choice, he adorned with incorruptibility. And it is by virtue of his assumption of this natural passibility that he became sin for our sake, though he did not know any deliberate sin (γνωμικὴ ἁμαρτία) because of the immutability of his free choice.1 Because his free choice was incorruptible, he rectified our nature’s liability to passions and turned the end of our nature’s passibility—which is death—into the beginning of our natural transformation to incorruption. In turn, just as through one