Then our dexterous man and Gnostic is revealed in righteousness already even here, as Moses, glorified in the face of the soul,[1076] as we have formerly said, the body bears the stamp of the righteous soul. For as the mordant of the dyeing process, remaining in the wool, produces in it a certain quality and diversity from other wool; so also in the soul the pain is gone, but the good remains; and the sweet is left, but the base is wiped away. For these are two qualities characteristic of each soul, by which is known that which is glorified, and that which is condemned.
And as in the case of Moses, from his righteous conduct, and from his uninterrupted intercourse with God, who spoke to him, a kind of glorified hue settled on his face; so also a divine power of goodness clinging to the righteous soul in contemplation and in prophecy, and in the exercise of the function of governing, impresses on it something, as it were, of intellectual radiance, like the solar ray, as a visible sign of righteousness, uniting the soul with light, through unbroken love, which is God-bearing and God-borne. Thence assimilation to God the Saviour arises to the Gnostic, as far as permitted to human nature, he being made perfect “as the Father who is in heaven.”[1077]
It is He Himself who says, “Little children, a little while I am still with you.”[1078] Since also God Himself remains blessed and immortal, neither molested nor molesting another;[1079] not in consequence of being by nature good, but in consequence of doing good in a manner peculiar to Himself. God being essentially, and proving Himself actually, both Father and good, continues immutably in the self-same goodness. For what is the use of good that does not act and do good?
CHAPTER XIII.
DEGREES OF GLORY IN HEAVEN CORRESPONDING WITH THE DIGNITIES OF THE CHURCH BELOW.
He, then, who has first moderated his passions and trained himself for impassibility, and developed to the beneficence of gnostic perfection, is here equal to the angels. Luminous already, and like the sun shining in the exercise of beneficence, he speeds by righteous knowledge through the love of God to the sacred abode, like as the apostles. Not that they became apostles through being chosen for some distinguished peculiarity[1080] of nature, since also Judas was chosen along with them. But they were capable of becoming apostles on being chosen by Him who foresees even ultimate issues. Matthias, accordingly, who was not chosen along with them, on showing himself worthy of becoming an apostle, is substituted for Judas.
Those, then, also now, who have exercised themselves in the Lord’s commandments, and lived perfectly and gnostically according to the gospel, may be enrolled in the chosen body of the apostles. Such an one is in reality a presbyter of the church, and a true minister (deacon) of the will of God, if he do and teach what is the Lord’s; not as being ordained[1081] by men, nor regarded righteous because a presbyter, but enrolled in the presbyterate[1082] because righteous. And although here upon earth he be not honoured with the chief seat,[1083] he will sit down on the four-and-twenty thrones,[1084] judging the people, as John says in the Apocalypse.
For, in truth, the covenant of salvation, reaching down to us from the foundation of the world, through different generations and times, is one, though conceived as different in respect of gift. For it follows that there is one unchangeable gift of salvation given by one God, through one Lord, benefiting in many ways. For which cause the middle wall[1085] which separated the Greek from the Jew is taken away, in order that there might be a peculiar people. And so both meet in the one unity of faith; and the selection out of both is one. And the chosen of the chosen are those who by reason of perfect knowledge are culled [as the best] from the church itself, and honoured with the most august glory—the judges and rulers—four-and-twenty (the grace being doubled) equally from Jews and Greeks. Since, according to my opinion, the grades[1086] here in the church, of bishops, presbyters, deacons, are imitations of the angelic glory, and of that economy which, the Scriptures say, awaits those who, following the footsteps of the apostles, have lived in perfection of righteousness according to the gospel. For these taken up in the clouds, the apostle[1087] writes, will first minister [as deacons], then be classed in the presbyterate, by promotion in glory (for glory differs[1088] from glory) till they grow into “a perfect man.”[1089]
CHAPTER XIV.
DEGREES OF GLORY IN HEAVEN.
Such, according to David, “rest in the holy hill of God,”[1090] in the church far on high, in which are gathered the philosophers of God, “who are Israelites indeed, who are pure in heart, in whom there is no guile;”[1091] who do not remain in the seventh seat, the place of rest, but are promoted, through the active beneficence of the divine likeness, to the heritage of beneficence which is the eighth grade; devoting themselves to the pure vision[1092] of insatiable contemplation.
“And other sheep there are also,” saith the Lord, “which are not of this fold”[1093]—deemed worthy of another fold and mansion, in proportion to their faith. “But my sheep hear my voice,”[1094] understanding gnostically the commandments. And this is to be taken in a magnanimous and worthy acceptation, along with also the recompense and accompaniment of works. So that when we hear, “Thy faith hath saved thee,”[1095] we do not understand Him to say absolutely that those who have believed in any way whatever shall be saved, unless also works follow. But it was to the Jews alone that He spoke this utterance, who kept the law and lived blamelessly, who wanted only faith in the Lord. No one, then, can be a believer and at the same time be licentious; but though he quit the flesh, he must put off the passions, so as to be capable of reaching his own mansion.