν τὸ "σῶμα"· "σπείρεται σῶμα φθαρτόν, ἐγείρεται σῶμα ἄφθαρτον, σπείρεται σῶμα ἀσθενὲς καὶ ἄτιμον, ἐγείρεται σῶμα ἰσχυρὸν καὶ ἔνδοξον, σπείρεται σῶμα ψυχικόν, ἐγείρεται σῶμα πνευματικόν". τρόπον τινὰ οὖν καὶ ἕτερόν ἐστιν καὶ αὐτὸ τὸ ἐγειρόμενον τῷ πεπτωκότι̣. ἐὰν λέγῃ δὲ ὅτι, εἰ ἔστιν σῶμα ψυχικόν, ἔστιν καὶ σῶμα πνευματικόν, τῇ ἐπινοίᾳ λέγει τὴν διαφορὰν καὶ λέγει· "οὐ πρῶτον τὸ πνευματικὸν ἀλλὰ τὸ ψυχικόν, ἔπειτα τὸ πνευματικόν". τὸ πρῶτον καὶ τὸ ἔπειτα δοκεῖ δύο εἶναι, ἀλλ' οὕτω λέγω δύο ὡς ἐὰν λέγω τὸν ἄνθρωπον πρῶτον βρέφος, εἶτα παῖδα, καὶ οὐ πρῶτον τὸ παῖς ἀλλὰ τὸ βρέφος, καὶ οὐ δήπου δύο ὑποστάσεις λέγω, οὐ δύο ἀνθρώπους λέγω ἀλλὰ ἕνα· ἡλικίας δὲ δύο. ὅνπερ οὖν τρόπον αἱ ἡλικίαι οὐχ ἑτεροούσιον τὸ ἀφη̣λικιούμ̣ενον ποιοῦσιν, ἀλλὰ τρόπῳ καὶ γνώμῃ καὶ μεταβολὴ γίνεται ἢ ἐξ̣αλλαγή, οὕτω καὶ ἐκ τοῦ παιδὸς ἀνὴρ γίνεται καὶ οὐχ ἕτερος ἄνθρωπός ἐστιν ὁ ἀνὴρ παρὰ τὸν παῖδα, ἀλλ' ὁ αὐτὸς ἄνθρωπος. γίνεταί τις οὖν τότε ἀληθῶς καὶ σωματικῶς ἐν τ̣ῷ οὐρανῷ καὶ σαββατίζει, οὐκέτι ἐπὶ γῆς περιπατῶν καὶ ἐν οὐρανοῖς ἔχων τὸ πολίτευμα, ἀλλ' ἤδη ἐν τοι῀̣ς̣ ἐπ̣ο̣υρανίοις καθεσθείς, ἤδη ἐκεῖ διατρίβων ὑπὸ τὸν "μέγαν ἀρχιερέα τὸν τοὺς οὐρανοὺς διεληλυθότα". καὶ ὅτι οὐκ ἀπὸ κακίας ἤρξατο τὰ κατὰ τοὺς ἀνθρώπους, ἀλλὰ ἀπὸ ἀρετῆς, "εἰς ἀνάμνησιν" λέγει "περὶ σαββάτου". ὅτε τις γίνεται ἐν τῇ ἀρετῇ, ἀναμιμνήσκεται ὅτι ἦν ποτε ἐν αὐτῇ. λοιπὸν αἰνίξασθαι βαθὺν λόγον βούλομαι. ἐὰν ἡ ἀρχὴ τῶν ἀνθρώπων καὶ τῆς ψυχῆς ἀπὸ τοῦδε τοῦ ζῆν ᾖν, ἡ κακία πρὸ ἀρετῆς ἐστιν, ἀναλημπτὴ δὲ ἡ ἀρετή. ἔχομεν ζωὴν τὴν μετὰ σώματος, ἔχομεν ζωὴν καὶ τὴν ἄνευ τούτου. καὶ ὅτι ἀποβαλόντες τὸ σῶμα γινόμεθα ἐν ἀσωμάτῳ ζωῇ, παντί που δῆλον. ζητείσθω δέ, εἰ καὶ πρὸ σώματος αὕτη ἦν. οὔκ ἐστιν δὲ φανερόν, ἀλλὰ ζητείσθω καὶ ἐξεταζέσθω. ἐὰν οὖν ἡ ζωὴ τοῦ λογικοῦ ἀπὸ τῆς ἐνύλου ζωῆς ᾖν, ἡ κακία πρὸ ἀρετῆς ἐστιν· ὁρῶμεν γὰρ ὅτι ἐκ κακίας συνπληρωθεὶς ὁ λόγος ἄρχεται. ἐὰν δέ, ὡς ἔχει ἀληθείας, πρὸ κακίας ᾖν ἡ ἀρετή-"πεποίηκεν" γὰρ "ὁ θεὸς τὸν ἄνθρωπον εὐθῆ, αὐτοὶ δὲ ἐξεζήτησαν διαλογισμοὺς πονηρούς". καὶ ὅρα ὅτι ἡ ζήτησις τῶν διαλογισμῶν τῶν πονηρῶν μετὰ τὴν εὐθύτητά ἐστιν. εὐθύτητα δὲ παρασκευάζει ἡ ἀρετή. "ἄνθρωπος ἐν τιμῇ ὢν οὐ συνῆκεν, παρασυνεβλήθη τοῖς κτήνεσιν τοῖς ἀνοήτοις". οὐκ ἀπὸ κτηνώδους τρόπου