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have those who are named derivatively, when they are perfected according to them. Thus, at any rate, Paul also calls the one perfected in love, as is possible in this life, "love"; for the phrase, "love is not puffed up, does not act unseemly, is not boastful," is not said about love the virtue, the greatest of all commandments, but about the one possessing it, about the qualified person. The Savior therefore becomes all things for our sake. He becomes flesh, "that we might become the righteousness of God"; for having beheld "his glory, the glory as of the only-begotten," we do not remain flesh, but become gods according to those "to whom the word of God came." "This" therefore is "the alteration" in both respects, either that by which we have been altered or that which he himself underwent for our sake, not being turned, not being altered in his divinity, but according to the economy, according to the incarnation. "To the end," therefore, "for those who will be altered"; these who are to be altered, who are still in the process of being altered, will one day reach the end of the alteration; for one does not begin in order not to be perfected, but so that after many advancements one might reach the very end of that quality according to which one is being altered. And what is the end if not to be deified, that he may be all things? Some understand it with regard to the resurrection of the dead, saying that those who are raised have an incorruptible body instead of a corruptible one, and a spiritual one instead of a soulish one, and a strong and glorious one instead of a weak and inglorious one. But Paul, speaking, did not say: "we shall all be altered," but "we shall be changed," "and 329 the dead will be raised incorruptible," since the body is raised according to its substance; for it does not become incorporeal from a body, but from such a body becomes such a body, having its transformation according to quality. If we understand it thus, according to quality only, it is an alteration. But if, since the corruptible is not the same as the incorruptible, the corruptible becomes incorruptible, it has been changed, it has been changed by way of transformation. I am not saying that it has become incorporeal from a body, but an incorruptible body from a corruptible body. Question: But does the body remain? —The body remains, and just as if a sinful soul becomes righteous, the soul remains. But the transformation has occurred by way of alteration. If, therefore, the resurrection happens through alteration, the flesh is again flesh, the corruptible is again corruptible; for I do not call the corruptible or the flesh a quality. Therefore it happens through change. If, say, we alter the colors of a vessel made of earthenware either by painting or in some other way, this is altered; for it remains the same. But if, after making a vessel from clay, we bring it to the fire and it becomes earthenware, this is not an alteration but a change, not that the clay was cast out and the earthenware brought in; but that that one became earthenware. Again, sand and natron prepared by glassmakers become glass in form, and I am not saying that the sand disappeared as if it went away and is no more, or the natron, but that those very things have become glass. And that it is a change, listen: when the natron was natron, it was dissolved when moisture fell upon it, but the glass that has come from it is not dissolved. Again, the sand, when moisture fell upon it, was scattered. But when it becomes glass, it is no longer scattered. This change, therefore, I say is not from one underlying subject into another underlying subject, but is for something to have come into being from something that has perished. The natron and the sand are destroyed and the glass comes into being. But their destruction does not reduce them to non-being. And in the case of the earthenware, as I said, the earthenware having come into being from fire does not cast the clay down into non-being, and the earthenware come into being from some other place. Likewise from an egg a bird comes to be; for the egg is not cast out, that the bird may be brought in; that very thing is transformed into this, yet it is no longer an egg; for this thing henceforth flies, it has sensation. But the egg underwent none of these things. And Paul uses the term of sowing: "it is sown in corruption, it is sown in weakness." I say: the seed of an animal, when it is seed, is not an animal. But it itself is transformed into the animal; for it is not that after the seed has vanished, an animal from somewhere outside

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ἔχουσιν οἱ παρονομαζόμενοι, ὅταν τελειωθῶσιν κατ' αὐτά. οὕτω γοῦν καὶ τὸν ἐν ἀγάπῃ τελειωθέντα, ὡς ἐνδέχεται ἐν τῷ βίῳ, ἀγάπην ὀνομάζει Παῦλος· τὸ γάρ· "ἡ ἀγάπη οὐ φυσιοῦται, ου᾿̣κ ἀσχημονεῖ, οὐ περπερεύεται", οὐ περὶ τῆς ἀγάπης τῆς ἀρετῆς λέγεται, τῆς ἐντολῆς τῆς πασῶν μείζονος, ἀλλὰ περὶ τοῦ ἔχοντος, περὶ τοῦ ποιοῦ. γίνεται οὖν ὁ σωτὴρ πάντα ἡμῶν ἕνεκα. γίνεται σάρξ, "ἵν' ἡμεῖς δικαιοσύνη θεοῦ γενώμεθα"· θεασάμενοι γὰρ "τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς", οὐ μένομεν σάρκες, ἀλλὰ θεοὶ γινόμεθα κατ' ἐκείνους τοὺς "πρὸς οὓς ὁ λόγος τοῦ θεοῦ ἐγένετο". "αὕτη" οὖν "ἡ ἀλλοίωσις" κατ' ἀμφότερα, καὶ ἤτοι ἣν ἡμεῖς η᾿̣λλ̣οιώθ̣ημεν ἢ ἣν αὐτὸς ἡμῶν ἕνεκα ὑπέστη, οὐ τραπείς, οὐκ ἀλλοιωθεὶς κατὰ τὴν θεότητα, ἀλλὰ κατ̣ὰ τὴν οἰκονομίαν, κατὰ τὴν ἐνανθρώπησιν. "εἰς τὸ τέλος" οὖν, "ὑπὲρ τῶν ἀλλοιωθησομε´̣νων"· οἱ ἀλλοιωθησόμενοι οὗτοι οἱ ἔτι ἐν τῷ ἀλλοιοῦσθαι ὄντες φθάσουσίν ποτε εἰς τὸ τέλος τη῀̣ς̣ ἀλλοιώσεως· οὐδὲ γὰρ ἄρχεταί τις, ἵνα μὴ τελειωθῇ, ἀλλ' ἵνα μετὰ πολλὰς προκοπὰς εἰς αὐτὸ τὸ πέρας τῆς ποιότητος ἐκείνης καθ' ἣν ἀλλοιοῦται, φθάσῃ. τί δὲ τὸ τέλος ἢ τὸ θεοποιηθῆναι, ἵνα πάντα ᾖ; τινὲς λαμβάνουσιν αὐτὸ περὶ τη῀̣ς̣ ἀναστάσεως τῆς ἐκ νεκρῶν λέγοντες τοὺς ἐγειρομέν̣ους ἀντὶ φθαρτοῦ σώματος ἄφθαρτον ἔχοντας καὶ ἀντὶ ψυχικοῦ πνευματικὸν καὶ ἀν̣τ̣ὶ ἀσθενοῦς καὶ ἀδ̣όξου ἰσχυρὸν καὶ ἔνδοξον. Παῦλος δὲ λέγων οὐκ εἶπεν· "πάντες δὲ ἀλλοιωθησόμεθα", ἀλλὰ "ἀλλα̣γησόμεθα", "κ̣αὶ 329 οἱ νεκροὶ ἀναστήσονται ἄφθαρτοι", ἐπεὶ κατ' οὐσίαν τὸ σῶμα ἐγείρεται· οὐ γὰρ ἐκ σώματος ἀσώματον γίνεται, ἀλλ' ἐκ τοιοῦδε σώματος τοιόνδε σῶμα κατὰ ποιότητα τὴν μεταβολὴν ἔχον. ἐὰν οὕτω λάβωμεν κατὰ ποιότητα μόνον, ἀλλοίωσίς ἐστιν. ἐὰν δέ, ἐπεὶ μὴ ταὐτόν ἐστιν τὸ φθαρτὸν τῷ ἀφθάρτῳ, τὸ φθαρτὸν ἄφθαρτον γένηται, ἠλλάγη, ἠλλάγη κατὰ μεταβολήν. οὐ λέγω, ὅτι ἐκ σώματος ἀσώματον γέγονεν, ἀλλ' ἐκ φθαρτοῦ σώματος ἄφθαρτον σῶμα. ἐπερ · μένει δὲ τὸ σῶμα; -μένει τὸ σῶμα, καὶ ω῾̣ς ἡ ἁμαρτωλὸς ψυχὴ ἐὰν γένηται δικαία, ἡ ψυχὴ μένει. κατὰ ἀλλοίωσιν δὲ ἡ μεταβολὴ γέγονεν. ἐὰν οὖν κατὰ ἀλλοίωσιν ἀνάστασις γένηται, ἡ σὰρξ πάλιν σάρξ ἐστιν, τὸ φθαρτὸν πάλιν φθαρτόν ἐστιν· οὐ γὰρ ποιότητα λέγω τὸ φθαρτὸν ἢ τὴν σάρκα. κατὰ ἀλλαγὴν οὖν γίν̣ε̣τ̣αι. ἐάν, φέρε, ἐξ ὀστράκου πεποιημένον σκεῦος ἢ διὰ ζωγραφίας ἢ ἄλλως πως ἀμείβωμεν αὐτοῦ τὰς χροιάς, ἀλλοιοῦται τοῦτο· μένει γὰρ τὸ αὐτό. ἐὰν δὲ ποιήσαντες ἐκ πηλοῦ σ̣κεῦος προσαγάγωμεν αὐτὸ τῷ πυρὶ καὶ γένηται ὄστρακον, οὔκ ἐστιν ἀλλοίωσις αὕτη, ἀλλὰ ἀλλαγή, οὐχ ὅτι ἐξεβλήθη ἔξω τὸ πήλινον καὶ εἰσήχθη τὸ ὄστρακον· ὅτι ἐκεῖνο γέγονεν ὀσ̣τράκινον. πάλιν ἡ ἄμμος καὶ τὸ νίτρον σκευασθέντα ὑπὸ τῶν ὑελεψῶν γίνεται ὕελος τὸ εἶδος, καὶ οὐ λέγω ὅτι ἠφανίσθη ἡ ἄμμος ὡς τὸ μηκέθ' ἀπελθούσῃ ἢ τὸ νίτρον, ἀλλὰ αὐτὰ ἐκεῖνα ὕελος γέγονεν. καὶ ὅτι ἀλλαγή ἐστιν, ἄκουε· τὸ νίτρον ὅτε νίτρον ἦν, ὑγρότητος παρεμπεσούσης ἐλύετο, ἡ δὲ ὕελος ἡ ἐξ αὐτοῦ γεγενημένη οὐ λύεται. πάλιν ἡ ἄμμος ὑγρότητος παρεμπεσούσης σπορὰς ἦν. ὅταν δὲ γένηται ὕελος, οὐκέτι σποράς ἐστιν. ταύτην οὖν ἀλλαγὴν λέγω οὐκ ἐξ ὑποκειμένου εἰς ἄλλο ὑποκείμενον, ἀλλὰ εἰς γενάμενον ἐκ φθαρέντος γεγονέναι. φθείρεται τὸ νίτρον καὶ ἡ ἄμμος καὶ γίνεται ἡ ὕελος. ἡ φθορὰ δὲ τούτων οὐκ εἰς τὸ μὴ ὂν αὐτὰ κ̣αταστρ̣έφει. καὶ τὸ τοῦ ὀστράκου, ὡς εἶπον, τὸ ἐκ πυρὸς ὄστρακον γεγενημένον οὐκ εἰς τὸ μὴ ὀ`̣ν κα̣ταβάλλει τὸν πηλόν, καὶ γίνεται τὸ ὄστρακον ἑτέρωθέν ποθεν. ὡσαύτως ἐξ ᾠοῦ γίνεται τὸ ὄρ̣νεον· μὴ γὰρ ἔξω βάλλεται τὸ ᾠόν, ἵνα εἰσαχθῇ τὸ ὄρνεον· αὐτὸ ἐκεῖνο εἰς τοῦτο μεταβάλλει, οὐκέτι μέντοι ἐστὶν ᾠόν· λοιπὸν γὰρ τοῦτο ἵπταται, αἴσθησιν ἔχει. τούτων δὲ οὐδὲν ὑπέμειν̣εν τὸ ᾠόν. καὶ ὁ Παῦλος τῷ τῆς σπορᾶς ὀνόματι κέχρ̣η̣ται· "σπείρεται ἐν φθορᾷ, σπείρεται ἐν ἀσθενείᾳ". λέγω· τὸ σπέρμα τοῦ ζῴου ὅτε σπέρμα ἐστίν, οὔκ ἐστιν̣ ζῷον. αὐτὸ δὲ μεταβάλλει εἰς τὸ ζῷον· οὐ γὰρ ἀφανισθέντος τοῦ σπέρματος ζῷον ἔξωθέν ποθεν