Homilies on Leviticus 332 not understanding the difference 333 of visible Judaism and intelligible Judaism, that is, "Judaism which is outward" and "Judaism which is in secret," those from the atheistic and most impious heresies immediately separated themselves from Judaism and from the God who gave these scriptures and they fashioned another god besides the God who gave "the law and the prophets," besides "the one who made heaven and earth." But it is not so, but the one who gave the law also gave the gospel; the one who made "the things that are seen" also fashioned "the things that are not seen." And "the things that are seen" and "the things that are not seen" have a kinship, and they have such a kinship, that "the invisible things of God from the creation of the world are clearly seen, being understood by the things that are made." "The things that are seen" of "the law and the prophets" also have a kinship with "the things that are not seen 334 but are understood" of "the law and the prophets." Since, therefore, Scripture itself also consists, as it were, of a body which is seen, and of a soul which is understood and comprehended in it, and of a spirit which is according to "the example and shadow of heavenly things"; come, let us, having called upon the one who made for Scripture a body and a soul and a spirit—a body for those before us, a soul for us, and a spirit for those who "in the age to come will inherit eternal life" and are to arrive at the heavenly and true things of the law—investigate not the letter, but the soul at present; and if we are able, we will ascend also to the spirit according to the word concerning the sacrifices that were read. 395 For the designation of age [sc. of a woman) who is no longer a child is like that of a man. even if she does not have the act of sowing; Therefore Paul also says: "God sent forth his Son, born of a woman." And Abraham did not say to the servant sent to Bethuel: "you will take" a virgin, but: "a wife for my son." 402 For just as with wounds of the body, after the healing, the scar is a trace of the afflicted part, so with a sinning soul, even if it is healed, a kind of scar remains, seen by God and by those who have received from God the ability to see these things. Therefore one must strive to efface every trace of the wound by applying a perfect healing to it, concerning which wounds Isaiah says: "from the feet even to the head there is neither wound, nor bruise, nor festering sore." And that some are also brought, as it were, softening ointments, which do not reach the exceedingly sinful, he shows through this: "there is no ointment to apply, nor oil, nor bandages." And concerning the "breaking" and "painful wound" of a soul and its "being healed with pain in stern discipline," until it is completely healed and the wounds scar over, Jeremiah says: "Thus said the Lord 403: I have raised up a breaking, your wound is grievous; there is no one judging your case, you were healed unto pain" and what follows until: "from a grievous wound I will bring you up, says the Lord"; for which Aquila and Symmachus rendered "I will bring up a scarring for you." Again elsewhere and according to the Seventy, Jeremiah clearly says: "behold, I bring up for her a scarring and healing, I will heal them and I will reveal to them peace and faith; and I will turn back the captivity of Judah and the captivity of Jerusalem." Therefore, after a scar, or one not so much bearing the marks of 404.20 previous sins as to be a scar, but a certain sign, or not even a distinct sign, but what is called "bright," sometimes "a leprous infection occurs in the skin of the flesh," concerning which the following things are legislated. "And the leprosy shall cover all the skin of the infection from head to foot." One of the ancients took "living flesh" to be the word. When this is not present to the soul, whatever may happen, the sinner is blameless, bearing the state of an irrational being; but if the word were present, he is accountable. What then is "the infection occurring over the whole body"? Does it perhaps tropically denote frenzies or melancholies? Perhaps

Homiliae in Leviticum 332 μὴ νοήσαντες δὲ διαφορὰν 333 ἰουδαϊσμοῦ ὁρατοῦ καὶ ἰουδαϊσμοῦ νοητοῦ, τουτέστιν «ἰουδαϊσμοῦ φανεροῦ» καὶ «ἰουδαϊσμοῦ τοῦ ἐν τῷ κρυπτῷ», οἱ ἀπὸ τῶν ἀθέων καὶ ἀσεβεστάτων αἱρέσεων εὐθέως διέστησαν ἀπὸ τοῦ ἰουδαϊσμοῦ καὶ τοῦ Θεοῦ τοῦ δόντος ταύτας τὰς γραφὰς καὶ ἀνέπλασαν ἕτερον θεὸν παρὰ τὸν δεδωκότα Θεὸν «τὸν νόμον καὶ τοὺς προφήτας», παρὰ «τὸν ποιήσαντα οὐρανὸν καὶ γῆν». τὸ δ' οὐχ οὕτως ἔχει, ἀλλ' ὁ δεδωκὼς τὸν νόμον δέδωκε καὶ τὸ εὐαγγέλιον· ὁ ποιήσας «τὰ βλεπόμενα» κατεσκεύασε καὶ «τὰ μὴ βλεπόμενα». καὶ συγγένειαν ἔχει «τὰ βλεπόμενα» καὶ «μὴ βλεπόμενα», οὕτω δὲ ἔχει συγγένειαν, ὥστε «τὰ ἀόρατα τοῦ Θεοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασι νοούμενα καθορᾶσθαι». συγγένειαν ἔχει καὶ «τὰ βλεπόμενα» «τοῦ νόμου καὶ τῶν προφητῶν» πρὸς «τὰ μὴ βλε 334 πόμενα», ἀλλὰ νοούμενα «τοῦ νόμου καὶ τῶν προφητῶν». ἐπεὶ οὖν συνέστηκεν ἡ Γραφὴ καὶ αὐτὴ οἱονεὶ ἐκ σώματος μὲν τοῦ βλεπομένου, ψυχῆς δὲ τῆς ἐν αὐτῷ νοουμένης καὶ καταλαμβανομένης καὶ πνεύματος τοῦ κατὰ «τὰ ὑποδείγματα καὶ σκιὰν τῶν ἐπουρανίων»· φέρε, ἐπικαλεσάμενοι τὸν ποιήσαντα τῇ Γραφῇ σῶμα καὶ ψυχὴν καὶ πνεῦμα, σῶμα μὲν τοῖς πρὸ ἡμῶν, ψυχὴν δὲ ἡμῖν, πνεῦμα δὲ τοῖς «ἐν τῷ μέλλοντι αἰῶνι κληρονομήσουσι ζωὴν αἰώνιον» καὶ μέλλουσιν ἥκειν ἐπὶ τὰ ἐπουράνια καὶ ἀληθινὰ τοῦ νόμου, ἐρευνήσωμεν οὐ τὸ γράμμα, ἀλλὰ τὴν ψυχὴν ἐπὶ τοῦ παρόντος· εἰ δὲ οἷοί τέ ἐσμεν, ἀναβησόμεθα καὶ ἐπὶ τὸ πνεῦμα κατὰ τὸν λόγον τὸν περὶ τῶν ἀναγνωσθεισῶν θυσιῶν. 395 Ἡλικίας γὰρ ἡ κλῆσις [sc. γυναικός) τῆς οὐκέτι παιδίου ὡς καὶ ἡ τοῦ ἀνδρός. κἂν τὴν ἐν τῷ σπείρειν μὴ ἔχῃ πρᾶξιν· ∆ιὸ καὶ Παῦλός φησιν· «ἐξαπέστειλεν ὁ Θεὸς τὸν υἱὸν αὑτοῦ γενό μενον ἐκ γυναικός». Καὶ Ἀβραὰμ τῷ πεμφθέντι παιδὶ πρὸς τὸν Βα θουὴλ οὐκ εἶπε· «λήψῃ» παρθένον, ἀλλά· «γυναῖκα τῷ υἱῷ μου». 402 Ὡς γὰρ ἐπὶ τῶν τοῦ σώματος τραυμάτων μετὰ τὴν θεραπείαν ἡ οὐλὴ τοῦ παθόντος μέρους ἴχνος ἐστίν, οὕτως ἐπὶ ψυχῆς ἁμαρτούσης, κἂν θεραπευθῇ, λείπεταί τις οἷον οὐλὴ ὑπὸ Θεοῦ θεωρουμένη καὶ τῶν ταῦτα βλέπειν λαβόντων ἀπὸ Θεοῦ. Ὅθεν φιλοτιμητέον πᾶν ἴχνος ἀφανίσαι τοῦ τραύματος τελείαν αὐτῷ τὴν θεραπείαν προσάγοντας, περὶ ὧν τραυμάτων Ἡσαίας φησίν· «ἀπὸ ποδῶν ἕως κεφαλῆς οὔτε τραῦμα οὔτε μώλωψ οὔτε πληγὴ φλεγμαίνουσα». Ὅτι δὲ καὶ προσ άγεται τισὶν οἱονεὶ μαλάγματα, οὐ φθάνοντα ἐπὶ τοὺς ἄγαν ἁμαρ τωλούς, παρίστησι διὰ τοῦ· «οὐκ ἔστι μάλαγμα ἐπιθεῖναι οὔτε ἔλαιον οὔτε καταδέσμους». Περὶ δὲ «συντριβῆς» καὶ «ἀλγηρᾶς πληγῆς» ψυχῆς καὶ «μετὰ πόνου θεραπευομένης ἐν παιδείᾳ στερεᾷ», ἕως παντελῶς ἰαθῇ καὶ συνουλώσῃ τὰ τραύματα, φησὶν Ἱερεμίας· «οὕτως εἶπε Κύ 403 ριος· ἀνέστησα σύντριμμα, ἀλγηρὰ ἡ πληγή σου· οὐκ ἔστι κρίνων κρί σιν σου, εἰς ἀλγηρὸν ἰατρεύθης» καὶ τὰ ἑξῆς ἕως οὗ· «ἀπὸ πληγῆς ὀδυνηρᾶς ἀνάξω σε, λέγει Κύριος»· ἀνθ' οὗ Ἀκύλας καὶ Σύμμαχος ἐξέδωκαν ὅτι «ἀνάξω συνούλωσίν σοι». Πάλιν δὲ ἑτέρωθι καὶ κατὰ τοὺς ἑβδομήκοντα φανερῶς Ἱερεμίας φησίν· «ἰδοὺ ἐγὼ ἀνάγω αὐτῇ συνούλωσιν καὶ ἴαμα, ἰατρεύσω αὐτοὺς καὶ φανερώσω αὐτοῖς εἰρήνην καὶ πίστιν· καὶ ἀποστρέψω τὴν ἀποικίαν Ἰούδα καὶ τὴν ἀποικίαν Ἱερουσαλήμ». Οὐκοῦν μετὰ οὐλὴν ἢ οὐ τοσοῦτον μὲν ἔχουσαν τῶν 404.20 προημαρτημένων ὡς εἶναι οὐλήν, σημασίαν δέ τινα, ἢ οὐδὲ σημασίαν τρανήν, ἀλλὰ τὴν καλουμένην «τηλαυγῆ» «γίνεταί» ποτε «ἐν τῷ δέρματι τοῦ χρωτὸς ἁφὴ λέπρας», ἐφ' ᾗ νομοθετεῖται τὰ ἐπιφερόμενα. «Καὶ καλύψῃ ἡ λέπρα πᾶν τὸ δέρμα τῆς ἁφῆς ἀπὸ κε φαλῆς ἕως ποδῶν». Τῶν παλαιῶν τις «χρῶτα ζῶντα» τὸν λό γον ἐλάμβανεν. Οὗ μὴ παρόντος τῇ ψυχῇ, ὅτι ποτ' οὖν ἐὰν γένη ται, ἀνέγκλητος ὁ ἁμαρτών, ἀλόγου φέρων κατάστασιν· εἰ δὲ παρείη λόγος, ὑπεύθυνος. Τί οὖν τὸ «καθ' ὅλου τοῦ σώματος γίνεσθαι τὴν ἁφήν»; μήποτε τροπικῶς φρενίτιδας ἢ μελαγχολίας δηλοῖ; μὴ