15:15
Καὶ χρὴ λοιπὸν ἡμᾶς ὅπερ ἔχοντες ἀπολωλέκαμεν τοῦτο νῦν ἀναζητεῖν, ζευγνῦναί τε τὴν ψυχὴν τῷ πνεύματι τῷ ἁγίῳ καὶ τὴν κατὰ θεὸν συζυγίαν πραγματεύεσθαι. Ψυχὴ μὲν οὖν ἡ τῶν ἀνθρώπων πολυμερής ἐστι καὶ οὐ μονομερής· συνθετὴ γάρ ἐστιν, ὡς εἶναι φανερὰν αὐτὴν διὰ σώματος· οὔτε γὰρ ἂν αὐτὴ φανείη ποτὲ χωρὶς σώματος, οὔτε ἀνίσταται ἡ σὰρξ χωρὶς ψυχῆς. Ἔστι γὰρ ἄνθρωπος οὐχ, ὥσπερ οἱ κορακόφωνοι δογματίζουσιν, ζῶον λογικόν, νοῦ καὶ ἐπιστήμης δεκτικόν· δειχθήσεται γὰρ κατ αὐτοὺς καὶ τὰ ἄλογα νοῦ καὶ ἐπιστήμης δεκτικά. Μόνος δὲ ἄνθρωπος εἰκὼν καὶ ὁμοίωσις τοῦ θεοῦ· λέγω δὲ ἄνθρωπον οὐχὶ τὸν ὅμοια τοῖς ζώοις πράττοντα, ἀλλὰ τὸν πόῤῥω μὲν ἀνθρωπότητος πρὸς αὐτὸν δὲ τὸν θεὸν κεχωρηκότα. Καὶ περὶ μὲν τούτου ἐν τῷ περὶ ζώων ἀκριβέστερον ἡμῖν συντέτακται. Τὸ δὲ νῦν συνέχον ῥητέον ποταπή τίς ἐστιν ἡ κατὰ θεὸν εἰκὼν καὶ ὁμοίωσις. Τὸ μὲν ἀσύγκριτον οὐδέν ἐστιν ἕτερον ἢ αὐτὸ τὸ ὄν· τὸ δὲ συγκρινόμενον οὔτι ἕτερον ἢ αὐτὸ τὸ παρόμοιον. Ἄσαρκος μὲν οὖν ὁ τέλειος θεός, ἄνθρωπος δὲ σάρξ· δεσμὸς δὲ τῆς σαρκὸς ψυχή, σχετικὴ δὲ τῆς ψυχῆς ἡ σάρξ. Τὸ δὲ τοιοῦτον τῆς συστάσεως εἶδος εἰ μὲν ὡς ναὸς ᾖ, κατοικεῖν ἐν αὐτῷ βούλεται θεὸς διὰ τοῦ πρεσβεύοντος πνεύματος· τοιούτου δὲ μὴ ὄντος τοῦ σκηνώματος, προὔχει τῶν θηρίων ὁ ἄνθρωπος κατὰ τὴν ἔναρθρον φωνὴν μόνον, τὰ δὲ λοιπὰ τῆς αὐτῆς ἐκείνοις διαίτης ἐστίν, οὐκ ὢν ὁμοίωσις τοῦ θεοῦ. Δαίμονες δὲ πάντες σαρκίον μὲν οὐ κέκτηνται, πνευματικὴ δέ ἐστιν αὐτοῖς ἡ σύμπηξις, ὡς πυρός, ὡς ἀέρος. Μόνοις δὲ τοῖς πνεύματι θεοῦ φρουρουμένοις εὐσύνοπτα καὶ τὰ τῶν δαιμόνων ἐστὶ σώματα, τοῖς λοιποῖς δὲ οὐδαμοῦ, λέγω δὲ τοῖς ψυχικοῖς. Τὸ γὰρ ἔλαττον κατάληψιν οὐχ ἰσχύει ποιεῖσθαι τοῦ κρείττονος. Διὰ τοῦτο γοῦν ἡ τῶν δαιμόνων ὑπόστασις οὐκ ἔχει μετανοίας τόπον. Τῆς γὰρ ὕλης καὶ τῆς πονηρίας εἰσὶν ἀπαυγάσματα. Ὕλη δὲ τῆς ψυχῆς κατεξουσιάζειν ἠθέλησεν· καὶ κατὰ τὸ αὐτεξούσιον οἱ μὲν θανάτου νόμους τοῖς ἀνθρώποις παραδεδώκασιν· οἱ δὲ ἄνθρωποι μετὰ τὴν τῆς ἀθανασίας ἀποβολὴν θανάτῳ τῷ διὰ πίστεως τὸν θάνατον νενικήκασι, καὶ διὰ μετανοίας κλῆσις αὐτοῖς δεδώρηται κατὰ τὸν εἰπόντα λόγον· Ἐπειδὴ βραχύ τι παρὰ ἀγγέλους ἠλαττώθησαν. Δυνατὸν δὲ παντὶ τῷ νενικημένῳ πάλιν νικᾶν, τοῦ θανάτου τὴν σύστασιν παραιτουμένῳ. Τίς δέ ἐστιν αὕτη, εὐσύνοπτον ἔσται τοῖς βουλομένοις ἀνθρώποις τὸ ἀθάνατον
如今我們所當作的，乃是去重新尋回那我們曾擁有卻已失喪的，把魂與聖靈聯結，並成就那照著神的婚配聯合。人的魂是多重的，而非單一的；因為它是組合而成的，好藉身體得以顯明；它若無身體便永不能顯現，肉身若無魂也不會復活。原來人並非如那些聒噪如鴉者所斷言的，是「有理性、能領悟、能認知的動物」；因為照他們所說，那無理性的禽獸也要被證為能領悟、能認知了。唯獨人是神的形像與樣式；我所說的人，並非那行事如禽獸之人，乃是那遠離單純人性、朝向神自己邁進之人。關於這一點，我們在《論動物》一書中已有更精確的論述。眼下急要說明的，乃是那照著神的形像與樣式究竟如何。那不可比擬的，無非就是「那存在者」自己；那被比較的，無非就是那相似之物本身。如此，那全備的神是無肉身的，人卻是肉身；肉身的繫帶是魂，肉身則是盛裝魂之物。這樣的構造形態，若像一座殿，神便願藉那居間的靈住在其中；但這帳幕若非如此，人就僅在發音清晰的言語上勝過走獸，其餘方面則與牠們同樣度日，並非神的樣式。但眾鬼魔都沒有肉身，它們的構成乃是屬靈的，如火、如氣。唯獨那些受神的靈護衛之人，能清楚看出鬼魔的形體，其餘的人——我是指那只有魂的人——卻全然看不見；因為較小的不能領會較大的。為這緣故，鬼魔的本質就沒有悔改的餘地。因為它們是物質與邪惡的餘輝。物質曾意圖轄制魂；又有些鬼魔憑自由意志把死亡的律法傳給了人；但人在失去不朽之後，藉著那出於信心的死勝過了死亡，又藉著悔改得了呼召，正如那說話者所言：「因他們暫時比天使微小。」凡被勝過的，都能再度得勝，只要摒棄那死亡的構造。這究竟是什麼，凡渴慕不朽的人都將容易看明。
And it remains for us now to seek again that which we possessed and lost, and to yoke the soul to the Holy Spirit, and to work out the conjugal union according to God. The soul of men, then, is manifold and not simple; for it is composite, so as to become manifest through the body; for neither would it ever appear apart from the body, nor does the flesh rise again apart from the soul. For man is not, as those croak-voiced ones dogmatize, a rational animal capable of intelligence and knowledge; for, according to them, the irrational animals too will be shown to be capable of intelligence and knowledge. But man alone is the image and likeness of God; and by man I mean not the one who does things like the animals, but the one who has advanced far from mere humanity toward God himself. And concerning this we have written more precisely in our treatise On Animals. What presses for the moment is to state of what sort is the image and likeness according to God. That which is incomparable is nothing other than Being itself; but that which is compared is nothing other than the very thing that is similar. The perfect God, then, is fleshless, but man is flesh; the bond of the flesh is the soul, and the flesh is what contains the soul. Now this form of constitution, if it be like a temple, God wills to dwell in it through the mediating spirit; but if the tabernacle be not of this sort, man surpasses the beasts only in articulate speech, while in the rest he is of the same manner of life as they, not being a likeness of God. But the demons, all of them, possess no flesh, but their composition is spiritual, like that of fire or air. And only to those guarded by the spirit of God are the bodies of the demons easily discernible, but to the rest in no way—I mean to the merely soul-bound; for the lesser cannot have the power to apprehend the greater. For this reason, then, the substance of the demons has no place for repentance. For they are effulgences of matter and of wickedness. And matter willed to lord it over the soul; and according to free will some delivered laws of death to men; but men, after the loss of immortality, have conquered death by the death that is through faith, and through repentance a calling has been granted to them, according to the one who said, "Since they were made for a little while lower than the angels." And it is possible for everyone who has been conquered to conquer again, by renouncing the constitution of death. And what this is will be readily discernible to the men who desire immortality.