spirit" becomes a spiritual body by a different kind of conjunction.
Such an one is wholly a son, an holy man, passionless, gnostic, perfect, formed by the teaching of the Lord; in order that in deed, in word, and in spirit itself, being brought close to the Lord, he may receive the mansion that is due to him who has reached manhood thus.
Let the specimen suffice to those who have ears. For it is not required to unfold the mystery, but only to indicate what is sufficient for those who are partakers in knowledge to bring it to mind; who also will comprehend how it was said by the Lord, "Be ye perfect as your Father, perfectly,"[1] by forgiving sins, and forgetting injuries, and living in the habit of passionlessness. For as we call a physician perfect, and a philosopher perfect, so also, in my view, do we call a Gnostic perfect. But not one of those points, although of the greatest importance, is assumed in order to the likeness of God. For we do not say, as the Stoics do most impiously, that virtue in man and God is the same. Ought we not then to be perfect, as the Father wills? For it is utterly impossible for any one to become perfect as God is. Now the Father wishes us to be perfect by living blamelessly, according to the obedience of the gospel.
If, then, the statement being elliptical, we understand what is wanting, in order to complete the section for those who are incapable of understanding what is left out, we shall both know the will of God, and shall walk at once piously and magnanimously, as befits the dignity of the commandment.
CHAPTER XV.
THE OBJECTION TO JOIN THE CHURCH ON ACCOUNT OF THE DIVERSITY OF HERESIES ANSWERED.
Since it comes next to reply to the objections alleged against us by Greeks and Jews; and since, in some of the questions previously discussed, the sects also who adhere to other teach-
- ↑ Matt. v.; sic. τελέιοι τελείως.
