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happening, and that this was prefigured in the law and prophesied as something that would be, then fulfilled in the Savior, he showed clearly that the law is not alien to the Savior. For it prophesied and testified to the things that were to be done by him. 20Scholion20 3. "But I testify again that a circumcised man is a debtor to fulfill the whole law." 20Refutation20 3. The phrase "is a debtor" he no longer says as of something forbidden, but of a heavier burden that can be lightened, since there is one master, who is able both to make heavy and to lighten through the choice of those who have not refused to accept the salvation through his grace in his incarnate presence. 2.157 20Scholion20 4. Instead of "a little leaven leavens the whole lump" he made it "corrupts." 20Refutation20 4. So that nothing true might be found in him, almost nowhere has he approached the scriptures without malicious tampering. But from the context itself the clarification of the saying comes about; for the leaven is a work of the form of the lump and from the lump comes the leavening, and in the originals he who intelligently made the parable of the riddle would not have obscured the form. 20Scholion20 5. "For the whole law is fulfilled for you; you shall love your neighbor as yourself." 20Refutation20 5. What need is there for the holy apostle to use the law, if the new covenant were alienated from the old legislation? But so that he might show that the two covenants are of the one God and the agreement according to the fulfillment of the law through the love of neighbor is recognized with equal weight in the two covenants, with the perfect one working the good, he said love is the fulfillment of the law. 20Scholion20. "Now the works of the flesh are manifest, which are: fornication, impurity, licentiousness, idolatry, sorcery, enmities, strife, jealousy, fits of anger, rivalries, dissensions, heresies, envy, drunkenness, orgies, of which I tell you beforehand, as I also told you before, that those who practice such things will not inherit the kingdom of God." 20Refutation20. O wonderful mysteries and contradictory * examples of God. For to the flesh he has attached all terrible things. But the flesh did not always exist, but on the sixth day of the creation of the world, when Adam was formed, the flesh came into being; from then it had its beginning, I mean from its formation, so that those may be refuted who say that evil has always existed and from the beginning. For neither from when the flesh was formed did it sin, so that the former might not be thought the cause of sin, by forming sinful flesh, nor did evil pre-exist the formation. But after a time, Adam, being in disobedience, 2.158 as one having free will, by his own choice from himself having conceived sin in himself, he acted, I mean the rejection of the same master he made through disobedience. Where then was evil, before the flesh existed? And how, having been formed, did it not immediately work evil, but after a time? Therefore, at least, the argument concerning the origin of evil is refuted. For it cannot be primeval, since in the later-born flesh evil has the possibility to be or not to be, and neither is the flesh again incapable of inheriting heavenly things. And let no one take hold of the holy apostle's saying "flesh and blood will not inherit the kingdom of God." For he does not accuse all flesh. For how will flesh be accused that has not done the aforementioned things? And from other proofs I will demonstrate what is sought. "For who," he says, "will bring a charge against God's elect?" How will not holy Mary with her flesh inherit the kingdom of heaven, she who did not commit fornication, did not act licentiously, was not adulterous, nor performed any of the incurable works of the flesh, but remained undefiled? Therefore, then, he does not say concerning flesh that it does not inherit the kingdom of heaven, but concerning carnal men who practice vile things through the flesh,

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γινομένην, ταύτην δὲ προγεγράφθαι ἐν τῷ νόμῳ καὶ πεπροφητεῦσθαι ὡς ἐσομένην, εἶτα τελεσθεῖσαν ἐπὶ τῷ σωτῆρι, ἐπέδειξε σαφῶς ὅτι οὐκ ἀλλότριος ὁ νόμος τοῦ σωτῆρος. ἐπροφήτευσε γὰρ καὶ ἐμαρτύρησε τοῖς ὑπ' αὐτοῦ μέλλουσι γίνεσθαι. 20Σχόλιον20 ˉγ. «Μαρτύρομαι δὲ πάλιν ὅτι ἄνθρωπος περιτετμημένος ὀφειλέτης ἐστὶν ὅλον τὸν νόμον πληρῶσαι». 20Ἔλεγχος20 ˉγ. Τό «ὀφειλέτης ἐστίν» οὐκέτι ὡς περὶ ἀπειρημένου λέγει, ἀλλὰ περὶ βαρυτέρου φορτίου δυναμένου ἐλαφρυνθῆναι, ἑνὸς δὲ ὄντος δεσπότου, δυναμένου καὶ βαρύνειν καὶ ἐλαφρύνειν διὰ τῆς προαιρέσεως τῶν μὴ παραιτησαμένων καταδέξασθαι τὴν διὰ τῆς χάριτος αὐτοῦ ἐν τῇ ἐνσάρκῳ αὐτοῦ παρουσίᾳ σωτηρίαν. 2.157 20Σχόλιον20 ˉδ. Ἀντὶ τοῦ «μικρὰ ζύμη ὅλον τὸ φύραμα ζυμοῖ» ἐποίησεν «δολοῖ». 20Ἔλεγχος20 ˉδ. Ἵνα μηδὲν ἀληθὲς παρ' αὐτῷ εὑρεθείη, οὐδαμοῦ σχεδὸν ἄνευ ῥᾳδιουργίας ταῖς γραφαῖς προσενήνεκται. ἀλλὰ ἀπ' αὐτῆς τῆς ἀκολουθίας ἡ φανέρωσις τοῦ λόγου γίνεται· ἡ γὰρ ζύμη τὸ εἶδος φυράματος ἔργον καὶ ἀπὸ τοῦ φυράματος τὸ ζυμοῦσθαι, καὶ οὐκ ἂν ἐν τοῖς πρωτοτύποις τὸ εἶδος ἠφάνιζεν ὁ συνετῶς τὴν παραβολὴν τοῦ αἰνίγματος ποιησάμενος. 20Σχόλιον20 ˉε. «Ὁ γὰρ πᾶς νόμος ὑμῖν πεπλήρωται· ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν». 20Ἔλεγχος20 ˉε. Τίς ἐστι χρεία τῷ ἁγίῳ ἀποστόλῳ νόμῳ χρῆσθαι, εἰ ἀπηλλοτρίωτο ἡ καινὴ διαθήκη τῆς παλαιᾶς νομοθεσίας; ἀλλ' ἵνα δείξῃ ὅτι τοῦ ἑνὸς θεοῦ αἱ δύο διαθῆκαι καὶ ἡ συμφωνία κατὰ τὸ πληρωτικὸν τοῦ νόμου διὰ τῆς ἀγάπης τοῦ πλησίον ἰσορρόπως ἐν ταῖς δύο διαθήκαις γνωρίζεται, τὸ τέλειον ἐργαζομένης τὸ ἀγαθόν, νόμου τελείωσιν εἶπεν εἶναι τὴν ἀγάπην. 20Σχόλιον20 ˉ. «Φανερὰ δέ ἐστι τὰ ἔργα τῆς σαρκός, ἅτινά ἐστι πορνεία ἀκαθαρσία ἀσέλγεια εἰδωλολατρεία φαρμακεία ἔχθραι ἔρεις ζῆλοι θυμοὶ ἐριθεῖαι διχοστασίαι αἱρέσεις φθόνοι μέθαι κῶμοι, ἃ προλέγω ὑμῖν καθὼς καὶ προεῖπον, ὅτι οἱ τὰ τοιαῦτα πράσσοντες βασιλείαν θεοῦ οὐ κληρονομήσουσιν». 20Ἔλεγχος20 ˉ. Ὦ θαυμασίων μυστηρίων καὶ ἀντιθέτων * θεοῦ ὑποδειγμάτων. τῇ γὰρ σαρκὶ περιῆψε τὰ πάντα δεινά. ἡ σὰρξ δὲ οὐκ ἀεὶ ἦν, ἀλλὰ ἐν τῇ ἕκτῃ ἡμέρᾳ τῆς κοσμοποιίας, τοῦ Ἀδὰμ πλασθέντος, ἐγένετο ἡ σάρξ· ἔκτοτε ἔσχε τὴν ἀρχήν, φημὶ ἀπὸ τῆς πλάσεως, ἵνα ἐλεγχθῶσιν οἱ λέγοντες ἀεὶ καὶ ἐξ ἀρχῆς εἶναι τὸ κακόν. καὶ γὰρ οὔτε ἐξότε ἐπλάσθη ἡ σὰρξ ἥμαρτεν, ἵνα μὴ ὁ πλάστης αἴτιος νομισθῇ ἁμαρτίας, πλάσας σάρκα ἁμαρτωλήν, οὔτε προϋπῆρχε τοῦ πλάσματος τὸ κακόν. μετὰ χρόνον δὲ ἐν παρακοῇ ὁ Ἀδὰμ γε2.158 γονώς, ὡς ἔχων τὸ αὐτεξούσιον προαιρέσει ἰδίᾳ ἀφ' ἑαυτοῦ τὴν ἁμαρτίαν εἰς ἑαυτὸν διανοηθεὶς ἔπραξε, φημὶ δὲ τὴν ἀθέτησιν τοῦ αὐτοῦ δεσπότου διὰ τῆς παρακοῆς ποιησάμενος. ποῦ τοίνυν ἦν τὸ κακόν, πρὶν ἢ τὴν σάρκα εἶναι; πῶς δὲ εὐθὺς πλασθεῖσα οὐ τὸ κακὸν εἰργάσατο, ἀλλὰ χρόνῳ μετέπειτα; ἄρα γοῦν ἀνῄρηται ὁ περὶ τῆς κακίας ἀρχῆς λόγος. οὐ γὰρ δύναται ἀρχαΐζειν, ἐπειδὴ ἐν τῇ σαρκὶ τῇ μεταγενεστέρᾳ τὸ γίνεσθαι ἔχει ἡ κακία ἢ μὴ γίνεσθαι καὶ οὔτε ἡ σὰρξ πάλιν ἀκληρονόμητός ἐστι τῶν ἐπουρανίων. καὶ μή τις λάβηται τοῦ ἁγίου ἀποστόλου εἰπόντος «σὰρξ καὶ αἷμα βασιλείαν θεοῦ οὐ κληρονομήσουσιν». οὐ γὰρ πᾶσαν σάρκα αἰτιᾶται. πῶς γὰρ αἰτιαθήσεται σὰρξ ἡ μὴ πράξασα τὰ προειρημένα; καὶ ἐξ ἑτέρων δὲ ἀποδείξεων παραστήσω τὸ ζητούμενον. «τίς, γάρ φησιν, ἐγκαλέσει κατὰ ἐκλεκτῶν θεοῦ;» πῶς οὐ κληρονομήσει Μαρία ἡ ἁγία μετὰ σαρκὸς τὴν βασιλείαν τῶν οὐρανῶν, ἡ μὴ πορνεύσασα μὴ ἀσελγήσασα μὴ μοιχευθεῖσα μηδέ τι τῶν ἀνηκέστων σαρκὸς ἔργων ἐργασαμένη, ἀλλὰ ἄχραντος μείνασα; οὐκ ἄρα τοίνυν περὶ σαρκὸς λέγει μὴ κληρονομεῖν βασιλείαν οὐρανῶν, ἀλλὰ περὶ σαρκικῶν ἀνθρώπων τῶν τὰ φαῦλα διὰ τῆς σαρκὸς πραττόντων,