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49. Just as in Adam death was the condemnation of nature, (1328) having its origin in the pleasure of its own generation; so death in Christ has become the condemnation of sin, with nature in Christ again receiving a generation pure of pleasure.

50. If we, who have been deemed worthy by grace through the Spirit to become the house of God, ought to show such endurance of sufferings for the sake of righteousness unto the condemnation of sin, and, though being good, to bear an ignominious death with readiness as malefactors, what will be the end of those who disobey the Gospel of God? that is, what will be the end, or the judgment, of those who not only have eagerly held fast until the end to the generation of nature according to pleasure, which prevailed in Adam, a generation living and active in both soul and body, in both will and nature, but also have not accepted God the Father who beseeches them through His incarnate Son; nor indeed the mediator and Son Himself, who intercedes on behalf of the Father, and who for the sake of our reconciliation to the Father, by the Father's counsel, willingly submitted Himself to death for us, so that through Himself He might glorify us, making us radiant with the beauty of His own divinity, to the same degree that He for our sake deigned to be dishonored by our sufferings.

51. Since God will be the uncircumscribable, non-spatial, and infinite place of all who are saved, becoming all things to all in proportion to their righteousness, or rather according to the measure of the sufferings for righteousness' sake endured here with knowledge, bestowing Himself on each, just as the soul reveals itself as active in the members of the body according to the capacity inherent in each member, and through itself holds the members together for being, sustained for life; where will the impious and the sinner appear, being deprived of this grace? For where will he appear who is unable to receive the active presence of God for well-being, having undergone the fall from the divine life which is beyond age and time and place?

52. He who does not have God sustaining his life for well-being, who will become the place for all the worthy, how will he exist, not having God Himself as a place, according to the abiding and establishment of well-being in God? And if the righteous is saved with much difficulty, what will become of, or what will he suffer, who has made no account of piety and virtue in the present life?

53. God, according to the one infinitely powerful will of His goodness, will sustain all, both angels and men, good and evil; but all these will not partake of God equally, who has passed through all things without being contained, but in a manner analogous to themselves.

54. Those who have kept their will in (1329) equal accord with nature through all things, and have made it receptive in its activity to the principles of nature according to the entire principle of well-being, through the will's good disposition toward the divine will, will partake of the whole [gu. illa 61,wholly] of goodness, according to the divine life that shines upon them, whether as upon angels or as upon men. But those who have made their will discordant with nature through all things, and have shown it to be dispersive of the principles of nature in its activity according to the entire principle of well-being, through the will's antipathy toward the divine will, will fall away from the whole of goodness, according to the will's affinity for woe-being which is manifest in them; according to which will be the separation of such people from God, since they do not have, according to the purpose of their will, the principle of well-being made alive by the activities of good things, through which the divine life is naturally made manifest.

55. The balance for each person's will at the judgment will be the principle of nature, which will prove its movement toward woe, or well-being, according to which is the participation in the divine life or

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μθ΄. Ὥσπερ ἐν τῷ Ἀδάμ ὁ θάνατος τῆς φύσεως ὑπῆρχε κατάκρισις, (1328) ἀρχήν ἐχούσης τήν ἡδονήν τῆς ἰδίας γενέσεως· οὕτως ὁ θάνατος ἐν Χριστῷ, τῆς ἁμαρτίας κατάκρισις γέγονεν, ἡδονῆς καθαράν ἐν Χριστῷ πάλιν τῆς φύσεως ἀπολαβούσης τήν γένεσιν.

ν΄. Εἰ ἡμεῖς οἱ οἶκος τοῦ Θεοῦ χάριτι γενέσθαι ἀξιωθέντες διά Πνεύματος, τοσαύτην ὑπέρ δικαιοσύνης εἰς κατάκρισιν τῆς ἁμαρτίας ὑπομονήν ἐπιδείκνυσθαι παθημάτων ὀφείλομεν, καί ὡς κακοῦργοι τόν ἐφύβριστον, ἀγαθοί τυγχάνοντες, προθύμως ἀποφέρεσθαι θάνατον, τί τό τέλος τῶν ἀπειθούντων τῷ τοῦ Θεοῦ Εὐαγγελίῳ ; τουτέστι ποῖον ἔσται τό τέλος, ἤγουν ἡ κρίσις, τῶν μή μόνον ζῶσάν τε καί ἐνεργουμένην, κατά τε ψυχήν καί σῶμα, γνώμῃ τε καί φύσει τήν καθ᾿ ἡδονήν τοῦ Ἀδάμ κρατήσασαν τῆς φύσεως γένεσιν μέχρι τέλους διά σπουδῆς ἐσχηκότων, ἀλλά μήτε προσδεξαμένων παρακαλοῦντα τόν Θεόν καί Πατέρα δι᾿ Υἱοῦ σαρκωθέντος· μή τε μήν αὐτόν τόν ὑπέρ τοῦ Πατρός πρεσβεύοντα μεσίτην καί Υἱόν, καί ὑπέρ τῆς ἡμῶν εἰς τόν Πατέρα καταλλαγῆς, ἑαυτόν βουλήσει τοῦ Πατρός, εἰς τόν ὑπέρ ἡμῶν θάνατον κατά θέλησιν προϊέμενον, ὅπως δι᾿ ἑαυτόν ἡμᾶς τοσοῦτον δοξάσῃ, τῷ κάλλει καταφαιδρύνας τῆς οἰκείας θεότητος, ὅσον δι᾿ ἡμᾶς αὐτός κατεδέξατο τοῖς ἡμῶν ἀτιμασθῆναι παθήμασιν.

να΄. Ἐπειδή πάντων τῶν σωζομένων ὁ Θεός, ἔσται τόπος ἀπερίγραφός τε καί ἀδιάστατος καί ἄπειρος, πᾶσι πάντα γενόμενος κατά τήν ἀναλογίαν τῆς δικαιοσύνης, μᾶλλον δέ κατά τό μέτρον τῶν μετά γνώσεως ὑπέρ δικαιοσύνης ἐνταῦθα παθημάτων, ἑαυτόν ἑκάστῳ δωρούμενος, καθάπερ ψυχή σώματος μέλεσι κατά τήν ὑποκειμένην ἑκάστῳ μέλει δύναμιν, ἑαυτήν ἐνεργοῦσαν ἐκφαίνουσα, καί πρός τό εἶναι δι᾿ ἑαυτῆς τά μέλη συνέχουσα πρός ζωήν συγρατούμενα· ὁ ἀσεβής καί ἁμαρτωλός ποῦ φανεῖται, ταύτης ἐστερημένος τῆς χάριτος; Ὁ γάρ μή δυνάμενος ἐνεργουμένην τήν κατά τό εὖ εἶναι τοῦ Θεοῦ δέξασθαι παρουσίαν, ποῦ φανεῖται, τῆς θείας ζωῆς τῆς ὑπέρ αἰῶνα καί χρόνον καί τόπον ὑπομείνας τήν ἔκπτωσιν;

νβ΄. Ὁ τόν Θεόν οὐκ ἔχων πρός τό εὖ εἶναι συνέχοντα τήν ζωήν, τόν μέλλοντα πᾶσι γίνεσθαι τόπον τοῖς ἀξίοις, πῶς ἔσται, τόπον αὐτόν οὐκ ἔχων τόν Θεόν κατά τήν τῶν εὖ εἶναι ἐν Θεῷ μονήν τε καί ἵδρυσιν; Καί εἰ μετά πολλῆς δυσχερείας ὁ δίκαιος σώζεται, τί ἔσται, ἤ τί πείσεται ὁ μηδένα λόγον εὐσεβείας καί ἀρετῆς κατά τήν παροῦσαν ζωήν ποιησάμενος;

νγ΄. Ὁ μέν Θεός κατά μίαν ἀπειροδύναμον τῆς ἀγαθότητος βούλησιν, πάντας συνέξει καί ἀγγέλους καί ἀνθρώπους, ἀγαθούς τε καί πονηρούς· οὗτοι δέ πάντες, οὐκ ἴσως μεθέξουσι Θεοῦ, τοῦ διά πάντων ἀσχέτως χωρήσαντος, ἀλλ᾿ ἀναλόγως ἑαυτοῖς.

νδ΄. Οἱ μέν τῇ φύσει φυλάξαντες διά πάντων (1329) ἰσονομοῦσαν τήν γνώμην, καί τῶν τῆς φύσεως λόγων κατ᾿ ἐνέργειαν δεκτικήν αὐτήν καταστήσαντες καθ᾿ ὅλον τόν τοῦ εὖ εἶναι λόγον, διά τήν πρός τήν θείαν βούλησιν τῆς γνώμης εὐπάθειαν, ὅλης [gu. illa 61,ὅλως] μεθέξουσι τῆς ἀγαθότητος, κατά τήν αὐτοῖς ἐπιλάμπουσαν ὡς ἐν ἀγγέλοις ἤ ὡς ἐν ἀνθρώποις θείαν ζωήν. Οἱ δέ τῇ φύσει ποιήσαντες ἀνισονομοῦσαν διά πάντων τήν γνώμην, καί τῶν τῆς φύσεως λόγων κατά τήν ἐνέργειαν σκεδαστικήν αὐτήν ἀποδείξαντες καθ᾿ ὅλον τόν τοῦ εὖ εἶναι λόγον, διά τήν πρός τήν θείαν βούλησιν τῆς γνώμης ἀντιπάθειαν, ὅλης ἐκπεσοῦνται τῆς ἀγαθότητος, κατά τήν ἐμφαινομένην αὐτοῖς πρός τό φεῦ εἶναι τῆς γνώμης οἰκείωσιν· καθ᾿ ἥν ἡ πρός τόν Θεόν ἔσται τῶν τοιούτων διάστασις, οὐκ ἐχόντων κατά τήν πρόθεσιν τῆς γνώμης, ταῖς ἐνεργείαις τῶν ἀγαθῶν, τόν τοῦ εὖ εἶναι λόγον ζωογονούμενον, καθ᾿ ὅν ἡ θεία ζωή διαφαίνεσθαι πέφυκε.

νε΄. Ζυγός τῆς ἑκάστου γνώμης ἔσται κατά τήν κρίσιν, ὁ τῆς φύσεως λόγος, τήν πρός τό φεῦ, ἤ εὖ αὐτῆς διελέγχων κίνησιν, καθ᾿ ἥν ἡ τῆς θείας ζωῆς μέθεξις ἤ