Ante-Nicene Fathers/Volume VI/Methodius/Banquet of the Ten Virgins/Thaleia/Part 7
Chapter VII.—The Works of Christ, Proper to God and to Man, the Works of Him Who is One.
And now we seem to have said almost enough on the fact that man has become the organ and clothing of the Only-begotten, and what He was who came to dwell in him. But the fact that there is no moral inequality or discord[1] may again be considered briefly from the beginning. For he speaks well who says that that is in its own nature good and righteous and holy, by participation of which other things become good, and that wisdom is in connection with[2] God, and that, on the other hand, sin is unholy and unrighteous and evil. For life and death, corruption and incorruption, are two things in the highest degree opposed to each other. For life is a moral equality, but corruption an inequality; and righteousness and prudence a harmony, but unrighteousness and folly a discord. Now, man being between these is neither righteousness itself, nor unrighteousness; but being placed midway between incorruption and corruption, to whichever of these he may incline is said to partake of the nature of that which has laid hold of him. Now, when he inclines to corruption, he becomes corrupt and mortal, and when to incorruption, he becomes incorrupt and immortal. For, being placed midway between the tree of life and the tree of the knowledge of good and evil, of the Fruit of which he tasted,[3] he was changed into the nature of the latter, himself being neither the tree of life nor that of corruption; but having been shown forth as mortal, from his participation in and presence with corruption, and, again, as incorrupt and immortal by connection with and participation in life; as Paul also taught, saying, “Corruption shall not inherit incorruption, nor death life,”[4] rightly defining corruption and death to be that which corrupts and kills, and not that which is corrupted and dies; and incorruption and life that which gives life and immortality, and not that which receives life and immortality. And thus man is neither a discord and an inequality, nor an equality and a harmony. But when he received discord, which is transgression and sin, he became discordant and unseemly; but when he received harmony, that is righteousness, he became a harmonious and seemly organ, in order that the Lord, the Incorruption which conquered death, might harmonize the resurrection with the flesh, not suffering it again to be inherited by corruption. And on this point also let these statements suffice.