NOTICE Concerning the Six Homilies of Severian on the Creation of the World.
In the Vatican codex numbered 1500, and in other codices, these homilies appear under the name of John Chrysostom; the scribes were careful in this, so that for the sake of profit they might inscribe as many works as possible under the name of Chrysostom. But it is certain that they are by Severian, Bishop of Gabala: this is clearly declared by Cosmas Indicopleustes in his *Christian Topography*, edited by us in the year 1706, where on page 320, after he had cited several passages from the festal letters of Theophilus of Alexandria, he passes to Severian of Gabala, whom he calls Theophilus’s *symmystēs* (fellow-initiate): *kai touton de paradramontes, epi ton kat’ ekeino kairou symmystēn ton tēs Gabalōn episkopon Seuyrianon, tetarton, metelthōmen*. That is: "And passing by this one (Theophilus), let us move on to another his contemporary and fellow-initiate, namely Severian, the bishop of Gabala, fourth in number." From this source he quotes many long fragments of this work verbatim, which we have compared in their proper places with our own text. Therefore, these orations are undoubtedly by Severian. Regarding these, one should hear Savile in his notes, page 871, where, dealing with certain orations published by him among the works of Chrysostom, he says: "I have added these following nine orations because they are found in libraries everywhere under the name of Chrysostom, although they are not his; and in other more correct books they are ascribed to other authors, and rightly so. Regarding these six orations, there was also another reason, namely that I judged it not improper that there should be public record of the 'iron' eloquence of that age, which, however, might seem worthy to be compared, to the judgment of the ears of that time, with our 'golden stream.' For the rivalry between our John and Severian is known from ecclesiastical history, as is the Empress Eudoxia’s partisan support for Severian against John."
ON THE CREATION OF THE WORLD. FIRST ORATION
A 1. The dignity and utility of Sacred Scripture. Our orator draws to himself the minds of his listeners by breathing forth modesty. Every subject of piety is for the correction of our souls. For all the instructions of piety look toward this as their goal: the salvation of our souls. This is what the word of God seeks to accomplish, this is what the law of Moses proposes, this is what the intellectual tongues of the prophets proclaim, this is what the apostles cry out with unceasing mouths. For all things are for us and on our behalf, that, having run toward our correction, they might be deemed worthy of piety. Every holy book, therefore, has our salvation as its starting point, as I have just said. But this book of B the creation is the beginning and the source and the power of all things that are in the law and the prophets. And just as a house cannot possibly stand if there is no foundation, so too the beauties of creation could not shine forth if creation had not first received its beginning. I know, indeed, that many of the holy Fathers have discoursed on the account of the creation, having said many great and glorious things, as the grace of the Holy Spirit measured out unto them. And though many great and wonderful things have been said beforehand, nothing prevents these things from being said by us as well, in whatever way the grace of the Holy Spirit may provide. C For just as those before us were not hindered by those who came before them, neither are we hindered by those who preceded our own generation. For to them and to us, and to those before them, there is one grace—the grace that provides the power of the Holy Spirit. For "all these," he says, "worketh one and the selfsame Spirit, dividing to every man severally as he will" (1 Cor. 12:11). Therefore, the things said by the Fathers are not cast aside, but our own are added to them. Even if those of the Fathers are great and ours are small, still, they are built up alongside them. For just as a large stone, D bearing the form of a cube, set into a building and swaying slightly, is steadied by a small stone placed beneath it; so too the things said by the Fathers, receiving small additions, bring about a greater building of the Church. I entreat your love to pay attention to the concepts of what is said, and to consider not whether they are unfamiliar, but whether they are true. For neither...