Homilies on Genesis

ADMONITORY SERMON AT THE BEGINNING OF THE HOLY FORTY DAYS. FIRST HOMILY.

1. I rejoice and am glad to see today the Church ornamented by the multitude of her children, and that you have all come together with such great joy. For when I look upon your cheerful faces, I form the highest conjecture of the joy that is in your souls; even as someone wise once said, "When the heart is glad, the face flowers" (Prov. 15.13). Therefore, I too have risen today with great readiness, to be a participant with you in that spiritual joy, and to be the announcer to you of the arrival of the holy Forty Days, a remedy, I say, for our souls. For the Lord of us all, desiring as a loving father toward his children to wash away those things we have ever sinned, has discovered this cure for us through the holy fast. Let no one, therefore, be mournful, let no one appear sad, but let all exult and rejoice, and give glory to the curator of our souls, who has opened this excellent way for us, and let them receive its arrival with great readiness. Let the Gentiles be confounded, let the Jews hide themselves in shame, seeing our charity greeting and receiving the arrival of this time with such joyful zeal, and let them learn by experience how great an interval exists between us and them. And they may indeed call holidays and feasts drunkenness, and every other intemperance, and the shames which it is likely they draw from such things: but the Church of God calls those things which are adverse to them—namely fasting, the despising of the belly, and all other virtues which are its companions—feasts. For these are the true feasts, where there is salvation of souls, where there is peace and concord, where all the apparatus of this life is cast away; where clamor and tumult, the discourse of cooks, and the slaughter of beasts are removed from the midst: but all is quiet, and tranquility, and charity, and joy, and peace, and meekness, and countless goods are in use instead of them.

The true end and use of sermons.—Therefore, I beseech you, let us speak a few things about this to your charity, and this we ask first: that you receive those words of ours placidly, so that you may return home having attained some notable fruit. For we have not come together here rashly and in vain, that one may speak and another receive what is said with applause, and that we may thus depart hence: but that we may speak something fruitful and conducive to your salvation, and you, having received profit from our words and gained the fruit of ample utility, may leave from here. The Church is truly a workshop of spiritual medicine; and it behoves those who come hither not to return home before they have received the appropriate remedies, and have applied them to their own wounds. For since hearing alone, and performing nothing by works, will profit nothing, hear blessed Paul saying: "For not the hearers of the law are just before God, but the doers of the law shall be justified" (Rom. 2.13). And Christ, when preaching, said: "Not every one that saith to me, Lord, Lord, shall enter into the kingdom of heaven: but he that doth the will of my Father who is in heaven" (Matt. 7.21). Therefore, knowing, beloved, that there is no utility from hearing unless good works follow, let us not be hearers only, but also doers, so that the very works following the sermons may be an occasion of great confidence for us.

Therefore, with the recesses of your mind laid open, receive the sermons about the fast. And just as those who are to wed a chaste and noble bride ornament the chambers on all sides with tapestries, and, the house being cleansed throughout and forbidding entry to all dishonest handmaidens, introduce her into the bedchamber: I would wish you likewise, with your mind purged and having said farewell to delicacies and voracity, to receive the fast—the mother of all goods, and the mistress of chastity and of all other virtues, I say—with the recesses of your mind laid open, so that you may both enjoy greater pleasure and it may confer upon you its own appropriate medicine. For if physicians, wishing to give drugs that they may purge a putrid and corrupt humor, command one to abstain from bodily food, so that there may be no obstacle to the efficacy of the drug, but it may be able to display its own power in working: much more does it behove us, who are about to receive this spiritual remedy, that is, the utility which is from the fast, to purge our mind with the tenuity of our diet, and to render it lighter, so that it may not, buried in drunkenness, forfeit the utility which proceeds from it.

2. Moreover, the things which are to be said by us today seem wonderful: but, I beseech you,

^A observe the excess of His condescension; He does not discuss the invisible powers, nor does He say, "In the beginning God made the angels or the archangels." Not simply, nor in vain, has He cut this path of instruction for us. For because He was speaking to Jews who were enthralled by present things and were unable to imagine anything intelligible, He leads them by degrees from sensible things toward the Creator of all, so that having learned of the craftsman of the whole from His creations, they might worship Him who made them, and not remain stuck in the creatures. For if, even with this being done, they did not cease from deifying the creatures and displaying their worship toward the lowest of irrational animals, where would they not have run into madness, if He had not used such great condescension?

Γ. And do not be surprised, beloved, if Moses comes by this path, speaking in the beginning and in the fore-words to the cruder Jews, seeing that even Paul, in the time of grace, when such an increase of the proclamation had taken place, being about to speak to those in Athens, makes his instruction to them from things seen, saying thus: "The God who made the world and all things in it, He, being Lord of heaven and earth, does not dwell in temples made by hands, nor is He served by human hands." For because he knew that this instruction was appropriate for them, he came by this path. For toward those accepting the teachings from him, he thus used to make his instruction, being guided by the Spirit. And so that you may learn that the difference of the persons and the crudeness of the hearers is the cause of this, hear him, when he was writing to the Colossians, no longer coming by this path, but speaking to them differently and saying: "Because in Him were created all things in the heavens and upon the earth, things visible and invisible, whether thrones, or lordships, or rulers, or authorities, all things were created through Him and for Him." And John, the son of thunder, also cried out, saying: "All things came to be through Him, and without Him not one thing came to be." But Moses is not like this; reasonably so; for it was not logical to dispense solid food to those still needing to be fed with milk. For just as those teachers who receive children from parents deliver to them the first elements, while those who receive the children from them intone to them the more perfect subject-matters; in the same way, the blessed Moses, and the teacher of the nations, and the son of thunder have done. For the one, having taken up human nature from the beginning, taught the listeners the first elements; but these, having received [the foundation] from Moses, in turn delivered the more perfect things. For the time being, therefore, we have learned the reason for the condescension, and that, speaking by the Spirit, he set everything forth appropriately for the hearers, overthrowing from below all the heresies budding up as weeds in the Church by means of saying: "In the beginning God made the heaven and the earth." For if a Manichæan approaches, saying that matter pre-existed, or Marcion, or Valentinus, or the sons of the Greeks, say to them: "In the beginning God made the heaven and the earth." But he does not believe the Scripture. Then turn away from him as insane and deranged. For what forgiveness would he ever obtain who disbelieves the Creator of the whole, as if convicting the Truth of being a lie? Those men have a feigned mask and, putting on a face of moderation, they hide the wolf in a sheep's skin. But you, do not be deceived, but rather hate him all the more for this very reason, that toward you, a fellow-servant, he feigns moderation, but toward the Lord of all, God, he maintains war, and running against his own salvation, he does not perceive it.

But let us hold to the unshakable rock and return again to the beginning. "In the beginning God made the heaven and the earth." See how even from this mode of creation the divine nature shines forth, as it makes the creation contrary to human custom, stretching out the heaven first and then spreading out the earth under it; first the roof and then the foundation. Who has seen this? Who has heard it? For in the case of human craftsmanship this could never occur; but when God commands, everything yields and gives place to His will. Let us not, therefore, curiously investigate the things of God with human reasoning, but being guided by the works, let us wonder at the craftsman. For "the invisible things of Him," as it says, "from the creation of the world are clearly seen, being understood by the things that are made."

Δ. But if the enemies of the truth persist, saying that it is impossible for something to be brought forth out of things that were not, we shall ask them: Was the first man fashioned from earth or from somewhere else? They will absolutely say that it was from earth, and they will agree. Let them tell us, therefore, how from earth the nature of flesh came to be. For from earth mud, and brick, and tile, and pottery might come about; how then did the nature of flesh come to be? How bones, and sinews, and arteries, and fat, and skin, and nails, and hair, and the qualities of distinct essences from one underlying matter? But they would never be able to open their mouths against these things. And why do I speak of our body? Let them tell us about the bread which we eat every day, how, being of one sort, it is transformed into blood and phlegm and bile and distinct humors. And the bread is often of one color; but the blood is red or black. If, therefore, they would never be able to tell us of these things seen daily before our eyes, they would far less be able to speak about the other creations of God. But if, even after such an abundance of proofs, they persist, desiring to strengthen their own contentiousness, we shall not even then cease saying the same things again to them: "In the beginning God made the heaven and the earth." For this word alone is sufficient to overthrow all the towers of the opponents and to tear up all human reasonings from their very foundations; and if they should wish at some point to refrain from contention, it might guide them to the path of truth.

profit by failing, through listlessness, to repel the gain that comes from it, nor to be troubled at its arrival, but rather to rejoice and exult, according to the blessed Paul: "For as our outward man perishes, yet the inward ^A man is renewed day by day." For fasting is nourishment for the soul, and just as this bodily food fattens the body, in the same way fasting makes the soul vigorous, fashions for it a lighter wing, renders it buoyant, causes it to imagine the things above, and renders it superior to the pleasures and delights of the present life. And just as empty ships navigate the seas more swiftly, while those burdened by much cargo become submerged, so too does fasting, by rendering the intellect lighter, prepare it with ease to navigate the sea of the present life, to be intent upon heaven and the things in the heavens, and to deem the present things as nothing, but to pass them by as being of less account than shadows and dreams. But drunkenness and gluttony, by weighting down the intellect 6 and fattening the flesh, make the soul a prisoner, besieging it from every side, and not allowing the faculty of judgment to remain robust, but preparing it to be carried over precipices and to do everything against its own salvation. Let us not, then, manage our affairs concerning our salvation listlessly, beloved, but knowing how many evils are born from this, let us flee the harm that comes from it. For not only in the New Testament, where there is a greater intensity of asceticism, and greater struggles, and great labors, and many prizes, and unspeakable crowns, is luxury forbidden, but even in the Old, when they still sat in the shadow and were attached to the lamp, and were coaxed little by little like infants suckled on milk, even then they were not permitted to live in luxury. And lest you think that we are simply accusing luxury when we say these things, hear the prophet saying: "Woe to them that come to an evil day, that sleep on beds of ivory, and that live in delicate luxury upon their couches; that eat the calves out of the midst of the flocks, and the sucking lambs out of the midst of the pastures; that drink the filtered wine, and anoint themselves with the finest oils," thinking that these things stood fast, and not that they were fleeting. See how much of an indictment the prophet made of luxury, and this while speaking ^B to Jews, to the unperceptive, to the ignorant, to those who were indulging their bellies every day. Observe, for, the precision of the words: having denounced their gluttony and their manifold drunkenness from wine, he then added, "they thought that they stood fast, and not that they were fleeting," as if to show clearly that the enjoyment reaches only as far as the throat and the lips, and goes no further. But pleasure is brief and temporary, while pain is continuous and has no end. And these things, he says, having learned through experience, for they thought all things as standing fast and remaining, and not as fleeting—that is, as flying away—and not even for a while remaining. For such are all human and fleshly things; they have not yet arrived, and they have flown away; such is luxury, such is human glory and power, such is wealth, such is all the prosperity of the present life, having nothing certain, nothing stable, nothing firm, but rather it flows past like the currents of rivers, and leaves them deserted and naked ^C and strips them of those who are intent upon these things. But spiritual things are not like these; rather, they are the opposite, firm and immovable, admitting no change, extending through the entire age. What great folly, then, would it not be to exchange the immovable for the moving, the eternal for the temporary, the things that fly away for those that remain continuously, those that provide much enjoyment in the age to come for those that produce, there, much punishment? Considering all these things, beloved, and making much account of our salvation, let us despise luxury, which is fruitless and harmful; let us embrace fasting and all the other asceticism, and let us demonstrate great change in our life, and let us hasten day by day toward the practice of good works; so that, having engaged in the spiritual trade during the entire time of the holy forty days, and having gathered much wealth of virtue, we may thus be deemed worthy to arrive at the Lord's day and, with boldness, to approach the fearful and spiritual table, and to partake of those ineffable and immortal goods with a pure conscience, and to be filled with the grace from thence, through the prayers and intercessions of those who were well-pleasing to Him, Christ our philanthropic God, with whom to the Father, together with the Holy Spirit, be glory, power, and honor, now and always, and unto the ages of ages. Amen.

On the Beginning of Creation: "In the beginning God created the heaven and the earth."

Homily II.

α'. I am filled with much pleasure today, seeing your longed-for faces. For fathers who are fond of their children do not so rejoice and exult when they [the children] surround them from every side and, through other decency and other care, provide much pleasure, as I now rejoice and exult, seeing your spiritual assembly arrive here with such decency, and having a flourishing desire for the hearing of the divine oracles, and having despised fleshly food, and hastening toward the spiritual feast, and by their very works showing forth the Lord's word, which says: "Man shall not live by bread alone, but by every word that proceeds through the mouth of God." Come, then, let us also imitate the farmers; and just as they, when they see the field cleansed and rid of the harm from the weeds, cast the seeds with much abundance; in the same way, let us also, since by God's grace this spiritual field of ours is now cleansed of the passions that trouble it, with luxury having been removed, and nowhere is there turbulence or storm in the thoughts, but calm and much quiet of the mind, which is lifted up—as one might say—toward heaven itself, and imagines spiritual things before fleshly ones; small

^A in stature but not in spirit, we dare today—as we reason together with your love—to lay before you the teachings from the divine Scriptures. For if we do not do this now, when there is fasting and contempt of the belly, and such great calm of upright thoughts, when shall we be able to set these before your love? When there is luxury and gluttony and much sloth? But then, neither shall we ourselves do this as we ought, nor will you be able to receive any of what is said, being—as it were—submerged beneath some mist of the tempest of your own thoughts.

But now, if indeed at any time, is the season for such teachings, when the servant is no longer rising up against the mistress, but, having become tractable, displays much readiness to hear, having calmed the leapings of the flesh and remaining within its own boundaries. For fasting is the calm of our souls, the goodly order of the aged, the guide of the young, the teacher of those who are sober, adorning every age and nature as if with some diadem. Nowhere today is there clamor, nor shouting, nor the cutting up of meats, nor the running of cooks; but all those things have been driven away, and our city now imitates a certain seemly and orderly and temperate and free [life]. For when I consider the sudden change that has come about today, and I reckon the instability of yesterday, I marvel, and I am struck by the power of fasting, how, having entered into the conscience of each one, it transformed the thought, cleansed the mind—not only of those in authority, but also of private citizens; not of the free, but also of slaves; not of men, but also of women; not of the rich, but also of the poor; not of those instructed in the Greek tongue, but also of barbarians. And why do I speak of those in authority and private citizens? Even he who wears the diadem had his conscience similarly moved with the rest toward obedience to this [virtue]. And there is no difference to be seen today between the table of the rich and that of the poor; but everywhere the diet is frugal, stripped of boastfulness and ostentation, and they approach the frugality of the table today with more pleasure than when many seasonings and much undiluted wine were set before them.

β'. Do you see, beloved, from the very preludes of fasting, its power? For this reason I too, with more readiness today than before, take up the words to you, knowing that I am casting seeds into a fertile and deep-soiled field, able to return to us quickly a manifold harvest of what has been cast. Let us examine, then, if it please you, the power of those things read to us today from the words of the blessed Moses. But give heed, I beseech you, with precision to what is said by us; for we do not say our own things, but whatever the grace of God may provide for your benefit. And what are these things? ^B *In the beginning God created heaven and earth.* It is worth while here to raise the question, for what reason this blessed prophet, having come into being many generations later, sets these things forth to us. It is not done simply, nor in vain. For since God, having fashioned man from the beginning, was conversing with men by Himself, as it was possible for men to hear—for thus He came to Adam, thus He rebuked Cain, thus He conversed with Noah, thus He showed hospitality to Abraham—but when the whole nature of men slipped into great wickedness, not even then did the Creator of all things turn away from the race of men entirely. But since they had become unworthy of His conversation, desiring to renew again the friendship with them, He sends letters, just as to men standing far off, drawing to Himself the whole nature of men. And God indeed sent these letters, and Moses brought them. What then do the letters say? *In the beginning God created the heaven and the earth.* Consider the excellence of this wonderful prophet, beloved, in this also. For whereas all the other prophets either spoke of things to happen after a long time, or of things about to occur in his own season, this blessed man, having come into being after many generations, being led by the right hand from above, was counted worthy to say those things which, before his own birth, were created by the Master of all things. For this reason he also began thus, saying: *In the beginning God created the heaven and the earth*, as if shouting in a bright voice to all of us, and saying: "For do I utter these things having been taught by man? He who brought them into being from that which was not, he it is who stirred up my tongue also for the explanation of these things." Since we are no longer hearing these things from Moses, then, but from the God of all things Himself through the tongue of Moses, so let us attend to the things said, I beseech you, and having told our own thoughts much ^C to farewell—for "the thoughts of men are timid, and their inventions are precarious," he says. Let us receive with much gratitude the things being said, not overstepping our own measure, nor prying into things above us—which is what the enemies of the truth have suffered, having desired to commit the whole thing to their own reasonings, and not having understood that it is impossible for the human nature to pry into the creation of God. And why do I speak of the creation of God? But it is not even possible to pry into the craft of a man who is of the same nature as us. For tell me, how does the nature of gold consist from the craft of metallurgy? Or how does the purity of glass come from sand? But you would not be able to say. If, then, these things lying before our eyes, and which human wisdom works through the philanthropy of God, it is not possible to understand, do you pry into the things created by God, O man?

And what excuse would you find? Or what defense, having become so mad, and imagining things beyond your own nature? For indeed to say that existing things came to be from underlying matter, and not to acknowledge that the Creator of all things brought them forth from nothing, would be a sign of the utmost derangement. Sealing up, then, the mouths of the senseless, this blessed prophet, about to begin the book, began thus: *In the beginning God created the heaven and the earth.* When, therefore, you hear "He created," pry into nothing else, but bowing down, believe what was said. For it is God who makes and transforms all things, and who arranges all things according to His own will. And see the ^D

things yield and give way. Do not, therefore, let us examine the works of God with human reasoning, but, led by the works themselves, let us admire the Artificer. For His invisible things, it says, since the creation of the world, are clearly seen, being understood by the things that are made.

4. But if the enemies of the truth persist, saying that it is impossible for anything to be produced from that which is not, let us ask them: was the first man fashioned from the earth, or from some other place? They will surely say that it was from the earth, and they will agree to this. Let them tell us, then, how the nature of flesh came to be from the earth. For from earth there might be clay, and brick, and tile, and pottery; how then did the nature of flesh come to be? How did bones, and nerves, and arteries, and fat, and skin, and nails, and hair, and the qualities of diverse substances from one single underlying matter come to exist? ^B But they would never be able to open their mouths in response to these things. And why do I speak of our own body? Let them tell us about the bread which we eat every day: how, being of one form, it changes into blood and phlegm and bile and diverse humors. And the bread is often of the color of wheat, while the blood is red or black. If, therefore, they would never be able to tell us about these things that happen every day before our eyes, they could hardly speak about the other works of God. ^C But if even after such an abundance of proofs they should persist, wishing to fortify their own contentiousness, we, for our part, will not even so cease from saying the same things again to them: *In the beginning God made heaven and earth.* For this one word alone is sufficient to overthrow all the towers of the adversaries, and to tear up all human reasonings from their very foundations; and if they should wish, even late, to desist from their contention, it could lead them by the hand to the path of truth.

*the earth, he says, was invisible and unformed.* For what reason, tell me, was the heaven made bright and perfect, while the earth was shown unformed? He did not do this without purpose, but in order that, having learned the creation of the heaven as the superior part of the cosmos, you might not then doubt, nor think that it occurred because of some weakness of power. Furthermore, he brought it forth in an unformed state for another reason: since it is our nurse and mother, and we have been born from it and are nourished by it, and it becomes our homeland and our common tomb, and our return is to it, and we enjoy thousands of good things through it, in order that the race of men, out of a necessity of need, might not honor it beyond its due worth, he shows you it first as unformed and without shape, so that you might not attribute the benefits you receive from it to the nature of the earth, but to the One who brought it from non-being into being. For this reason he says, *“And the earth was invisible and unformed.”* Perhaps we have already, from the very preamble, stretched your understanding toward more subtle thoughts; therefore it is proper to pause here in our discourse, having urged your affection to remember those things that have been said, and to hold the memory of them ever fresh, and, whenever you depart from this place, to set before yourselves the spiritual table alongside the sensory one. Let the husband speak of a few of the things said here; let the wife listen, let the children learn, let the servants be instructed, and let the home thenceforth become a church, so that the devil may be put to flight and that wicked demon, the enemy of our salvation, may flee, and the grace of the Holy Spirit may rest there, and all peace and harmony may surround those who dwell within. For if you remember what was previously said, you will receive more readily the things that are cast down ^B thereafter, and we also, with greater eagerness and abundance, will speak of those things supplied by the grace of God when we see the sprouting of that which has already been sown. For when a farmer sees the seeds sprouting, he eagerly surveys the fields and hastens to sow others as well.

^A α'. In order, then, that you may make us more eager, show that you have kept the things already said securely, and that with correct dogmas you have taken much care regarding the pursuit of a virtuous life. *“Let your light shine,”* he says, *“before men, so that they may see your good works and glorify your Father who is in heaven,”* so that the life may be in harmony with the dogmas, and the dogmas may proclaim the life. For faith without works is dead, and works without faith are dead. For even if we have sound dogmas, but we are negligent in our life, the dogmas will be of no benefit to us; and again, if we are careful in our life but hesitant concerning the dogmas, not even thus will there be any gain for us. Therefore, it is fitting that we should have this spiritual building strengthened by both. *“For everyone,”* he says, *“who hears these words of mine and does them will be compared to a wise man.”* See how He wishes us not only to hear, but also to do, and to show forth obedience through works; and he called this man wise, the one who shows the works to be in accordance with the words, but the one who stops at the words, he named foolish—and rightly so. For such a person, he says, built his house upon the sand; therefore it could not withstand the assault of the winds, but fell quickly. For such are slothful souls, and ones not established upon the spiritual rock; for the discourse now is not about the construction of a house, but it is about souls, of those that endure the surge of any chance temptation. For by the name of the *wind*, and the *rain*, and the *rivers*, he hinted at the onset of temptations upon us. For the firm and awake and sober man becomes all the stronger because of this, and as the afflictions increase, so also does his bravery increase; but the slothful and lax man, if even a slight breeze of temptation falls upon him, is immediately shaken and falls, not because of the nature of the temptations, but because of the weakness of his own will. Therefore, it is necessary to be sober and wakeful, and to be prepared for all things, so that we may be composed in times of relaxation, and be sober in times of incoming afflictions, and demonstrate much thankfulness, continually sending up thanksgiving to the philanthropic God. If we manage our own affairs in this way, we shall enjoy much help from above, and thus we shall be able to pass through the present life securely, and for the life to come, to lay up for ourselves much confidence; which may it be granted to us all to attain, through the grace and philanthropy of our Lord Jesus Christ, with whom to the Father together with the Holy Spirit be glory, power, honor, now and always, and for the ages of ages. Amen.

[14] HOMILY III.

Concerning the remainder of, *“In the beginning God created the heaven and the earth,”* up to, *“And there was evening, and there was morning, one day.”*

α'. The reading of the divine Scriptures is like a treasure. For just as if someone could take even a small flake from there, he earns much wealth for himself; so too is it in the divine Scripture, and even in a brief phrase it is possible to find the power of the thoughts and the ineffable wealth. And the divine words imitate not only a treasure, but also a fountain, gushing forth abundant streams and having much flow; and we all learned this by the works themselves yesterday. For having begun from the preambles of the book of creation, and having proceeded to, *“In the beginning God created the heaven and the earth,”* we completed all the teaching, and not even then were we able to grasp the whole. For the abundance of the treasure is great, and the abundance of the streams of this spiritual fountain is immense. And do not marvel if we have suffered this; even those before us, according to their own ability, drew from the streams thereof, and those after us will again attempt to do this, and not even thus will they be able to exhaust the whole; but the flow increases, and the streams grow. For such is the nature of spiritual streams: the more someone wishes to draw from them with abundance, the more they gush forth, and the spiritual grace increases. Therefore, Christ also said, *“If anyone thirsts, let him come to me, and drink. He who believes in me, as the Scripture says, rivers of living water shall flow from his belly,”* showing the abundance of the streams to us. Since, then, such is the nature of the spiritual streams, come, let each of us bring the vessels of our mind with abundance, so that having filled them, thus we may return. For when the soul sees…

the grace of the Spirit burning with longing and its mind awakened, it bestows upon it an abundant grace of its own.

Having, therefore, removed ourselves from all worldly things, and cutting away ^A our reasoning from the concerns that are able to choke it like thorns, let us translate the whole of our mind toward the desire for spiritual things, so that, having received great benefit from this, and having obtained something great and noble, we may depart. But that the discourse may be clearer to you, let us remind your love of a few of the things said yesterday, so that—just as with one body—we may join together the things to be said today with what was said yesterday. For we showed yesterday, as you remember, how the blessed Moses, while narrating to us the creation of these visible elements, said: "In the beginning God created the heaven and the earth; and the earth was invisible and unformed"; and we taught you the reason why and for what cause He produced the earth unformed and unstructured, and I think that you hold all these things with precision; it is necessary, therefore, today to examine what follows.

Since he said, "And the earth was invisible and unformed," he teaches us precisely whence it was invisible and unformed, saying: "And darkness was upon the abyss, and the Spirit of God was moving over the water." Observe with me here the succinctness of the blessed prophet, and how he does not narrate all the things created in detail, but having taught us of the most essential elements, and having mentioned ^B heaven and earth, he passes by the others. For nowhere having spoken of the creation of the waters, he says: "And darkness was upon the abyss, and the Spirit of God was moving over the water." For this was what was covering the face of the earth, I mean the darkness, and the abyss of the waters. We learned from this that the whole of the visible was an abyss of waters covered by darkness, and it needed the wise Creator so that all this formlessness might be removed, and that He might bring all things into a sort of order. "And darkness," he says, "was upon the abyss, and the Spirit of God was moving over the water." What does this that is said mean: "The Spirit of God was moving over the water"? It seems to me this means that a certain vital energy was present in the waters, and it was not simply water standing and motionless, but moving and having a certain vital power. For that which is motionless is entirely useless; but that which is moving is suited for many things.

^C β'. In order, then, to teach us that this water, so great and boundless, has a certain vital power, for this reason he says: "And the Spirit of God was moving over the water." And Scripture does not say this simply in passing, but because it is about to narrate to us later that animals also were brought forth from these waters by the command of the Creator of all; for this reason it teaches the listener already from this point that it was not simply water standing still, but moving, and flowing, and flooding everything. Since, therefore, there was a great formlessness poured out over all that was visible, the master-artisan God commanded, and the things of formlessness were dispersed, and this boundless beauty of the visible light was brought forth, and the darkness ^D was driven away, and it illuminated everything. And He said, he says, God, "Let there be light, and there was light." He spoke, and it was; He commanded, and the darkness was put to flight, while the light was brought forth. Do you see an ineffable power? But those who are caught in error, not attending to the sequence of what was said, nor even listening to the blessed Moses saying, "In the beginning God created the heaven and the earth," and then adding, "And the earth was invisible and unformed, because it was covered in darkness and waters"—for so it pleased the Master to bring it forth from the beginning—they say that matter pre-existed, and that darkness pre-existed. What could be worse than this madness? Do you hear that "In the beginning God created heaven and earth," and that things that are came into being from things that were not, and you say that matter pre-existed? And who among those having sense would endure such drunkenness? For is the Creator a human, that He should need some underlying material, and thus demonstrate his craft? He is God, to whom all things yield, creating by word and command. For see, He spoke only, and the light was brought forth, and the darkness gave way. "And God divided between the light and between the darkness." What is "divided"? He assigned an individual place to each, and determined a corresponding time. And since this happened, then He eventually imposes the appropriate designation upon each. For He called, he says, God the light "day," and the darkness He called "night." Do you see a most excellent division, and a wonderful creation, and one transcending all speech, occurring by word and command alone? Do you see with how much condescension this blessed prophet acted, or rather, the philanthropic God, teaching the race of men through the tongue of the prophet to know the order of things happening, and who is the creator of all, and how each thing was brought forth? For because the race of men was still disposed in a more immature state, and was unable to grasp the understanding of more perfect things, for this reason the Holy Spirit, moving the tongue of the prophet in accordance with the weakness of the hearers, speaks all things to us in this way. And that you may learn that it was because of the immaturity of our intellect that He used this condescension of narration, see the Son of Thunder, when He bestowed upon the race of men the way to virtue, no longer walking this path, but leading the hearers to higher teaching. For having said, "In the beginning was the Word, and the Word was with God, and the Word was God," He added: "He was the true light, which lightens every man coming into the world." For just as here this sensory light, having been brought forth by the command of the Master, hid this visible darkness, so too the intelligible light put to flight the darkness of error, and led those who were led astray to the truth.

γ'. Let us then receive with much gratitude the teachings from the divine Scripture, and let us not look askance at the truth, nor let us remain in the darkness, but let us hasten toward the light, and let us perform works worthy of the light and the day, just as Paul also exhorts, saying: "As in the day, let us walk becomingly; and let us not work the works of darkness." "And God," he says, "called the light day, and the darkness He called night." But a little detail escaped us; it is necessary to repeat this again. For since He said, "Let there be light, and there was light," He added, "And God saw the light, that it was good." See for me, my belov

beloved, how much condescension there is in these words. What then, did He not know before it came to pass that it was good, but did the appearance only show the beauty of the created thing to the Creator after it was produced? Who among those of sound mind would say this? ^A For if a person, working with some art, even before he constructed what was being created by him, and even before he shaped it, saw the need which the thing produced by him serves, much more did the Creator of all things, who brought all things from nothing into being by His word, know even before the light was created that it was good. Why then did He use this expression? The blessed prophet speaks, descending to human custom. And just as men, whenever they work at anything ^B with much care and finally put the finishing touches to their labors, then from the testing, they bring praise to the things made by them, in the same way, the divine Scripture, now descending to the weakness of our hearing, says: "And God saw the light, that it was good." And then it added: "And God divided the light from the darkness; and God called the light day, and the darkness he called night," and assigned a specific place to each, fixing certain boundaries to each from the beginning and from the start, so as to preserve them unobstructed for all time. And it is possible for everyone of sound mind to perceive this, how from that time until the present, neither has the light overstepped its proper boundaries, nor has the darkness passed beyond its proper order, producing any confusion and disorder. For it is sufficient, even this alone, to lead those who wish to be recalcitrant toward persuasion and obedience to the things said by the divine Scripture, so that they might imitate at least the order of the elements, which keep their course unobstructed and do not overstep their own limits, but recognize their own nature. Then, since He had bestowed a name upon each, bringing both together, He says: "And there was evening, and there was morning, one day." He named the end of the day and the end of the night, indicating one, in order that He might establish a certain order and sequence for what is seen, and that there might be no confusion.

But we have the means to know, being taught by the Holy Spirit, through the tongue of this blessed prophet, what things were created on the first day, and what in the others. And this itself is of the condescension of God who loves mankind. For His almighty hand and infinite wisdom were not wanting to bring all things into being even in one day. But what do I say, in one day? Even in a momentary ^C flash. But because He did not bring any of the things that exist for His own need—for being in need of nothing, He is lacking in nothing—but brought all things into existence out of a certain love for mankind and goodness, for this reason, He creates by parts, and delivers to us a clear instruction of the things that come to pass through the tongue of the blessed prophet, so that, having learned accurately, we might not stumble at the things swayed by human reasoning. For if, even with these things happening in this way, there are some who say all existing things came into being by themselves, had He not used so much condescension and teaching, what would those who are eager both to say and do all things against their own salvation not have dared?

^D 4. For what could be more wretched and foolish than those who attempt to say these things, and who proclaim that all things came into being by themselves, and who rob the entire creation of the providence of God? For how, tell me, could these many elements and such a grand arrangement be steered without someone governing and ruling over all things? And a ship could never be navigated across the waves of the sea without a helmsman, nor could a soldier accomplish any noble deed if a general were not standing over him, nor could a house stand if the one who manages it were not present; but could this infinite world and the arrangement of these elements be borne simply and as it happened, without someone being there who is able to steer all things and, according to His own wisdom, hold together and support all the things that are seen? But why do we argue further to show these things to those to whom, according to the proverb, they are manifest even to the blind? Nevertheless, let us not cease to propose to them the teachings from the Scripture, and making every effort, so as to both release them from their error and lead them back to the truth. For even if they are still held fast by error, still they happen to be of the same race, and it is fitting to exercise much providence over them, and never to grow sluggish, but with much care to show forth what is from ourselves and to provide an appropriate remedy for them, so that eventually, perhaps, they might return to true health. For nothing is so important to God as the salvation of a soul. And Paul cries out, saying, "who desires all human beings to be saved, and to come to the full knowledge of the truth." And again, God Himself says: "I do not desire the death of the sinner, but that he should return and live." For it is because of this that He brought forth this entire creation, and created us, not that we should perish, and not that He might send us to punishment, but that He might save us, and having freed us from error, might grant us the enjoyment of the kingdom. For He prepared this for us, not now after we came into being, but before the foundation of the world, just as He Himself says: "Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." Behold the love of God for mankind, how even before the creation, and before He brought forth the human being, He prepared countless good things for him, showing how much providence He exercises over our race, and that He desires all to be saved.

Having, therefore, such a Master, so loving toward mankind, so good, so gentle, let us be concerned for our own salvation and for that of our brothers. For this will be for us a cause of salvation, when we are eager not for ourselves alone, but when we also benefit our neighbor and lead him by the hand to the path of truth. And that you may learn how great a good it is to be able, along with one's own salvation, to win over another, listen to the prophet speaking from the person of God: "One who brings forth what is precious from what is worthless shall be as my mouth." And what is this? He who from error toward the truth,

guiding, leading the neighbor from wickedness toward virtue, imitates me to the extent of human capacity. For indeed, even He, being God, for no other reason took upon Himself our flesh, and for the salvation of the human race became man. And what am I saying, "He took upon Himself our flesh"? He endured all other human experiences, even to the point of accepting the cross, that He might deliver us, who were surrendered under the curse of sin! And Paul cries out to this effect, saying: "Christ redeemed us from the curse of the law, becoming a curse for our sake." ^A If, therefore, He, being God and existing in that ineffable nature, for the sake of unspeakable love for mankind accepted all these things for our sake and for our salvation, what excuse would we have if we did not ourselves show justice toward those of the same race and our own members, so as to snatch them from the throat of the devil and guide them toward the path of virtue? For by as much as the soul is better than the body, by so much are those who through exhortation and constant teaching lead the slothful and those fallen away back onto the straight path, and reveal the ugliness of vice and the great beauty of virtue according to God, worthy of greater rewards than those who help the needy with money.

Caput 5. Moralis exhortatio

Caput 6.

where there is often much ungratefulness, there is much excess in those who defraud. For instance, many of those who are most intimate do not even return the loan itself to those who bestowed it, either having endured this through ungratefulness, or having often been prevented by poverty. But in regard to the Lord of all, it is not possible to reckon any of these things; rather, both does the loan remain intact, and He promises to provide a hundredfold in return for what is laid down, and He stores up for us life in the age to come. ^A What defense, then, is left to us if we are not eager and pressing to receive a hundredfold in return for a little, and things to come in place of the present, and eternal things in place of those that are temporary? Instead, we gladly shut our money away with doors and bolts, and being unwilling to relinquish them now to those in need—things that lie there simply and to no purpose—so that in the coming age we might enjoy their protection? For, "Make to yourselves friends out of the mammon of unrighteousness, that when you fail, they may receive you into their eternal tabernacles." And I know that many not only do not accept what is said by us, but even, as if hearing some nonsense and fable, do not attend to our words. ^B But I am for this reason stung and pained, that neither the experience of facts, nor such a promise of God, nor the fear of things to come, nor our daily exhortations have been able to reach such people. And I will not cease, even so, from such counsel, until by much perseverance I might be able to prevail and bring them to soberness, and to recover them from the stupor and drunkenness which the desire for money has brought upon them, having darkened their reasoning. For I know, I know that after the grace of God, the continuity of our words, and the care provided by fasting, will be able to deliver them, even if late, from this grievous malady, and to bring them back to perfect health, so that they themselves might be freed from the punishment hanging over such people, and we might be delivered from despondency, and send up glory for all things to the Father, and to the Son, and to the Holy Spirit, now and always, and to the ages of ages. Amen.

HOMILY IV

And God said: Let there be a firmament in the midst of the water, and let it be dividing between water and water; and it was so.

1. Seeing your gathering here, beloved, with eagerness every day, I reap great pleasure, and I do not cease blessing the philanthropic God for your progress. For just as hunger is a sign of bodily well-being, so also, one might judge the eagerness for hearing the divine oracles to be the greatest evidence of health of the soul. Wherefore also our Lord Jesus Christ, in those beatitudes delivered on the mountain, said: "Blessed are those who hunger and thirst after righteousness, for they shall be satisfied." Who, then, could worthily praise you, who have once received the blessing from the Lord of all, and are expecting the myriad of good things from Him? For such is our Master: when He sees a soul approaching spiritual things with much longing and intense eagerness, He lavishes grace, and bestows from Himself rich gifts. ^C Whence I also expect that for the sake of your benefit, a greater word of instruction will be provided for the edification of your love. For it is for you and for your progress that we endure all this labor, so that you too might run more quickly to the very summit of virtue, and become teachers of the life according to God to all those who look to you, and we might enjoy greater boldness, seeing that we are not laboring in vain or to no purpose, but that this spiritual seed is increasing every day, and that it has not happened to us as in the Gospel, according to the sower. For there, a part was saved, and three parts perished. For the seed of the grains that was cast by the wayside remained without fruit, and that among the thorns was choked, and another was cast upon the rocks, and remaining upon the surface, it could not bring forth any fruit; ^D but here, through the grace of God, we expect that all the seed has been cast into the good ground, and that some bring forth a hundred, some sixty, some thirty. This increases our zeal; this stirs our mind to know that we do not utter our words simply or in vain, but that you receive what is said by us with sober ears and with a tense mind. And I say these things not to flatter your love, but estimating your zeal from what was said to us yesterday; for I saw all suspended on the teaching and doing everything, so that not even some of what was said might escape you. But then, too, the continuity of the applause became the greatest proof that you were receiving what was said with pleasure. But he who hears what is said by some with pleasure, it is clear that he also fixes it in his mind and works it as something indelible, storing it in the breadth of his soul. Who, then, would be able to praise you worthily, and call us blessed, for the fact that we speak into ears that hear? For blessed, he says, is he who speaks into the ears of those who hear. This is the fruit of fasting; this is the medicine that has rendered the salvation of our souls. And if from the beginning and from the preliminaries it has demonstrated such power, how much benefit should one expect to come as the days go on? Only you, I beseech, "work out your own salvation with fear and trembling," and give no entrance to the enemy of your salvation. For seeing now your spiritual wealth, he barks and grows wild, and like a roaring lion goes about seeking whom he may devour. But if we are sober, he will not prevail through the grace of God.

2. For such are our spiritual weapons, which the grace of the Spirit—as we taught your love yesterday—has clothed us with. If, therefore, we be continually fenced about in all our members with these, none of the missiles shot by him will be able to reach us, but they will return to him without effect; for the grace of God has made us harder than adamant, and altogether invulnerable, if we so wish. Just as, therefore, he who strikes at adamant harms it not at all, but drains his own strength, and he who "kicks against the pricks" makes his own feet bleed; so, too, will it be in our case and that of the enemy of our salvation, if we continually hedge ourselves about with the weapons given to us by the grace of the Spirit. For such is the power of these that the enemy does not even withstand their flashing, but his eyes are blinded

^A by the brilliance emitting thence. With these weapons, I exhort you, let us always fortify ourselves, and thus let us enter the marketplace, and associate with friends, and attend to our affairs. And why do I say enter the marketplace? Even when we gather in church, let us have these things wrapped around us; and when we return home, and when we sleep, and when we arise, let us never lay them aside throughout our entire life. For they depart with us, and they become a very great cause for our confidence there. For they do not burden the body like sensible weapons; rather, they lighten it, and they make it buoyant, and they increase its strength, provided only that we polish them each day so that, appearing bright through their own flashing, they may blind the eyes of the wicked demon, who is always contriving everything against our salvation.

Come, then, since I have armed you sufficiently, let us set before you the customary table, and let us serve the things that follow after what we said yesterday to your charity, again making the wonderful steward, the blessed Moses, the great prophet, the leader of this good instruction. Let us see, then, what the things are that he wants to teach us today, and let us attend precisely to the things said by him. For he does not speak by his own power, but whatever the grace of the Spirit sounds into him, this he utters by his own tongue, teaching human nature. Having, therefore, completed the discourse concerning the first day, and having said after the creation of the light, *And there was evening, and there was morning, one day*, he says again: *And God said, Let there be a firmament in the midst of the water, and let it be separating between water and water.* Observe for me here, beloved, the sequence of the instruction. Because he had previously told us, after the creation of the heaven and the earth, that *the earth was invisible and unformed*, and added the cause—that it was invisible for this reason, because it was covered by darkness and by the waters, for there was water, and darkness, and nothing else—then, when the Master commanded, the light was brought forth, and a separation between light and darkness took place, and the one received the appellation of day, while the other received that of night; again he wishes to teach us that, just as he divided the light by bringing it forth and imposed the appropriate appellation on each, so too he separates the multitude of the waters by a command.

^C γ'. And [he does so] by a power ineffable and surpassing all human reason. For he only commands, and one of the elements is brought forth, and the other gives way. *And God said, Let there be a firmament in the midst of the water, and let it be separating between water and water.* What is, *Let there be a firmament*? As one might say in human tongue, a kind of wall and partition dividing between, and effecting a separation. And that you might learn the great obedience of the elements and the surpassing power of the Creator, he says: *And it was so.* He spoke only, and the work followed. *And G^Dod made the firmament, and God separated between the water which was under the firmament, and between the water which was above the firmament.* Once the firmament had come into being, he says, one part of the waters he commanded to be carried ^B under the firmament, and the other to be above the backing of the firmament. But what could one say this firmament is? Water frozen solid? Or a certain air gathered together? Or some other substance? No one of sound mind would simply assert this. But it is fitting, exercising the greatest gratitude, to receive what is said, and not to go farther than its own nature inquiring into things above us, but only to know and hold among ourselves that by the command of the Master the firmament was brought forth, effecting the separation of the waters, and holding some below, while being able to carry those above aloft above their own backing. *And God called the firmament heaven.* See how the divine Scripture used the same sequence here too. Just as he said yesterday, *Let there be light*, and after it was brought forth, then he added, *Let there be a separation between light and darkness, and thus he called the light day*; so too today he said: *Let there be a firmament in the midst of the water.* Then, just as in the case of the light, here too he taught us the need for the firmament: *So that it might separate*, he says, *between water and water.* And when he made its need clear to us, then, just as he added the name to the light, so too he imposed the appellation upon the firmament. *And God called*, he says, *the firmament heaven*, this which is visible. And how, he says, do some wish to say that many heavens have been created? They are not learning these things from the divine Scripture, but are setting out from their own calculations. For the blessed Moses does not teach us anything more than these things; for having said, *In the beginning God created the heaven and the earth*; then having taught the cause for which the earth was invisible—being covered by the darkness and by the waters of the abyss—after the creation of the light, using a certain order and sequence, he says: *And God said, Let there be a firmament.* Then, having taught with precision the need for this very firmament, and having said, *So that it might separate between water and water*, he called this very firmament heaven, having effected the separation of the waters. Who, then, after such instruction would endure those who wish to speak simply out of their own mind, and who attempt, contrary to the divine Scripture, to speak of many heavens? But behold, he says, the blessed David, offering praise to God, said: *Praise him, you heavens of the heavens.* Do not be troubled, beloved, nor think that the holy Scripture ever says things contrary to itself; but learn the truth of what has been said, and holding the precise instruction of this, block your ears to those who speak contrary to this.

δ'. But what it is that I wish to say, hear with much attention, that you may not easily be unsettled by those who wish to speak of things that are merely presented. All the divine books of the Old Testament were from the beginning composed in the Hebrew tongue, and this all would acknowledge to us. But not many years before the coming of Christ, a certain king, Ptolemy, having made a great effort concerning the gathering of the books, and having gathered many other and various things, judged it necessary also to gather these books. Having, therefore, summoned some of the Jews in Jerusalem, he commanded them to translate them into the Greek tongue, and indeed this has been brought to pass as a work for him. And this too became a work of God's providence, so that not only

those who were trained in the Hebrew tongue, but also all who dwell upon the earth might reap the benefit from them. And what is truly marvelous and paradoxical is that it was not one of those who hold the Jewish view who undertook this labor, but a man who was deeply devoted to idols and disposed in opposition to their religion. For such are all things administered by our Master: He always causes the commandments of the truth to increase through their opposites. I have not recounted these things ^A simply to your love, but so that you may know that they were not composed in this language—I mean our own—but in the Hebrew tongue. Those, therefore, who have been accurately trained in that language say that the name for "heaven" is called in the plural among the Hebrews, and those who know the Syrian tongue also agree with this. And one might not say, in the language that is among them, "the heaven," but "the heavens." For this reason it has been said in this way by the blessed David: *The heavens of the heavens*, not because the heavens are many—for the blessed Moses did not teach us this either—but because it is customary in the language of the Hebrews to designate the singular in the plural. For if they were many, the Holy Spirit would not have failed to teach us through the tongue of this blessed prophet, and the others, concerning the creation. ^B Hold these things accurately, I pray, so that you may be able to muzzle those who wish to introduce doctrines contrary to the Church, and that you may know with certainty the power of the things contained in the holy Scriptures. For it is for this reason that you are constantly present here, and we provide our teaching to you more frequently, so that you may be prepared to give an answer to everyone who asks you.

But let us return to the sequence, if it seems good. *And God called*, he says, *the firmament heaven. And God saw that it was good.* Observe how much condescension there is in these words for the sake of human infirmity. For just as with the light He said, *He saw that it was good*, so also now with reference to heaven, that is, the firmament, *And God saw*, he says, *that it was good*, teaching us through this its indescribable beauty. For who would not be astonished and marvel that in such a length of time He has kept its beauty fresh, and that as time proceeds, the beauty is even increased? For what could be more beautiful than that which has received praise from the Creator? For if we, when we see a finished work of man, admire the shape, the position, the beauty, the proportion, the rhythm, and all the rest, how could one praise as it deserves that which was created by God, and especially when it receives the praise of the Master Himself? For this is said for the sake of our condescension, and you will see Him saying this at each of the things being created, and preemptively checking the audacity of those who, after this, would whet their own tongues against God’s creation and say, "Why was this and that made?" ^C Checking those who attempt to say these things, He says: *And God saw that it was good.* But when you hear that God saw and praised, understand what is said in a manner worthy of God; and as is fitting for God. For He, who brought them forth, knew the beauty of what was being created even before He created it. But because we are human, and clothed with such great infirmity, it was not possible for us to hear it otherwise; therefore He prepared the tongue of the blessed prophet to use the simplicity of these words for the instruction of human nature.

^D 5. When, therefore, you lift up your eyes, and look upon the beauty of the heaven, its magnitude, its utility, then from that point turn your thoughts to the Creator, just as a certain wise man said: *For from the greatness and beauty of created things, the Creator is proportionately perceived.* And observe the power of your Master, how great it is, even from the creation of these elements. For one who has a grateful soul, if he should wish to examine each of the things that are seen—and what do I say "each of the things that are being created"? If he should wish only to consider his own formation accurately—will see, even through these small things, the ineffable and indescribable power of God. And if the things that are seen are sufficient to teach the magnitude of the Creator's power, if you should also come to the invisible powers, and lift your reasoning up to the hosts of angels, the archangels, the powers above, the thrones, the lordships, the principalities, the authorities, the Cherubim, the Seraphim, what mind, what word suffices to express His indescribable greatness? For if David, the blessed prophet, having contemplated the arrangement of the things that are seen, cried out saying, *How have your works been magnified, O Lord; you have made all things in wisdom*, he, a man deemed worthy of such a Spirit, and deemed worthy to learn the invisible and secret things of His wisdom, what could we say, we who are earth and ash, and who are continually obligated to look down, and to be struck with wonder at the ineffable philanthropy of the Master of all? And why do I mention the prophet? For the blessed Paul, that soul reaching up to heaven, he who was clothed with a body and striving with the bodiless powers, he who walked on earth and in his zeal patrolled the heavens, having come upon [28] one part of the dispensations of God (I mean that concerning the Jews and the Greeks, and how the one was cast out and the other brought in), and having been at a loss and dizzy, he cried out with a loud voice and said, *O the depth of the riches and wisdom and knowledge of God; how unsearchable are His judgments, and His ways untraceable!* But here I would gladly ask those who dare to make a curiosity of the birth of the Son of God, and who attempt to abase the dignity of the Holy Spirit: whence, tell me, is the rashness of such great audacity? From what drunkenness have you drifted into such madness? For if Paul, so great and so mighty, says that His judgments—that is, the dispensations, the administrations—are unsearchable, and he did not say "incomprehensible," but "unsearchable," so that they do not even admit of investigation, and says, *His ways are untraceable*, saying the same thing again, having given His commandments and precepts, how do you dare to make a curiosity of the very essence of the Only-begotten, and to diminish the dignity of the Holy Spirit, as far as you are concerned? Do you see, beloved, what a great evil it is not to pay attention with accuracy to the things contained in the holy Scripture? For if these men received the teachings from the holy Scripture with gratitude, and did not bring in things from their own reasoning,

they would never have fallen into such madness. But as for us, let us not even so cease from whispering into their ears the testimonies of divine Scripture, and hedging in our own hearing against their destructive doctrines.

6. But I know not how, once again carried away by the momentum of the discourse, we have fallen out of the sequence, so that we must lead the discourse back again to what went before. *And God called the firmament Heaven, and God saw that it was good. And there was evening, and there was morning, a second day.* Having bestowed the name upon the firmament, and having praised the work done, He set an end to the second day, and says: *And there was evening, and there was morning, a second day.* You see how with precision He teaches us, calling the end of the light "evening," and the end of the night "morning," and calling the whole a "day," so that we might not be led astray, nor think that evening is the end of the day, but might know clearly that the length of both fills up one day. For the evening might justly be called the end of the light, but the dawn, that is, the end of the night, ^A the completion of the day. For this is what divine Scripture wishes to declare, saying, *And there was evening, and there was morning, a second day.* Perhaps we have extended the discourse to too great a length, not willingly, but dragged along, as one might say, by the very sequence of the words, as if by some most violent torrent. And of this you are the cause, you who listen with pleasure to the things said by us. For nothing is so able to stir up the speaker, and lead him into a greater abundance of thoughts, as the eagerness of the listeners. And just as sluggish and indifferent hearers make even one who is able to speak more slothful; so you, through the grace of God, even if we were more voiceless than stones, are sufficient ^B to stir up our sluggishness, and to shake off sleep, and to constrain us to say something useful to you and contributing to your edification. Since, therefore, you are such, being "taught by God," and able, according to the blessed Paul, even to admonish others, come let us exhort you, if ever at any other time, during the season of the fast, to take great forethought for virtue according to God, and let not the discourse become wearisome to you if we discuss the same things with you every day. For to say the same things is not irksome to me, according to the blessed Paul, but it is safe for you. For our soul, being slothful, has need of constant reminding. And just as this body every day needs physical food, so that it may not, having fallen into great weakness, lie incapacitated; so too the soul needs spiritual food and the best manner of ^C life, so that, becoming habituated to certain good things, it may thereafter become invincible to the plots of the evil one.

7. Let us therefore every day investigate this strength, and never cease examining ourselves; and let us make for ourselves an accounting, both of what is introduced and what is sent forth, what useful word we have uttered, or what idle word we have brought forth, and again, what beneficial things we have brought into the soul through the hearing, and what things capable of harming it have again been brought in. And to the tongue let us apply certain rules and boundaries, so that we may first deliberate on our steps, and so bring forth words; and let us train the understanding to discard nothing of what is harmful, but even if any such thing is brought in from without, to cast it away as superfluous and capable of harming, and even if it is born from within, ^D to quickly banish it with pious reasoning, and let us not think that abstinence only until evening is enough for us for salvation. For if to the ungrateful Jews the philanthropist Master said through the prophet: *Behold, seventy years, have you fasted a fast for me? And if you eat and drink, do you yourselves not eat and drink? Thus says the Lord Almighty: Judge righteous judgment, and show mercy and compassion everyone to his neighbor: and oppress not the widow, nor the orphan, nor the stranger, nor the poor; and let not any of you harbor malice in your hearts against his brother* (Zech. 7. 5, 9, 10). If, then, to those sitting in the shadow and fixed to the darkness of error, no benefit came from fasting alone, while they had not fulfilled these things, nor banished malice against their neighbor from their heart, what plea shall we have, who are required to do greater things, and are commanded not only to do these, but also to love our enemies, and to do them good? And what do I say, to do them good? To pray for them, and to beseech the Master, and to supplicate for their guardianship? For this will stand for us most of all on that fearful day, and will be the greatest expenditure for our sins, if we are so disposed toward those who are hostile toward us. For if even the commandment is very great, yet if you consider the reward that is laid up for those who accomplish this, it will not appear great at all, even if it is very great. And what is this? *If you do this,* He says, *you shall be like your Father who is in heaven* (Matt. 5. 45). And that He might make the discourse clearer to us, He added, *For He makes His sun to rise on the evil and on the good, and rains on the just and on the unjust.* For you imitate, He says, according to human power, God. For just as He not only makes the sun rise on the righteous, but also on those who do evil, and does not provide the rain and the yearly showers only to the good, but also to the wicked; so also you, if you love not only those who love you, but also those who are hostilely disposed toward you, do according to your power imitate the Master who is in heaven. Have you seen how He has led the one who is able to accomplish this virtue to the highest pinnacle? But do not consider only the difficulty of the matter, beloved, but first calculate with yourself, of how much honor you are about to be deemed worthy; and let the subject of the honor make the heavy and burdensome thing light for you. For ought you not to give thanks, that you find an occasion through the kindness toward an enemy to have the doors of boldness toward God opened to you, and to effect the removal of the sins committed by you? But perhaps you desire to take vengeance on your enemy, and to cast the one harming you into equal or even greater harms? And what more will come from this, when along with your receiving no benefit, you are also about to render account for this before that fearful tribunal, as one who has corrupted the laws set by Him? For tell me, if some king of those on...

laws of the earth, so that we treat our enemies [with kindness], or is death the punishment—would not all have rushed to the fulfillment of the law for fear of this bodily death? How then would it not be worthy of much accusation, that for the sake of a bodily death—which the debt of nature brings upon us even without this—we are willing to endure doing everything, but for the sake of that death where there is no consolation to be found, we care less than about the law established by the Master of all?

η'. But I have allowed myself to be carried away speaking these things to those who do not show equal love even for those who love them. Who then shall henceforth deliver us from that punishment, when we are not only far removed from that commandment, but do not even do the same things as the tax collectors? *For if you love those who love you, he says, what greatness do you do? Do not even the tax collectors do the same?* When therefore not even this comes from us, what hope of salvation is there for us? Therefore I exhort you, let us not become unfeeling, but let us subdue [b] our reasoning, and first let us be trained to overcome our neighbor in love, and, according to the blessed Paul, *outdoing one another in showing honor*, [c] and let us not endure to be lagging behind, but to excel, and not to be surpassed, but even to show a greater and warmer disposition toward those who love us. For this is what most sustains and holds together our life, and by this we differ from the irrational [creatures] and the beasts, in that we are able, if we wish, to maintain the order befitting us, and to show much concord toward our neighbors [d]. Furthermore, let us throttle our reasoning, and this untamable beast, I mean anger, let us wear down [e], and let us teach it that if it consents to be reconciled with our enemies, it will attain great goods; but if it is still contentious, it will pay a great penalty. For it is not proper for us to spend our time simply and rashly, but every day and hour to keep before our eyes the judgment seat of the Lord; and [to consider] what things are able to procure for us great boldness, and what things are intensifying the punishment. And thus, by revolving these things in our thoughts, we prevail [f] over our passions, let us quell the stirrings of our flesh, and let us mortify our members, according to the blessed Paul: *“The members which are on the earth: fornication, uncleanness, passion, evil desire, anger, covetousness, vainglory, envy.”* If we render ourselves dead to these passions, so that they are not able to act within us, we shall be able to receive the fruit of the Spirit, which is [g] *“Love, joy, peace, longsuffering, kindness, goodness, faith, meekness, self-control.”* Let this be the difference of the Christian toward the unbeliever; let these be our distinguishing marks, let us not adorn ourselves with the name alone, nor let us think highly of ourselves by our appearance, or rather, not even if we should attain these things that I have enumerated, let us ever think highly of ourselves, but even then let us humble ourselves all the more. *“For when you have done all things, he says, say that we are unprofitable servants.”* If we happen to be so concerned, and take care of our own salvation, we shall be able both to profit ourselves in the highest degree, and to deliver [others] from the coming punishment, and to become teachers of what is beneficial to those who look toward us; that having finished the present life with exactitude, we may be deemed worthy of the philanthropy [i] in the one to come, of which may it be granted to us all to attain, by the grace and mercies of our Lord Jesus Christ, with whom to the Father be glory, power, and honor, to the ages of ages. Amen.

HOMILY V

*And God said, Let the water under the heaven be gathered together into one gathering, and let the dry land appear.*

α'. Come, today also let us set before you from the words of the blessed Moses a feast for your love, and let us observe with exactitude the things created on the third day by the Master. For if those who are excavating gold-bearing earth, wherever they see certain veins having flakes, do not depart sooner until, having dug them up and having descended to the very depth, they reap much wealth from there; much more does it behoove us, not expecting to investigate flakes of gold, but expecting to find an unspeakable treasure, to track it down every day, so that having reaped there from the great wealth of spiritual abundance, we may thus return home. For there, the perceived wealth often has brought dangers to those who acquired it, and before the dangers, while offering a brief pleasure, it suddenly flew away, either by calumniators attacking, or thieves, or burglars, or by servants watching it overreaching and deserting. But here, there is nothing such to be apprehended [j]; for this spiritual treasure is inexhaustible, and when it is deposited into the storehouses of our mind, it becomes unassailable by all plots, provided only that we, not having become slothful, give place to him who desires to take this away from us. For our enemy, the wicked one, I mean the devil, when he sees spiritual wealth gathered, rages and grinds* his teeth, and shows much wakefulness [k], so as to find a suitable time and steal away some of those things stored within us. But to him no time is suitable, except only our own sloth; therefore it behooves us to be awake continuously, and to wall off against him the approaches. For if he sees [us] being sober, and showing much wakefulness, when he has attacked once and a second time and sees it as useless, he departs henceforth shamed, knowing that there will be no gain for him, we showing much vigilance. As therefore knowing that we ought to be in a struggle for all the present life, let us so arm ourselves, as if having the enemy standing by, and continuously watching, lest by nodding off a little, we afford him an occasion of attack.

Do you not see those possessing much wealth, when

they expect an incursion of enemies, how much precaution they display for their protection—some locking them away with doors and bars, and showing every security; others even burying them in the ground 33 itself, so that they may be hidden from all? In the same manner it behooves us also, having gathered the wealth of virtue, to guard it with much precision, and not to set it before the eyes of everyone, but to hide it in the safest treasury of the mind, and to wall off all approaches to one who is eager to take it away, so that by keeping it unspent, we may be able to have some provisions as we depart from life for the journey from here. For just as those who are in a foreign land, when they are about to return to their own homeland, hurry for a long time little by little, and hasten to gather such provisions as will be sufficient for them for the length of the journey, so that they might not unintentionally surrender themselves to famine, by the same logic it is fitting that we also, being here as in a foreign land (for we are all strangers and sojourners), should already contemplate and lay up for ourselves the provisions through the spiritual virtue; so that when the Master commands us to return to our own homeland, we may be well-prepared, and may carry some things with us, and may have already sent others ahead. For such is the nature of these provisions: whatever we may wish to lay up for ourselves beforehand through the working of these good deeds, it has preceded us there, opens to us the doors of boldness toward the Master, and prepares the entrance so that we may enter with all confidence, and find much favor with the Judge.

§ β. And that you might know, beloved, that these things are so, consider with me that he who works mercy with abundance and continues living here with a good conscience, even when he departs from here, finds much philanthropy with the Judge, and will hear those blessed words with the rest: "Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: for I was hungry, and you gave me to eat" (Matt. XXV, 34-35). One could find the same thing happening also regarding the other virtues. Thus it will happen also regarding the confession of sins, and regarding prayers made with fervor. For when in the present life we are able to wash away the sins committed through confession, and to find forgiveness from the Master, we shall be there pure of sins, and shall find much boldness granted to us. For it is no longer possible to find any consolation there for one who has not washed away his sins in the present life. For "in Hades, who shall confess to you?" (Ps. VI, 6), he says. And rightly so; for this is the time for the arena, and for the struggles, and for the wrestling matches; but that other is for the crowns, and for the rewards, and for the prizes. Let us struggle, therefore, while we still dwell in the stadium, so that in the time when it is necessary to receive the crown and the rewards for the toils, we may not be among those who are put to shame, but among those who receive the crown with boldness upon their heads. We do not make these introductory remarks simply, nor in vain, to your love, but because we wish to bring you to a reminder of good deeds every day, so that you may be perfect and equipped 34, and shining in the virtue of your conduct, you may become blameless and guileless, children of God without blemish, and may appear as lights in the world, holding fast the word of life, to our boast for the day of Christ, so that even by merely appearing you may benefit those who associate with you, and those who partake with you in conversation may partake of the spiritual fragrance and the excellent conduct that is yours. For just as the company of the wicked is wont to do harm to those who mingle with them, just as the blessed Paul also says, "Evil communications corrupt good manners" (1 Cor. XV, 33), so also the company of the good does the greatest benefit to those who approach them. For this reason our philanthropic Master allowed the good to be mingled with the wicked, so that they might gain something from the association, and not remain continuously in wickedness, but having the sight of them as a constant reminder, might harvest something more from their company. For so great is the power of virtue that even those who do not practice it are deeply struck with awe by it, and speak of the great praise due it. In the same way, meanwhile, even vice itself is continuously assailed by reproaches even by those who practice it; thus it is manifest and obvious to all, and you will find no one who will ever quickly show boldness for it; but what is wondrous is that those who attempt to do it through their deeds, frequently slander it with their words, and wish to keep themselves hidden from the many. And this too is of the philanthropy of God, which He displayed toward the human race, to have set in each of us an incorruptible judge, the conscience, having precise discernment of the good and of those that are not such; which indeed will be most able to strip us of all excuse, not as though we were falling into sins through ignorance, but through despondency of soul and neglect of virtue.

§ γ. Revolving these things within ourselves at every hour, let us take much care for our own salvation, so that, as time passes, we may not unknowingly suffer the greatest loss. But enough of the introductions; let us listen, if it pleases you, to what the grace of the Spirit wishes to teach us also today through the tongue of Moses. "And God said," he says, "Let the water under the heavens be gathered together into one gathering, and let the dry land appear. And it was so" (Gen. I, 9). Behold with me, beloved, a most excellent order and sequence here. Because He said in the beginning that the earth was invisible and unformed, because of being covered with darkness and waters, and then on the second day, having commanded the firmament to come to be, He brought about the separation of the waters, calling the firmament heaven, now again He teaches us that on the third day the water under the 35 heavens, that is, of the firmament, He commanded to come together into one gathering to provide a place, and for the dry land to appear; and it was so. For since all things had been filled with waters, He commands the multitude of waters to come together into one gathering, so that thus the dry land might appear. Observe how bit by bit He shows us the arrangement and the beauty of it. And it was so, he says. How? Just as the Master commanded. He spoke only, and the work followed. For this is proper to God, to steer the works of creation according to His own will. "And the water under the heavens," he says, "was gathered into their gatherings, and the dry land appeared." Just as regarding the light, since there was darkness everywhere, He commanded the light to be brought forth, and brought about a separation of the light and the darkness, so as to assign the one to the day, and the other to the night; and again regarding the waters, having brought forth the firmament, those that were above

the firmament he commanded to take their place, just as he now commands these same waters, those beneath the firmament, to run together into one gathering, ^A in order that the dry land might appear, and that then he might assign to it its proper name, just as he did in the case of the light and the darkness. For it says, "The waters were gathered into their gatherings, and the dry land appeared, and God called the dry land earth." Do you see, beloved, how he reveals to us the face of the earth, which had been invisible and unformed—veiled, as it were, by certain curtains of water—by removing its covering and bestowing upon it its proper name? "And the gatherings of the waters," he says, "he called seas." Behold, the waters too have received their proper name. For just as a skilled craftsman, when he is about to construct some vessel by means of his proper art, does not assign its proper name to it until he has put the finishing touch upon the object being constructed; so too, the loving Master does not assign the names to the elements ^B until they have been deposited in their proper sphere by his proper command. Accordingly, since the earth had received its own name, and had returned to its proper form, the waters also, having been gathered, were deemed worthy of their proper designation. For he says, "he called the gatherings of the waters seas," and he added again, "And God saw that it was good." For because the nature of men is weak and does not suffice to praise the works of God according to their worth, sacred Scripture, anticipating us, teaches us the praise that comes from the Creator himself.

δ΄. When therefore you learn that the things which had been created appeared good even to him who brought them forth, you will have greater wonder, but you will not be able to contribute any additional word of praise or eulogy. For you have such a Master who produces things of such a kind that they cannot even receive praise from us. For how could human nature 36 be able to praise the works of God according to their worth, or to hymn them as they deserve? And consider here, from what follows, the ineffable wisdom of the resourceful God. For since he showed us the face of the earth, he now grants to it the fitting beauty by his own command, adorning its face with the variety of seeds. "And God said," it says, "Let the earth bring forth the grass of hay, sowing seed according to its kind and according to its likeness, and the fruit-bearing tree yielding fruit, whose seed is in itself according to its likeness, according to its kind upon the earth." And it came to pass so. What is the meaning of, "And it came to pass so"? The Master commanded, and immediately the earth, rousing its proper birth-pangs, prepared itself for the growth of the seeds. ^C And it brought forth, it says, the earth the grass of hay, sowing seed according to its kind and according to its likeness, and the fruit-bearing tree yielding fruit, whose seed is in itself according to its kind upon the earth. Consider here with me, beloved, how by the word of the Master everything came to be for the earth. For there was no man working it, no plow, no cooperation of oxen, no other care regarding it, but it only heard the command, and immediately displayed its own fruits. From this we learn that even now, it is not the care of farmers, nor the labor and the remaining toil that occurs during agriculture, that grants us the abundance of the fruits, but before all these, the word of God, which was spoken to it from the beginning. Furthermore, sacred Scripture, correcting the ingratitude of men that followed, accurately narrates everything to us according to the order of the events, so that it may restrain the nonsense uttered to no purpose from their own ^D reasonings by those who undertake to say that the cooperation of the sun is needed for the maturing of the fruits. There are some who even attempt to attribute these things to certain of the stars. For this reason the Holy Spirit teaches us that, before the creation of these elements, the earth, yielding to his word and command, gave forth all seeds, having needed no other thing for cooperation. For that word which said, "Let the earth bring forth the grass of hay," sufficed for it instead of everything. Therefore, following sacred Scripture, let us never tolerate those who say things that are merely based on appearances. For even if men work the earth, and even if they have the cooperation of beasts, and display much care for the earth, and even if there happens a temperate state of the air, and everything else contributes, if the will of the Master does not occur, everything is useless and in vain, and there will be no advantage from the many labors and toils, if the hand from above does not assist [37] and grant the maturing to the things coming into existence. Who would not be struck with awe and wonder, contemplating how the Master's word, which said, "Let the earth bring forth the grass of hay," having descended into the very recesses of the earth, so adorned the face of the earth with the variety of flowers, as if with some wondrous mantle? And it was possible to behold it suddenly, having received such beauty after being previously unformed and unarranged, that it nearly vied with the heavens. For just as the latter is soon to be adorned with the variety of stars, so too did the earth itself become so beautified by the difference of the flowers, that it led even the Creator to praise; for he saw, it says, that it was good.

ε΄. Do you see how, concerning each of the things that come into existence, he shows he praises the Creator, so that, after this, human nature, being taught these things, might ascend from the created works to the One who created them? For if the created works, being such as they are, surpass human nature, and no one would be able to praise them according to their worth; what would anyone be able to say concerning the Creator himself? "And God saw," he says, "that it was good. And there was evening, and there was morning, a third day." Do you see how, by the continuity of the teaching, he wishes to fix in our intellect the power of the things said? For he could have said, "And there was a third day." But see how, concerning each day, he says thus: "And there was evening, and there was morning, a third day"; not simply nor in vain, but that we might not confuse the order, nor think that the day has reached an end when evening arrives; but that we might see that the evening is the end of the light and the beginning of the night, while the dawn is the end of the night and the fulfillment of the day. For this is what the blessed Moses wishes to teach us by saying, "And there was evening, and there was morning, a third day." And do not be surprised, beloved, if sacred Scripture says these things often and continuously. For if, even after such persistence, the Jews, who are trapped in error and hardened in heart, still attempt to be contentious and think that the evening is the beginning of the following day—deceiving themselves and reasoning wrongly, and still sitting in the shadow, even though the truth has been made manifest to all, and clinging to the lamp, while the Sun of Righteousness is shedding his proper rays everywhere—if he had not used such teaching with great accuracy, who would have endured the contentiousness of the ungrateful?

repaid; we, however, who have been deemed worthy to receive the rays of the Sun of righteousness, let us obey the teaching of the Divine Scriptures. And following its canon, let us thus deposit sound dogmas in the repositories of our mind, and with the guarding of these, let us take great care for our own salvation, and let us flee from the things that corrupt our soul's health, as if they were poisonous drugs, abstaining from all such things. For this harm is much greater, and greater by as much as the soul is better than the body. For those drugs bring about this bodily death; but those that corrupt the health of the soul procure for us eternal death. And what are the things that corrupt us? Many and various, but especially being fluttered toward human 58 glory, and not knowing how to despise it. For this becomes the cause of many evils for us, and if we have any spiritual wealth, it empties it, and renders us destitute of the benefit from it. What, then, could be more destructive than this corruption, when it causes even what we seem to have to fly away from us? Thus that Pharisee became less than the publican, not having been able to restrain his own tongue, but through it, as if through some lattice, having poured out all his own wealth. So great an evil is vainglory.

6. Tell me, I pray, for what purpose and why are you fluttered about the praise of men? Do you not know that just as a shadow, and if there be anything more worthless than this, so the praise from them, having been diffused into the air, disappears? Besides, the nature of men is easily turned and easily changed, and the same men now praise and now vilify the same person; but in the case of God's verdict, this would never happen. Let us not, therefore, be foolish, nor deceive ourselves in vain and to no purpose. For even if we do any good thing, if we do not perform it for this reason only, so that we may fulfill the command of our Master, and become known to Him alone, we undergo the labor in vain, depriving ourselves of the fruit from it. For he who does any of the good things for the sake of hunting for the glory from men—whether he is able to enjoy this or not (for often even when doing everything for this, he will not even be able to attain it), whether then he attains it or fails to attain it, he has received the sufficient reward here, and will receive no recompense there for this. Why? Because, having anticipated it, he deprived himself of the reward from the Judge, having preferred the present things to the future, and the glory from men to the verdict of the just Judge. Again, if we perform any of the spiritual things for this reason alone, so that we may please that Eye alone which is sleepless, to Whom all things are naked and laid open, our treasure remains unspent, and the rewards are intact, and the good hope already provides us with much consolation from here; and along with that reward being kept safe for us in an inviolable treasury, the glory from men will also follow. For then we enjoy it more abundantly when we despise it, when we do not seek it, when we do not pursue it. And why marvel, if this happens with those who pursue spiritual philosophy, when even with those who are fluttered about the affairs of the world, most of them despise and look down upon those who wish to seek after the applause of men, and you will find them mocked by everyone for desiring such vainglory? What then could be more miserable than us who pursue spiritual things, if we are to be gaping after the applause of men just like them, and not be contented with the praise from God? As Paul also says, "Whose praise is not of men, but of God." Do you not see, beloved, even in the horse-races, how those who drive the horses, with the whole populace sitting and pouring forth ten thousand cheers, do not turn around, nor do they reap pleasure from the applause of those people, but look only to the one, the king sitting in the midst, and attending to his nod, they despise the whole multitude, and then only pride themselves when he crowns them? Imitating these, do you too not make much account of the applause of men, nor for this reason pursue virtue, but wait for the verdict from the just Judge, and attending to His nod, thus manage your whole life, so that both here you may be continually nourished by good hopes, and there enjoy the eternal goods, of which may it be granted that we all may attain, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father, together with the holy Spirit, be glory, power, honor, now and always, and to the ages of ages. Amen.

HOMILY VI.

And God said: Let there be lights in the firmament of the heaven to give light upon the earth, to divide between the day and between the night, and let them be for signs, and for seasons, and for days, and for years (Gen. 1. 14).

1. I wish to take up the customary teaching, and I shrink and draw back; for a cloud of despondency has come and confused, and I know not what to do: for it occupies my mind with hesitation. For when I think that, after the devil breathed only a little, you all have turned to that satanic procession, having occupied the hippodrome, and having surrendered to oblivion all that continuous teaching and daily exhortation of ours, what readiness shall I be able to have again to provide teaching to you, when the former things have so suddenly slipped away? For that which most intensifies my despondency, and produces in me more violent indignation, is this, that along with our exhortation, you have cast out from your own souls the reverence for the holy forty days, and have thus surrendered yourselves to the devil's nets. How could anyone, even if he had a heart of stone, calmly bear such negligence of yours? I am ashamed, believe me, and I blush, when I see us laboring in vain, and casting the seed upon rock. But for me, whether you listen to what is said or you disregard it, the rewards are already prepared. For I have finished doing all that was my own part, and I have paid the silver, and I have made the admonition; but I fear and am anxious lest this very thing be the cause of greater accusation for me. For the servant, he says, who knows the will of his master, and does not do it, shall be beaten with many stripes (Luke 12. 47). Nor does any one of you have any refuge for ignorance, since we daily sound in your ears the same things and point out the devil's traps;

and [we point out] the great ease of virtue, if we only wish to be sober. Or do you not know that the Holy Scripture compares those who are so negligent of their own salvation—and who at one time come here, but at other times surrender themselves to the nets of the devil—to dogs? "For a man," it says, "who turns from his sin and returns again to it, is like a dog returning to his own vomit." Do you see to whom those who have run to that lawless spectacle are compared? Have you not heard Christ saying, "Everyone who hears these words of mine and does not do them, will be like a foolish man who built his house upon the sand; and the rivers came, and the winds blew, and they beat against that house, and it fell, and great was its fall"? But those who have run to the horse races have become even worse than that man. For his house, even after the assault, endured the collapse; for He said "rivers" and "winds," not to signify a multitude of waters and the force of winds, but the heavy onset of temptations. And the collapse of the house [is described] not so that we might think of a physical house, for the discourse is about the soul which collapses from the onset of terrible things and is unable to stand firm. But in your case, neither did a wind stir, nor did rivers beat against you, but simply a small devilish breeze blew, and it scattered all of you. What could be worse than this folly? What is the benefit of your fasting, tell me? What is the gain of your gathering here? Who would not groan for you, and pity us? For you [I groan], because all that you had gathered, you poured out at once, and you threw open the doors of your minds to the wicked demon, so that he might enter and with great ease carry away all your spiritual wealth. And [for] us [I groan] justifiably, because we throw our words into dead ears, and we endure such a loss each day, sowing while being unable to reap anything. Do we strive to speak for this reason, simply to tickle your ears, or because we desire praise from you? If you are not going to gain anything from what is said by us, it would be better for us to keep silent from now on. For I do not wish to increase your condemnation. For just as a merchant, when he has gathered a large cargo and, having his ship filled with much wealth, is suddenly struck by a storm and overcome by the violence of the winds, sinks his ship, crew and all, [and] it becomes a pitiful sight to all, appearing suddenly naked, and after great and unspeakable wealth is reduced to extreme poverty—in the same way the devil has treated you now. For having found your spiritual ship filled with much wealth, and having seen the ineffable treasure which you were able to gather from both fasting and continuous instruction, he brought upon you that useless and baneful horse race like a storm, and by means of it made you desolate and stripped of all wealth.

^B I know that I have used strong rebuke, but forgive me, I implore you; for such is the pained soul. For I do not utter these things out of hatred, but out of care and a soul full of affection; therefore, having slackened the severity a little, since I have gained a respite from the inflammation of the wound, I wish to bring you to good hopes, so that you might not despair nor give up. For it does not happen here as it does in physical matters; for there, it is not possible for one who has been brought down from that wealth into extreme poverty to immediately be restored; but here, because of the philanthropy of God, if we only wish to condemn the things already committed by us, and to stop our negligence at this point, we are able to quickly return to our former wealth. For such is our Master, so generous and bountiful; and He cries out through the prophet, saying, "I do not desire the death of the sinner, as that he should turn and live." I know that being grateful you perceive the extent of your transgressions. And the road to the return to virtue is not small, [which is] to know the magnitude of what has been done wrong. But let no one bring that devilish deception before me again, saying: "For what sin is there in seeing horses running?" For if you wish to consider thoughtfully all that happens there, you will find everything full of satanic energy. For it is possible to see not only horses running, but also [to hear] shouts and blasphemies and thousands of untimely words, and to see women who have lived as harlots come into the midst, and young men surrendering themselves to the softness of women. Does this seem a small thing to you [to lead] the soul to be taken captive? For if even accidental encounters have often tripped and cast down and brought to the very abyss of perdition the man not paying attention, what is it likely that those who arrive there for this very purpose—and who feast their eyes on those lawless sights, and who go home as fully-fledged adulterers—will suffer? For our philanthropic Master, knowing the suggestibility of our nature and the craftiness and many-layered nature of the devil's malice, and wishing to build a wall around us for a long time and to make us unassailable by his traps, has set down this law, saying: "He who looks upon a woman to desire her, has already committed adultery with her in his heart," calling the sight that has happened with idle curiosity a fully-fledged adultery. Do not, therefore, tell me from now on: "For what is the harm of spending time there?" For the mere competition of the horses is sufficient to bring much destruction upon the soul. For when we spend time on useless things, and [things] that not only contribute nothing to the soul but also harm it, and we speak ten thousand things that can be spoken and that cannot be spoken, and we argue and squabble—what forgiveness will we have? What defense? And here, if we prolong our teaching a little, many are vexed and restless, and plead the pain of the body and fatigue—and this despite the fact that this marvelous roof is enough to soothe them; for it is not possible to be troubled by the storm's intensity, nor by rain, nor by the wind; whereas there, even with heavy rain pouring down, and strong winds blowing, and at other times the sun pouring down its hot ray, not for one or two hours, but for the better part of the day they pass their time, and neither does the old man feel shame for his white hair, nor is the young man ashamed as he walks toward the burning desires of such gray hair; but the deception is so great that they even accept that bait of the souls with pleasure, and do not think of the fact that the pleasure is harmful, short, and temporary, while the pain is eternal, and the accusation of the conscience [is constant]. I see that the faces of some even now [show this], and I conjecture the state of the soul, and how much repentance is coming upon them. But so that you do not fall into the same things again,

it is necessary to testify. For it is not always good to apply gentle remedies, but when the ulcer is difficult to yield, it is necessary to bring in also those things which are astringent and capable of stinging, so that the correction may be swift.

^C γ. Let all those therefore who are responsible for these faults learn that, if even after this exhortation of ours they persist in the same sluggishness, we will not endure it, but using the laws of the Church, we shall teach them with much severity not to commit such sins, nor to listen to the divine oracles with such contempt. And I say this not about all those gathered here, but about those who are responsible for the things said. For the discourse speaks to all; but let each of the hearers receive the appropriate medicine: he who is responsible for the sin, so that he may stop his sluggishness at this point and not proceed further, but through his zeal hereafter may recall himself and make correction of his past faults; and let him who is guiltless become more secure so as not to be ensnared, nor ever become responsible.

But in order that we might persuade your love by means of these very things—that it was from affection and much concern, with our soul stung, and fearing greatly for your salvation, that we were led to say these things—come, let us again, nourishing ourselves with good hopes, provide you with the customary 43 teaching, showing you the paternal good will which we have toward you. But, I beseech you, pay attention with accuracy to what is said, that you may harvest something more, and thus return home. ^D It is necessary to say these things that have been read before your love. And He said, it says, God: Let there be lights in the firmament of heaven to shine upon the earth, to divide between the day and between the night. And let them be for signs, and for seasons, and for days, and for years. And let them be for light in the firmament of heaven, to shine upon the earth. And it was so. For since yesterday the blessed Moses taught us how the Creator of all things adorned the formlessness of the earth with plants, and with the variety of flowers, and with the sprouting of seeds, today he again transferred the discourse to the order of the heaven. For just as the earth is adorned through the things given forth from it, so he made this visible heaven more radiant and brighter, both by dotting it with the variety of the stars, and with the creation of the two great lights, I mean the sun and the moon.

And God made, he says, the two great lights, the greater light for the beginnings of the day, and the lesser light for the beginnings of the night, and the stars. Did you see the wisdom of the Creator? He spoke only, and this wonderful element was produced, the sun I speak of. For He calls this the greater light, and says it was made for the beginnings of the day. For this renders the day brighter, sending forth its own rays like some scintillations, and showing its own beauty blooming every day, and appearing at the same time with the dawn, and rousing the whole nature of men toward the practice of their own works. The blessed prophet, revealing the beauty of this, says: And it as a bridegroom going forth from his chamber, shall rejoice as a giant to run his course; its going forth is from the extremity of the heaven, and its attainment is unto the extremity of the heaven. Do you see how he pointed out to us both the beauty and the speed of its operation? For when he said, "From the extremity of the heaven is its going forth, and its attainment unto the extremity of the heaven," he signaled to us how in one moment of time it traverses the entire inhabited world, and from ends to ends sends forth its own rays, providing much of its own need. For it does not only warm, but also dries; and it does not only dry, but also burns. And it provides for us many and various needs, and the wonder of this element is great, and no one could ever speak everything according to its worth. But I say these things, and I extol the element in the discourse, so that you might not stop at this, beloved, but from here might ascend, and transfer the wonder to the Creator of the element. For however great the element may be shown to be, by so much is the wonder of its Creator shown to be greater.

^A δ. But the sons of the Greeks, having admired and been astonished by the element, were not able to look through to 44 and hymn the One who brought it forth, but they remained in the element, and they deified this; for this reason the blessed Paul also says, And they worshiped and served the creature rather than the Creator. For what could be more foolish than they, not being able to learn the Creator from the thing created, but having been led into such error as to bring the creature and the product into the same rank with the Creator? For this reason also the divine Scripture, foreknowing the propensity of the simple-minded toward error, teaches us after three days that the creation of this element had occurred, after all the seeds were given up from the earth, after the earth had received its own order; so that it might not be possible for any of those who came later to say that without the energy of this, the things from the earth would not have been brought to completion. For this reason He shows you before the creation of this that all things were filled, so that you might not attribute the bringing of the fruits to completion to this, but to the Creator of all, to Him who from the beginning said: Let the earth bring forth the grass of the field.

And if they should say that the need of the sun also contributes something to the ripening of the fruits, I would not even gainsay it. For just as when one says that the farmer contributes to the working of the earth, I do not credit everything to the farmer—but even if the farmer ten thousand times demonstrates the things from himself, if the One who from the beginning stirred it by His own command is not willing to move the very generation of the fruits itself, there is no benefit from the many labors—in the same way I say that even if together with the farmer the cooperation of the sun contributes, and of the moon, and the temperate state of the air, not even so will there be anything more, if the right hand from above does not assist; but whenever that mighty hand is willing, the energy from the elements will contribute very greatly. Holding these things with accuracy, you might stop the mouths of those wishing to still err, and do not allow them to distribute the worship of the Creator to created things. For this reason also the divine Scripture shows us not only its beauty, and size, and use, by saying "as a bridegroom," and "It shall rejoice as a giant to run its course," but also its weakness and nothingness. For hear what it says elsewhere: What is brighter than the sun? And yet this fades. Let not the sight deceive you, it says; for if the One who created it should wish to command, it departs as if it had not even been made. Had the sons of the Greeks seen these things, they would not have been led into such error, but they would have seen well that it is fitting to ascend from the contemplation of the created things to the Creator. For this reason He created it on the fourth day, so that you might not imagine it to be the one constituting the day. For what we said concerning the seeds, we shall say concerning the day, that three days had indeed occurred before the creation of this. But the Master desired also through this element to render 45 the light of the day more radiant;

and through the moon, which also, once produced, brings its own utility, scattering the darkness of the night, and almost—so to speak—rendering the same services as the sun toward all other things. For while the one is assigned "for the beginnings of the day," the other is for "the beginnings of the night." What is meant by, "For the beginnings of the day," and, "For the beginnings of the night"? He says that the one received authority over the day, and the other over the night, so that the former might render it more radiant by means of its own rays, and the latter might scatter the darkness and, through the light, provide for human nature the ease to engage in its own proper activities. For then the traveler, taking heart, sets out on his journey; the sailor launches his ship and crosses the seas; and each of those who pursue their trades handles the matters of their own craft with great security. Then, since He had taught us the utility of these luminaries, He says: "And the stars; and God set them in the firmament of the heaven, to shine upon the earth, and to rule over the day and over the night, and to divide between the light and between the darkness."

^B The 6th. Observe also how much utility He has shown us in these. "He set," He says, "them in the firmament of the heaven." What is meant by, "He set"? As if one might say, "He fixed them"? Far from it. For we see them frequently traversing a great distance in the turning of a moment, and never standing still in one place, but fulfilling their proper course, which they were commanded by the Master to run. What then is meant by, "He set"? It is instead of, "He commanded them to be in the heaven." For it is possible to see the Scripture proceeding thus, and saying elsewhere that, "He set Adam in the paradise," not because He fixed him into the paradise, but because He commanded him to be in the paradise. In the same manner, we would say concerning the stars, that He commanded them, while being in the firmament of the heaven, to send forth their own light upon the earth. Imagine for me, beloved, what meadows and paradises would not be more delightful to behold than to see at deep night the heaven adorned with stars, and, as if with certain flowers, decorated by the diversity of the stars, and shedding much light upon the earth? For toward this were they even appointed, so as to shine upon the earth and to rule over the day and over the night, which has been said universally also concerning the great luminaries. For since He taught us the creation of the two luminaries, ^C and of the stars, He says, speaking of them all together: "And to rule over the day and over the night, and to divide between the light and between the darkness." For just as it is not possible in the day to see the stars traversing the heaven (for the sun's light by its great radiance conceals their utility), so neither could the sun ever appear in the night, the moon being sufficient to illuminate the darkness of the night with its own light; but each of the elements, remaining within its own bounds, never exceeds its own measure, but keeping the ordinance of the Master, fulfills its own activity. Who could tell all the other things that the utility of these luminaries and stars contributes toward human nature? "For let them be," He says, "for signs, and for seasons, and for days, and for years." What is meant by, "For signs, and for seasons, and for days, and for years"? The divine Scripture wishes to teach us that their course grants us the knowledge of the seasons, and of the alteration of the climates, the number of the days, and the course of the year, and through these we are able to discern everything. For indeed the navigator, looking toward 60 their course and gazing intently at the heaven, and observing everything with precision, then begins his voyage, and crosses the seas, and often when the night is most dark, from the contemplation of the stars he ^A has been able to steer the vessel, and through his own skill to grant safety to those sailing. And the husbandman also, having learned from this, knows when it is appropriate to cast the seeds, when to break up the earth and drag the plow, and when to sharpen the sickle and to harvest the crop of the seeds. And for the constitution of life, the knowledge of the times, the number of the days, the cycle of the year contributes not a little to us; and one might find many things accomplished by these works of creation for human subsistence, which one would not be able to recount with precision in their entirety. Therefore it is necessary, by conjecturing from the few, to know how great their utility is, and having marveled at the works of creation, to worship the Creator of these, and to sing His praises, and to be struck with wonder at the unspeakable philanthropy which He displayed concerning human nature, having produced all these things for no other reason than for the sake of man, whom He is about to place shortly—like some king and ruler—over all the things created by Him. "And God saw," He says, "that it is good." Do you see how through each day the divine Scripture shows Him being pleased with the works of creation, so that He might cut off every pretext of those daring to worship the things created by Him? For that indeed for this reason this is noted through each day, the divine Scripture has made manifest from the continuity of the text. For it would have sufficed after all the works of creation to say once, that all things which He made were very good; but knowing the excess of the weakness of our reasoning, He does this part by part, teaching us that with a certain skillful wisdom, and unspeakable philanthropy, all things were produced. And there was evening, and there was morning, a fourth day. For since He completed ^B the adornment of the heaven, having decorated it with the stars and having produced the two great luminaries, He set a boundary to the day; and He says, "And there was evening, and there was morning, a fourth day." [47] Observe how He says this for each day, wishing by the density of the instruction to implant divine doctrines in the mind.

The 6th. Having these things, therefore, inscribed upon the tablet of our heart, and having shaken off all sloth, let us hold the sound doctrines with precision, and let us teach those captured by the Greek error with all gentleness not to confuse the order, nor, having abandoned the Creator, to worship the works of creation, which were made for our own salvation and utility. For even if the Greeks were to choke ten thousand times, I shout with a clear voice that for the sake of human nature all these things were created; since the Creator, being in need of nothing, stood in need of none of these; but that He might display the philanthropy toward us, He produced all these things, showing how much the human race is valued, and that through these, being led, we might offer the worship due to Him. For what degree of madness would it not be to stumble at the beauty of the things that have come to be, and to—

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to sit by, and not to lift the eye of the mind toward the One who brought it into being, and to be persuaded by the blessed Paul who says: ^A *For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made.* What are you saying, man? Seeing the heaven, do you marvel at its beauty, the variety of the stars, the excess of its splendor? Do not stop there; but extend your mind to the Creator of these things. Does the light of the sun strike you again, and seeing that its need is great, are you aroused to wonder, and when you see its rays illuminating your sight, do you marvel at the beauty of the element? But do not stop even there; rather, consider that if the workmanship is so wonderful and paradoxical, and surpassing every human mind, of what sort must He be who brought this into being by word and command alone?

Consider the same thing also in the case of the earth. When you see it adorned with flowers, like a variegated garment, with the growth from the herbs spread out over it on every side, do not by the power of the earth account for the things that are born from it, nor by the cooperation of the sun, or of the moon; but consider with gratitude that even before the creation of these things ^B He said only, *Let the earth bring forth the herb of grass*, and immediately the face of the earth was brightened. If we turn these things over in our thoughts every day, we ourselves shall be grateful, and we shall send up to the Master the appropriate—or rather, the best thanksgiving within our power. And we shall glorify Him not only for this, but also for our excellent way of life, if we do not fall into the same things again, but if, having said a long farewell to the devilish deceits, we draw to ourselves the grace from above by our subsequent attention, and our great zeal, and our earnest confession. For it is enough for Him, because of His great love for mankind, that we merely depart from wickedness. For if we choose this, we shall easily hasten also to the practice of good works.

Let no one, I pray, be seen in the races, and let no one spend the time of the day in ill-timed gatherings; let no one give himself over to dice, and the clamor born from them, and the rest of the corruption. For what profit, tell me, is there in fasting, when you spend the day without food, yet give yourself over to dice, and to useless babbling, and often in your swearing and blasphemies spend the whole day? Do not, I pray, be so slothful about your own salvation, but rather let our habitual conversation be about spiritual things; and let one, having taken a divine book into his hands, and having called together his neighbors, irrigate both his own mind and those of his companions through the divine words, so that we may be able to escape the snares of the wicked one, and to reap great goods from fasting, and to enjoy the love of God toward mankind, by the grace and mercies of His only-begotten Son, with whom to the Father, together with the Holy Spirit, be glory, power, honor, now and always, and to the ages of ages. Amen.

HOMILY VII

*And God said, Let the waters bring forth the creeping things of living souls, and birds flying over the earth according to the firmament of heaven, and it was so. And God made the great beasts, and every soul of creeping animals, which the waters brought forth after their kind.*

α'. Yesterday we sufficiently rebuked those who defected to the horse races, showing them the magnitude of the harm which they brought upon themselves, having poured out all at once the wealth of spiritual things gathered from fasting, and ^C from great abundance having suddenly cast themselves into extreme poverty. Come, let us today use a milder medicine, and just as if they were our own limbs, thus let us heal the wounds of their soul; for even yesterday we applied more severe medicines, not that we might simply grieve and intensify the pain, but that by our severity we might be able to reach the ulcer. For both physicians and fathers are wont to do this; the former apply more drastic remedies first, and when they have burst the ulcer, then they bring on medicines capable of soothing; and fathers, too, when they see their own children acting disorderly, first use more severe rebukes, but after this, admonitions and exhortations.

In the same way, we too, even if we used sharper speech yesterday, yet today we shall make our discourse milder, and as if healing our own limbs. For just as your progress provides us with more boldness—and this is our spiritual wealth, to see you progressing in spiritual things, and shining in virtue, and abstaining from those things that have the power to harm—so when we see you tripped up and led away by the devilish deceits, we are filled with dejection, and a shame, so to speak, is produced in our soul. For according to the blessed Paul, *Then we live, if you stand fast in the Lord.* As therefore perfect and full of understanding, so forget the things that are behind, and reach out to the things that are before, and having recalled the covenants which you established with Christ, keep these firm for the future, and with a sober mind having blocked every entrance to the devil’s machinations, with the subsequent zeal wash away the stain rubbed upon you by sloth, having overcome the ill-timed and harmful habit, and having considered that this is not the only terrible thing—that those who go there rub much harm upon themselves—but that they become a cause of scandal to many others too.

For when Greeks and Jews see the one who spends the day in church every day, and enjoys constant teaching, suddenly appearing there and mingling with them, how will they not think our things are a fraud, and have the same opinion concerning all things among us? Or do you not hear the blessed Paul admonishing with a clear voice, and advising, *Be blameless?* Then, so that you might not think the command was given by him concerning his own people only, and those stationed with us, he added, *And to Jews and Greeks*, and then he subjoined, *and to the Church of God.* For nothing so damages and harms our religion as to provide some handle even to the unbelievers. When, therefore, they see some shining in virtue among us, and showing much disdain for worldly things, some of them are choked with envy, while others often come to wonder, struck with amazement that, being of the same nature as them, they do not pursue the same things as them. Indeed, when they see some small sloth added, they immediately sharpen their tongue against everyone all at once, and from the sloth of one they judge the same concerning the whole race of Christians. And they do not stop even there, but immediately uttering against their own head, because of the sloth of the servants, ^D

and daring to blaspheme the common Master, they think that the sloth of others becomes a veil for their own error.

^B β΄. But that this brings the greatest danger to those who provide them with the occasion for blasphemy, let us hear the prophet crying out, and saying from the person of God: *Woe to you, because for your sake my name is blasphemed among the nations*. A terrible saying, and full of dread. For this *Woe* is as if He were mourning [50] those who are to come under that inescapable punishment. Just as, therefore, such great punishment lies in store for those who, through their own carelessness, provide for others the cause of blasphemy, so again it becomes a subject for a myriad of crowns for those who are diligent in virtue. Teaching this same thing, Christ said: *Let your light shine before men, that they may see your good works, and glorify your Father who is in heaven*. For in the way that those persons, being scandalized by the sloth of some, sharpen their tongues against our Master; so, He says, when you pursue virtue, the men who see you do not stop at speaking well of you, but when they see your works shining and illuminating your eyes, they are moved to the glorification of your Father who is in heaven; and when this is done by them, the reward is multiplied for us again, and above their praise the Master grants us a myriad of good things: For, He says, *Those who glorify me, I will glorify*. Let us all, therefore, do everything, beloved, so that our Master may be glorified, and let us provide no cause of scandal to anyone. For the teacher of the inhabited world, the blessed Paul, teaches us this continuously, at one time saying: *If food scandalizes my brother, I will by no means eat meat for ever*; and again in another place he says: *But thus sinning against the brothers, and wounding their weak conscience, you sin against Christ*. The threat is severe and carries with it great condemnation. For do not think, he says, that the harm will rest with that person alone; it passes over to Christ Himself who was crucified for his sake. If, then, your Master did not refuse to be crucified for his sake, do you not endure doing all things, so as to provide him with no occasion for scandal? And you will find him everywhere counseling these things to those being discipled; for this is what holds our life together. For this reason also, writing elsewhere, he said: *Let each of you look not to his own things, but each also to the things of others*; and again elsewhere: *All things are lawful for me, but not all things edify*. Do you see apostolic prudence? *Even if it is lawful for me*, he says, *to accomplish something, and this does not harm me, yet because the edification of my neighbor does not follow, I would not endure to do it*. Do you see a soul full of natural affection, and how nowhere does he look to his own interest, but through all things demonstrates that this is the greatest virtue, to take much thought for the edification of neighbors? Knowing all these things, let us preserve ourselves, I beseech you, and let us abstain from things that can harm the wealth of our own virtue, and let us never do anything which provides some harm to our neighbor. For this both intensifies the sin, and brings about a more severe punishment for us. And let us not despise even the casual [person], nor say those cold words: "What do I care, if such and such a person is scandalized?" What are you saying, tell me? [51] "What do you care?" Christ commanded your life so to shine, that not only are you admired by those who see it, but your Master is also glorified; and you, doing the opposite, and causing the results to be blasphemy against Him instead of glorification, do you make no account of it? And where is this the behavior of a soul that is pious and strictly knowledgeable of God’s laws?

^C γ΄. But if even formerly someone, dragged on by habit, spoke these things thoughtlessly, now, I beseech you, receiving our admonition, let him cease from these untimely words, and let him strive to do all things so as neither to be condemned by that sleepless eye, nor to be convicted by his conscience, nor to be moved to blasphemy against the Master by those who look upon him. For if we manage our own affairs with such watchfulness, we shall enjoy much of the Master's kindness, and we shall escape the devil's snares. For when he sees us so sober and awake, thinking that he will attempt to engage with those who are useless, he will cover his face and depart. But enough of the introduction; come now, having set the read passages before your love, let us present to you the spiritual feast, and let us see, having learned what even today [52] the blessed Moses, or rather the Holy Spirit through his tongue, wishes to teach us. What then does he say? *And God said: Let the waters bring forth creeping things of living souls, and birds flying over the earth according to the firmament of heaven. And it was so*. Behold the kindness of the Master, how He teaches us the whole creation in a certain order and sequence. First, He taught us how He stirred up the earth for the birth of fruits by His own command; then, having taught the creation of the two great lights, He added also the variety of the stars, through which He made the beauty of the heaven more radiant; today, finally, He moves on to the waters, and shows us living creatures brought forth from them by His word and command. *For let the waters bring forth*, He says, *creeping things of living souls, and birds flying over the earth according to the firmament of heaven*. What language, tell me, will be able to attain to the miracle? What tongue will suffice for the glorification of the Creator? He said only, *Let the earth bring forth*, and immediately He stirred it up to its labors; now He says, *Let the waters bring forth*. See how His commands are appropriate to the subject; there, *Let it bring forth*; here, *Let the waters bring forth, He says, creeping things of living souls*. Just as on the earth He said only, *Let it bring forth*, and a diverse and varied variety of flowers, and herbs, and seeds was given, and in one word all things were produced; so also here He said, *Let the waters bring forth creeping things of living souls, and birds flying over the earth according to the firmament of heaven*, and at once so many kinds of creeping things, so great a difference of birds were created, as is not even possible to enumerate with words. And the word was brief, and one word, but the kinds of animals were different and varied. But do not be amazed [52], beloved; for it was the word of God, and His word bestowed existence upon the things being produced. Do you see how He brings all things from non-being into being? Did you see the precision of the teaching? Did you see the condescension of the Master, how great a concern He shows for our race? For whence could we have been able to learn these things with such precision, if He Himself had not, through much and unspeakable kindness, deigned through the

tongue of the prophet to instruct the nature of men, that we might be able to know both the order of created things, and the power of Him who created them, and how His word became a work, and His utterance granted them their constitution and their passage into existence?

^D 4. But there are some of the ungrateful who, even after such instruction, attempt to disbelieve, and do not permit the things that are seen to have a Creator, some saying that they are self-originated, others that they have come into being from some underlying matter. Observe how great is the deception of the devil, and how he has taken advantage of the lightness of mind of those who are enslaved to error. For this reason, the blessed Moses, coached by the Divine Spirit, instructs us with such precision, so that we may not suffer the same things as they, but may have clear knowledge both of the sequence of the things created and of how each was created. For if, not being concerned for our salvation, God had not thus guided the tongue of the prophet, it would have sufficed to say that God made the heaven, and the earth, and the sea, and the animals, without either setting the order of the days or what was created first or what was created later. But that no pretext for apology might be left for those who wish to be ungrateful, he thus clearly divides both the order of the things that came into being and the number of the days, and teaches us everything with much condescension, that having learned the whole truth, we might no longer pay heed to the error of those who utter everything from their own reasoning, but might have knowledge of the unspeakable power of our Creator. And it came to pass, he says, thus. He said, “Let the waters bring forth creatures of living souls, and birds flying over the earth according to the firmament of heaven,” and the element obeyed and fulfilled what was commanded. And it came to pass, he says, thus, as the Master commanded; and God made the great sea beasts, and every soul of living creatures, the creeping things ^A which the waters brought forth after their kinds, and every winged bird after its kind. And God saw that they were good, and God blessed them, saying, “Increase and multiply, and fill the waters in the seas, and let the birds multiply on the earth.” Behold for me again here, how great the wisdom of the Spirit is. For when the blessed Moses had said that “It came to pass thus,” he instructs us by adding part by part and saying, “And God made the great sea beasts, and every soul of living creatures, the creeping things which the waters brought forth after their kinds, and every winged bird after its kind; 53 And God saw that they were good.” Here he again destroys the boldness of those who utter all things without reflection. For that no one might be able to say, “And for whose sake were the sea beasts made? What need do they fulfill for us? What is the benefit from the creation of these?” for this reason, having said, “God made the great sea beasts, and every soul of living creatures, the creeping things, and the birds,” he immediately added, “And God saw that they were good.” For if, he says, you are ignorant of the reason for the things that have come into being, do not attempt to find fault with the created things. You have heard the Master assessing and saying that they are good, and how is it that you, in your madness, dare to say, “Why has it been created?” and how do you disparage their creation as superfluous? For if you are grateful, you will be able, from the creation of these as well, to learn both the power of your Master and His unspeakable philanthropy: the power, that by a word and command He has caused such animals to be produced from the waters; and the philanthropy, that even after producing them, He assigned to them a special territory of their own, and allotted to them an immense portion of the sea, so that no one might be harmed, but that they might dwell in the waters, and through the vision of them, teach the exceeding power of the Creator, while yet offering no harm to the race of men. Or do you think this a small part of philanthropy, that you receive a twofold benefit from them? For it leads to the knowledge of God those who wish to be grateful, and ^B prepares them to be astonished at the magnitude of His philanthropy, that He has freed the nature of men from the harm that would come from them. For all things have not been created by Him for our need alone, but because of His great munificence, some were brought into being for need, and others for this reason, that the power of Him who made them might be proclaimed. Hearing now that God saw that they were good, no longer dare to speak against the Divine Scripture, nor to be meddlesome and over-curious, and to say, “Why did such and such come into being?” And God blessed them, he says, and said, “Increase and multiply, and fill the waters in the seas, and let the birds multiply on the earth.”

5. This is the blessing, to grant them to multiply. For since the animals that were created were ensouled, and He willed that their constitution should be perpetual; for this reason He added, “And God blessed them, and said, Increase and multiply.” For that word has sustained them until the present time, and such a length of time has passed, and not one of their kinds has been diminished. For the blessing from God, and the word which says, “Increase and multiply,” granted them this constitution and this entirety of survival. And it came to pass, he says, evening, and it came to pass morning, the fifth day. Do you see how the Divine Scripture has instructed us even about the animals created on the fifth day? But wait a little, and you will see again the philanthropy of your Master. For He did not only urge the waters toward the generation of the animals, 54 but also commanded that land animals again be offered up from the earth. For there is nothing absurd in touching upon the things that happened on the sixth day today as well. And God said, he says, “Let the earth bring forth a living soul according to its kind, four-footed animals and creeping things, and wild beasts of the earth, and cattle, and all the creeping things of the earth after its kind.” And it came to pass thus. Observe also the earth again providing a double fruit-bearing, and serving the command of the Master. For then indeed it gave forth the growth of seeds, but now living creatures: quadrupeds, creeping things, wild beasts and cattle. Behold what I have already said, this is also now shown, that He brought all things forth not for our need alone, but also for our benefit, so that, seeing the abundant richness of His creations, we might be astonished at the power of the Creator, and might have knowledge that it was by a certain wisdom and unspeakable philanthropy, for the sake of the honor that was to befall the future man, that all these things were brought forth.

^A the law of the land has established such a rule, that one must attend to the needs of his enemies, or else death is the penalty, would not all people, for fear of this bodily death, run to fulfill the law? How then would one not be worthy of condemnation, if, for the sake of bodily death—even though the debt of nature brings it upon us inevitably even without this cause—we agree to do everything, yet for the sake of that death where there is no consolation to be found, we care less for the law laid down by the Lord of all?

8. But I have checked myself while discussing these things with those who do not show the same love even to those who love them. Who, then, will deliver us from that punishment, when we are not only far removed from that commandment, but do not even do the same things as the tax collectors? For if you love those who love you, He says, what great thing do you do? Do not even the tax collectors do the same? When, therefore, not even this is done by us, what hope of salvation is there for us? Therefore I exhort you, let us not be unmerciful, but let us tame our reason, and first of all let us learn to surpass our neighbor in love, and, according to the blessed Paul, *outdoing one another in honor*, and not [be content] to be surpassed, but to win, and not to be overcome, but even to show a more abundant and warmer disposition toward those who love us. For this is what especially holds together and sustains our life, and it is by this that we are separated from the irrational creatures and the wild beasts: our ability, if we wish, to preserve the order befitting us, and to show great harmony toward our neighbors. Then, too, let us curb our reason, and let us lacerate this untamable beast, I mean anger, and keep before it the contest of the fearful judgment, and teach it that if it agrees to be reconciled to its enemies, it will attain great goods; but if it still remains contentious, it will undergo much punishment. For it is not proper that we spend our time simply and in vain, but that every day and hour we take into our eyes the judgment seat of the Lord; and [consider] what things are those able to provide us with much boldness, and what are those that intensify the punishment. And by turning these things over in our minds, let us prevail over the passions, let us quell the impulses of the flesh, and let us, according to the blessed Paul, *put to death our members which are on the earth: fornication, uncleanness, passion, evil desire, anger, covetousness, vainglory, envy*. If we make ourselves dead to these passions, so that they are unable to work in us, we shall be able to receive the fruit of the Spirit, which is *love, joy, peace, longsuffering, kindness, goodness, faith, meekness, self-control*. Let this be the difference between the Christian and the unbeliever; let these be our marks. Let us not glorify ourselves in the name alone, nor let us think highly of ourselves because of our outward appearance; nay, not even if we have acquired these things which I have enumerated, should we ever think highly of ourselves, but rather, even then, let us humble ourselves all the more. For *when you have done all*, He says, *say that we are unprofitable servants*. If we happen to be thus watchful, and concerned for our own salvation, we shall be able both to profit ourselves greatly, and to snatch ourselves from the punishment to come, and to become teachers of what is beneficial to those who look upon us; so that, having finished the present life with accuracy, we may be deemed worthy of the philanthropy in the one to come, which may we all attain, by the grace and mercies of our Lord Jesus Christ, with whom to the Father be glory, power, and honor, to the ages of the ages. Amen.

HOMILY V

^B And God said: Let the water under the heaven be gathered together into one congregation, and let the dry land appear.

1. Come, let us today also set before your love food for the soul from the words of the blessed Moses, and let us inspect with accuracy the things created by the Lord on the third day. For if those who dig the golden earth, wherever they see veins containing gold dust, do not depart until they have pried it up and descended into the very depth, that they may reap abundant wealth from there, much more does it behoove us, who are expecting to find not gold dust, but an unspeakable treasure, to track it down every day, so that, having reaped from here the great wealth of spiritual opulence, we may thus return home. For there, the wealth that is perceived by the senses often brings dangers to those who have acquired it, and before the dangers, it provides briefly a pleasure, and then suddenly flies away, either having been snatched away by informers, or by robbers, or by burglars, or by the servants who were guarding it who have run away. But here there is nothing of the sort that can be undergone; for this spiritual treasure is unassailable, and once it has been deposited in the storehouses of our mind, it becomes invincible to all machinations, provided only that we, by not being slothful, do not make room for the one who desires to take it away from us. For our enemy, I mean the wicked devil, when he sees a spiritual treasure gathered, is enraged and gnashes his teeth, and shows great wakefulness, so as to find a suitable time and snatch away something of what is stored within us. But no time is suitable for him, except only our own sloth; therefore, it behooves us to be awake continually, and to wall off against him the entrances. For if he sees us keeping watch, and showing much wakefulness, once he has attacked once or twice and observes that he is attempting the impossible, he departs at last in disgrace, knowing that there will be no gain for him, while we are showing great vigilance. Since, therefore, we know that we must be in constant struggle throughout the whole of the present life, let us thus arm ourselves as if we had the enemy standing by and watching us without ceasing, lest by dozing off somewhere for a little while, we provide him with an opportunity for attack.

Do you not see those who possess much wealth, when they...

and to be accountable to the same people. Consider, then, how many punishments such men would be worthy of, when they not only heap up unquenchable fire for themselves, but also become causes for others to remain shackled to error, and to block their ears against the teaching of virtue, and in doing so, provide grounds for slander against those who practice virtue—and, most grievous of all, when the Master is blasphemed because of them. Do you see what great corruption of wickedness this is? Do you see how those who pursue evil render themselves liable not to ordinary punishment, but to one most severe, if they are to render an account for all things—not only for their own destruction, but also for the stumbling block of those who are led astray, for the condemnation of those who practice virtue, and for the blasphemy against God? ^A Since we know all these things, let us not neglect our own salvation, 57 and let us take great care concerning our life according to God, knowing that it is from this that we are chiefly condemned or deemed worthy of His philanthropy. Let us, therefore, act in all things so that we may live with a good conscience, and both lead those still wandering back toward the truth through our own conduct according to God, and, through us, let all the others who are aligned with us enjoy a good reputation, and above all these things, let us glorify our Master and receive even greater care from Him. For when people see us and gain thereby, and offer up praise to God, we ourselves shall enjoy more of His favor. For what could be more blessed than a person who lives in such a way that those who see him are struck with awe and say, "Glory to You, O God! What kind of people are these Christians? How great a philosophy do they manifest? How do they look down upon present things? How do they consider all things but shadows, and are not attached to any of the things that are seen, but live as if they were in a strange land, conducting themselves in all things as if hastening each day toward their departure from here?" How much reward do you suppose these steps bring to those who live in this way, even already from here, from God? And the marvelous and paradoxical thing is that even those who judge such things about us will quickly abandon their error and return to the truth. How much boldness such things procure for such people there, it is clear to everyone. ^B Knowing, therefore, that we are responsible for both the benefit and the harm of our neighbor, let us manage our own life in such a way that we are not only sufficient for ourselves, but also become an occasion of instruction for others, so that even here we may draw down much favor from God, and in the world to come may abundantly enjoy the philanthropy of God, by the grace and mercies of His only-begotten Son, with whom to the Father, together with the Holy Spirit, be glory, power, and honor, now and always, and unto the ages of ages. Amen.

Homily VIII

And God said: Let us make man after our image, and after our likeness; and let them have dominion over the fish of the sea, and over the birds of the air, and over the cattle, and over all the beasts of the earth, and over all the creeping things that creep upon the earth.

α. Come, let us also today, since you listened with great eagerness yesterday to what was said by us, set forth for your ^C love the things recently read, having first exhorted you to attend to what is said with precision, and to store away the former things in your mind, lest we endure such great labor in vain. For our study is that you may know with precision the power of what is written, so that you may not only know these things yourselves, [58] but also become teachers to others, that you may be able, according to the blessed Paul, to build up the one body. For if you progress in the Lord, and demonstrate some growth in the teaching of spiritual things, you will provide us with great joy. For this is our whole prosperity and our greatest feast. For what is our hope, or joy, or crown of boasting, he says? Is it not also you, and your growth according to God? For even each of the teachers, whenever he sees the student having firmly fixed the memory of the earlier instructions in his mind, and demonstrating the fruit through his works, entrusts to him the knowledge of the things that follow with even greater eagerness. And we, therefore, the more we see your mind stirred, and your desire increasing, and your reason winged, the more eager we become to set before you more abundant teaching. For the more we pour out for you these spiritual streams, the more it increases for us ^D through your edification, for the benefit of your souls; for it is not possible for it to happen here as it is likely to happen with money. For there, the one who pays money to his neighbor diminishes his own property, and the more he pays, the more his substance is reduced; but here, it is the opposite. Then our wealth increases all the more, then the riches of this spiritual treasure grow, when we pour out the teachings with certainty to those who wish to draw from them. Since, therefore, this becomes a cause of greater wealth and abundance for us, and you have an insatiable desire for this spiritual food, come let us see what also today the blessed Moses teaches us through the things read, or rather, what the grace of the Spirit converses to us all through his tongue. And He said, he says, "God: Let us make man after our image, and after our likeness." Let us not, beloved, pass over these things lightly, but let us investigate each word, and descending to the depth, let us track down the power hidden in these few words. For even if the words are few, the treasure hidden is great, and it behooves those who are sober and awake not to stand at the surface. For those who attempt to dig up this perceptible treasure do not just dig superficially, nor just investigate the surface, but when they have descended to a great depth, then they track down the recesses of the earth, and thus, through their own skill, separate the gold from the earth, and after much labor and sweat, they have often hardly been able to find a few grains. But here, there is nothing of the sort, but rather the labor is less, and the wealth is ineffable. For such are all spiritual things.

[59] β'. Let us, therefore, not become worse than those who are frenzied about perceptible things, but let us also investigate this spiritual treasure which is laid up in these words, and first let us see what is the new and paradoxical thing in what has been said, and for what reason the blessed prophet used such a change of words, or rather, the philanthropic God speaking through the prophet. And He says: "Let us make man after..."

^A His image, and after likeness." For previously we heard Him saying after the creation of the heavens and the earth, "Let there be light," and "Let there be a firmament in the midst of the water"; and again, "Let the water be gathered into one gathering, and let the dry land appear," and "Let there be luminaries," and "Let the waters bring forth creeping things of living souls." Do you see how by word alone and command every creature was created in those five days? Observe today how great is the difference of the words. For no longer does He say, "Let man come into being," but what? "Let us make man after our image, and after likeness." What is new? What is strange? Who then is this who is being created, that he required such a counsel and deliberation by the Creator for his construction? Do not be amazed, beloved. For man is the most precious of all visible animals, for whose sake even these things were all brought forth: heaven, earth, sea, sun, moon, stars, creeping things, cattle, all the irrational animals. And for what reason, he says, if he happens to be more precious than all these, was he brought forth later? Rightly so. For just as when a king is about to enter a city, his guards must needs go before him, and all the others, so that the royal residences may be prepared, and thus the king may arrive at the palaces; in the same way even now, as though he were a certain king and ruler about to be set over all those upon the earth, he crafted this whole decoration beforehand, and then brought forth the one who was about to be set over it, showing us through the very events how much this animal is honored. But we ask the Jew, and let us see what he says, to whom it is said, "Let us make man after our image"? For the writings are Moses', whom they say they believe, but do not believe; just as even Christ says, "If you believed Moses, you would believe me." But the writings are theirs, yet the meanings are ours. To whom then is it said, "Let us make man," and to whom does the Master propose this counsel? Not because He stands in need of counsel and deliberation; God forbid! But by the form of the words He wishes to show us the surpassing honor which He demonstrates concerning the man who is being created. What then do they say, these who still have the veil lying upon their hearts, and wish to understand nothing of what is contained therein? To an angel, he says, he says these things, or to an archangel. Oh the madness! Oh the great ^B shamelessness! And how could it be reasonable, O man, for an angel to share in the counsel with the Master, and for creatures to share with the Creator? It is not for angels to share in counsel, but to stand by, and to fulfill the ministration. And that you might learn, hear the most loud-voiced Isaiah saying concerning the powers above the angels, that "I saw the Cherubim standing from the right of God, and the Seraphim, and they covered their faces with their wings, and their feet." Because they could not bear, clearly, the lightning flashing forth from there, but they stood with much fear and trembling. For it is proper for creatures to stand by the Master.

^C 3. But these men, understanding nothing of what is contained therein, simply blurt out whatever comes to mind. Wherefore it is fitting for us to put aside their nonsense, and teach the children of the Church the truth of what has been spoken. Who then is this, to whom he says, "Let us make man"? Who else, but the Angel of the great counsel, the wondrous Counselor, the Potentate, the Prince of peace, the Father of the age to come, the only-begotten Son of God, He who is like to the Father in essence, through whom all things were brought forth? To Him he says, "Let us make man after our image, and after likeness." Here he also gives a timely blow to those who hold the opinions of Arius. For He did not even say imperatively, "Make," as if to one subordinate, or as if to one lesser in essence, but with much equality, "Let us make"; and the following also shows us much similarity of essence. For, "Let us make," he says, "man after our image, and after likeness." But here again other heretics grow up, corrupting the dogmas of the Church, and they say, "Behold, he said, 'After our image,'" and from this they wish to call the Divine to be in human form, which would be the height of insanity, to bring down the unshaped, and formless, and unchangeable to a human shape, and to attribute shapes and limbs to the Incorporeal. What could be equal to this madness, when they not only do not wish to profit from the teaching of the divinely inspired Scriptures, but are also most greatly harmed thereby? For such are those who are sick, and those who are weakly disposed in these bodily sights. For just as such men are also averse to the solar light because of the weakness of their vision, and those who are sick turn away even from the healthier foods; so also these, being sick in soul, and having the eye of their understanding darkened, are not able to gaze fixedly upon the light of truth. Wherefore let us fulfill this from our own selves, and stretch out a hand to them, conversing with them with much gentleness. For indeed the blessed Paul thus exhorted them, saying, "In meekness instructing those who oppose, if perhaps God may give them repentance to the acknowledgment of the truth, and they may recover themselves out of the snare of the devil, taken captive by him into his will." Do you see how he indicated through the words, that they are as though buried under some drunkenness? For the saying, "They may recover themselves," showed that they were submerged somewhere below. And again, ^D "Taken captive," he says, "by the devil," meaning as if, as in nets, they are caught. And we need much gentleness and long-suffering, so as to be able to snatch them away, and lead them forth out of the snares of the devil. Let us say then to them, "Recover yourselves a little, look up toward the light of righteousness, consider the precision of the words." For he did not stand still after saying, "Let us make man after our image, and after likeness," but through what follows he made it clear to us according to what reasoning he received the name of the image. For what does he say? "And let them rule over the fish of the sea, and the birds of the sky, and all the creeping things that creep upon the earth." Therefore he says, "according to the image of rule," not according to any other thing; for God created man to be the ruler of all things upon the earth, and nothing of what is upon the earth is greater than this, but all things happen to be under his authority.

4. But if, even after such precision of what has been spoken, they still contend and say that it is according to the form of...

But if this has been said, we shall say in reply to them: therefore not only man, but the woman also, clearly; for both have the same form. However, this would not hold logic. For hear Paul saying: "For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man" (1 Cor. 11:7). For the one rules, and the other is subjected, just as God also says to her from the beginning: "Thy turning shall be to thy husband, and he shall rule over thee" (Gen. 3:16). Since, therefore, it is according to the principle of authority that it has received that of the image, and not according to the form, and man rules over all things, but the woman is subjected, for this reason Paul says concerning the man that he is the image and glory of God, but the woman is the glory of the man. But if he were speaking about the form, he would not have made a distinction, for the same type belongs to both man and woman. ^A You see the wealth of the truth, how it leaves no pretext of apology for those who wish to act shamelessly? Nevertheless, even while these things are so, let us not cease employing much longsuffering toward them, "if God peradventure will give them repentance to the acknowledging of the truth" (2 Tim. 2:25). Let us not, therefore, grow sluggish while showing much gentleness, so that we might be able to snatch them away from the deceit of the devil; and, if you please, let us again set before them the blessed Paul saying thus to those who dwelt in Athens: "We ought not to think that the Godhead is like unto gold, or silver, or stone, or graven by the art and device of man" (Acts 17:29). ^B You see the wise teacher, with how much precision he cut away all their deception? For he said that the Godhead is exempt not only from bodily type, but that it is not even possible for the device of man to fashion anything of the sort. Speaking these things to them continually, do not cease contributing what is from you, if perhaps they may enter, if perhaps they may be willing to look toward the truth. And while ceasing not to speak to those with much gentleness and safety, you yourselves, I beseech you, hold the dogmas of the Church with precision, not confusing the sequence of what has been said, but speaking in a manner appropriate to the Jews, and demonstrating that these things which have been said are not directed toward any of the ministering powers, but toward the Only-Begotten Son of God Himself; and again, demonstrating from these things to those who hold the opinions of Arius the equal honor of the Son with the Father; and assembling for those who imagine the Godhead to be anthropomorphic what has been said by the blessed Paul, ^C strive to overturn the destructive diseases which sprout up like weeds against the dogmas of the Church, but [strive] to fortify the pious doctrines within yourselves. For I desire and pray that all of you occupy the rank of teachers, and not only be hearers of what is said by us, but that you also travel to others, and hunt those still wandering toward the path of truth; just as Paul also says: "Edify one another" (1 Thess. 5:11), and, "Work out your own salvation with fear and trembling" (Phil. 2:12). Thus the Church will also increase in multitude, and you will enjoy more of the help from above, taking great care of your own members.

5. For God does not wish the Christian to suffice only for himself, but also to edify others not through doctrine alone, but also through his life and conduct; for nothing so much inclines one toward the path of truth as the precision of one's manner of life; for men pay attention not so much to what we say as to what we do. And that you may learn that this is so (for even if we philosophize ten thousand times in words, and discuss long-suffering, but when the time comes we do not demonstrate this through our works, the word has not profited as much as the action has harmed; but if we offer the demonstration through our works both before the words and after the words, we shall be trustworthy in advising those things which we also fulfill through our works, since Christ also blessed these, saying: "Blessed is he who has done and taught" [Matt. 5:19]): consider how he placed the doing first, and then the teaching. ^D For with the action going first, even if the teaching does not follow, the works suffice to teach those looking at us more brilliantly than any voice. Let us therefore everywhere take care to teach by works first, and then by words, so that we also might not hear from Paul: "Thou that teachest another, teachest thou not thyself?" (Rom. 2:21). And when we wish to advise someone to accomplish one of the necessary things, let us first strive to accomplish it ourselves, so that we may offer the instruction with more boldness; and let all our care be concerning the salvation according to the soul, and how we might be able, having bridled the leaping of the flesh, to demonstrate true fasting, I mean the withdrawal from evils; for this is fasting. For the withdrawal from food has been accepted for this reason, that it might bridle the tension of the flesh, and make the horse [of the body] easy for us to manage. For it behoves the fasting man above all to bridle anger, to be taught gentleness and mildness, to have a contrite heart, to banish from his thoughts unnatural desires, taking before his eyes that sleepless eye, and that uncorrupted tribunal; to become superior to money, to show much liberality in giving alms, to drive out from his soul every malice against his neighbor. This is the true fasting, just as Isaiah also says, speaking from the person of God: "Not this fast have I chosen, saith the Lord, even if thou shouldst bend thy neck like a yoke, and spread sackcloth and ashes under thee, not even so shall ye call it an acceptable fast, saith the Lord" (Is. 58:5). But what kind, tell me? "Undo," he says, "the bonds of violent obligations, break thy bread to the hungry, bring the homeless poor into thy house. And if thou doest these things, then thy morning light shall break forth, and thy healings shall soon spring up" (Is. 58:8).

6. You see, beloved, what is the true fasting? Let us practice this, and not simply, according to the many, suppose that the matters of fasting are limited for us in this, if we remain without food until evening. This is not what is sought, but that along with the withdrawal from food we also demonstrate the withdrawal from harmful things, and that we make much diligence concerning the labor of spiritual things. The fasting man must be composed, quiet, gentle, humble, looking down upon the glory of the present life. 63 For just as he has looked down upon the belly, so it behoves him to look down also upon vain glory, and to look only toward Him who searches the hearts and reins (Ps. 7:10), and with much precision to offer prayers and confessions to God, and by the aid of alms to help himself according to his strength.

said, we shall say to them: Therefore, not only man, but woman also, clearly; for both possess the same form. But this would not have any logic. For you hear Paul saying: "For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God; but the woman is the glory of the man." For the one rules, while the other is subjected, just as God also says from the beginning to her: "Thy turning shall be to thy husband, and he shall rule over thee." ^A Since therefore he has taken the argument of the image according to the principle of authority, and not according to the form—and while man rules over all, the woman is subjected—it is for this reason that Paul says concerning the man that he is the image and glory of God, but the woman is the glory of the man. But if he were speaking about the form, he would not have made a distinction; for the same type belongs to both man and woman.

You have seen the abundance of the truth, and how it leaves no pretext of apology for those who wish to be shameless? But nevertheless, even with things being so, let us not cease employing great long-suffering toward them, "if God peradventure will give them repentance to the acknowledging of the truth." Let us not therefore grow weary in demonstrating great gentleness, if by any means we might be able to snatch them from the deception of the devil; and, if it pleases you, let us again set before them the blessed Paul speaking thus to those who inhabit Athens: "We ought not to think that the Divine is like unto gold, or silver, or stone, or graven by the art and device of man." ^B You have seen the wise teacher, with what precision he cut away their every deception? For he said that the Divine is rid not only of physical type, but that it is not even possible for the device of man to fashion anything of the sort.

Continually discussing these things with them, do not cease contributing your own efforts, if by any chance they might enter in, if by any chance they might desire to look clearly toward the truth. And toward them, while discussing with great gentleness and certainty, do not cease; but you yourselves, I beg you, hold with precision the dogmas of the Church, not confounding the sequence of those things which have been said, but discussing appropriately with the Jews, and demonstrating that these things which have been said are not toward any of the ministering powers, but toward the Only-begotten Son of God Himself; ^C and on the other hand, toward those who think the thoughts of Arius, demonstrating from this the co-equality of the Son with the Father; and toward those who imagine that the Divine is anthropomorphic, bringing forward the things said by the blessed Paul, be zealous to overturn the deadly maladies that sprout like tares against the dogmas of the Church, but to strengthen in yourselves the pious doctrines. For I desire and pray that all of you fulfill the rank of teachers, and that you be not merely hearers of the things said by us, but also lead others around, and "net" those who are still wandering toward the path of truth; just as Paul also says, "Build up the one," and, "Work out your own salvation with fear and trembling." Thus the Church will increase in number for us, and you will enjoy greater grace from above, by taking great forethought for your members.

5.

6.

^B Such is our Master: when He sees a soul stirred up and glowing with desire, He bestows His own wealth with a bounty that exceeds the request, out of His own munificence.

β'. Knowing these things, then, beloved, having cleansed your mind from worldly affairs, and having widened the breadth of your understanding, receive with great eagerness the things provided by the Spirit, so that, like rich and fertile soil, you may multiply what is sown, and bring forth one an hundredfold, another sixty, another thirty. You heard in the preceding days of the ineffable wisdom of Him who fashioned all things seen, and how by a word alone and by His will He brought all things into existence. For He said, "Let there be," and it was, and immediately all the elements were brought forth, and the word was sufficient for the constitution of the things that were made—not because it was a word simply, but because it was the word of God. Remember what we said then to those who, moving things from underlying matter, claim that things that are came into being, and who introduce their own prating against the dogmas of the Church. You learned for what purpose He brought forth the heaven already completed, but the earth unformed and shapeless. For we mentioned two reasons at that time: one, that having learned the power of the Master in the better element, we might no longer doubt, fancying that this happened through weakness of power; the other, because this has become both mother and nurse to us, and from it we are fed, and we enjoy all other things, and to it we return again—for this is both our homeland and our grave. So, at least, that the necessity of need might not cause us to imagine something great about it, He shows it to be unformed from the beginning, so that we might be schooled even by the things themselves, no longer to attribute the aforementioned things to the nature of the earth, but to the power of Him who brought them forth. You learned again how He brought about the separation of the waters, having commanded this firmament which we see to be brought forth; you saw the living creatures, both from the waters and from the earth, being given birth. These things I am now compelled, not simply nor in vain, to repeat and to go over again for your love; but that it might become a subject ^C for those who heard, and more securely stored in their minds; and to those who were not present then, the teaching might be sufficient, and they might undergo no loss from not being present. For even a loving father preserves the crumbs of the table for his children who were left behind, so that coming, they might find in the keeping of these things a consolation for their absence. Therefore, we also, caring for all who gather here as our own members, and setting your progress as our own success, desire that all be proven perfect and completed for the glory of God, and for the success of the Church, and for our own boasting. And if I do not seem to be a nuisance, come, let us by a few things remind your love of what was said to us yesterday. You saw the difference in the creation of the elements and in the fashioning of man; you heard of what honor He deemed the leader of our race worthy, and even in the fashioning itself, how by those very words and the weight of the expressions He indicated the honor toward the one about to be created, saying, "Let us make man in our image, and after our likeness." You learned what the "in our image" is: that it is not a claim of essence, but a likeness of authority, and that not according to the image of form did He speak, but according to the principle of authority; wherefore He also added, "And let them have dominion over the fish of the sea, and over the birds of the air, and over the beasts and all the creeping things of the earth."

γ'. But here the Greeks fasten upon us, saying that the argument is not found to be true; for we do not have dominion over the beasts, as He promised, but they have dominion over us. In the first place, then, not even this is true. For wherever a man may appear, immediately the beasts are put to flight. If ever, when famine compels, or when we go out against them, we receive harm from them, this is not because those things have dominion over us, but it is for our own cause. Since even if robbers come upon us, if we are not slothful, but arm ourselves, the matter is not of their dominion, but it is a concern for our own salvation. But let us hear for the present what was said: "Let us make man," He says, "in our image, and after our likeness." Just as He said "image" to denote the image of authority, so also "likeness," so that we might become like God according to human capacity—I mean to be compared to Him in gentleness and mildness, and according to the principle of virtue, just as Christ also says, "Be like your Father who is in heaven." For just as in this wide and spacious earth, some of the animals are more gentle, and others more beast-like, so also in the breadth of our soul, some of the thoughts are more irrational and swinish, while others are more beast-like and wild. It is necessary, therefore, to control and overcome, and to surrender the authority of these to the intellect. "And how," one says, "might one overcome a beast-like thought?" What do you say, O man? We overcome lions, and we tame their souls, and do you doubt if you will be able to turn the beast-likeness of a thought to gentleness? And yet, to the beast, indeed, the wild is present by nature, and the gentle is against nature; but for you, the opposite: the gentle is by nature, and the wild and beast-like is against nature. He, therefore, who cast out that which is according to nature, and placed that which is against nature in the soul of the beast, are you not able to preserve that which is according to nature in yourself? And of how much condemnation would this not be? ^D And what is even more wonderful and paradoxical than this: in the case of the nature of lions, there is another difficulty along with this. For the beast is devoid of reason; yet we see lions often led tame through the marketplace; and many of those in the workshops often paid money to one who possessed expertise and wisdom, by which he tamed the beast; but in your soul, there is both reason, and the fear of God, and much help from everywhere. Do not, therefore, offer excuses and pretexts. For it is possible, if you wish, to be gentle and meek and kind. "Let us make," He says, "man in our image, and after our likeness." It is shown from the things said that from the beginning and from the outset man had the authority over the beasts completely. "For let them have dominion," He says, "over the fish of the sea, and over the birds of the heaven, and over the beasts and the creeping things of the earth." That we now fear the beasts, and are afraid, and have fallen from the authority, I myself do not contradict; but it is not from...

the beginning that things were so ordered; rather, the beasts used to fear and tremble and submit to the Master. But since he fell from that boldness of speech—through disobedience—even the matters of authority were mangled. For that all things were subjected to man, hear the Scripture saying: *"He brought," it says, "the beasts and all the irrational creatures to Adam, to see what he would call them."* And seeing the beasts coming near to him, he did not leap away, but just as a master imposes names upon slaves subject to him, so did he impose designations upon them all. *"And every [living thing] that he called," it says, "so was its name."* And this is indeed a symbol of mastership. For this reason, God, wishing also by this to teach him the dignity of authority, entrusted to him the laying down of the names. This is enough, then, to show that the beasts were not fearful to man from the beginning.

But there is also another proof, not less than this one, but much clearer. What, then, is this? The serpent's discourse to the woman. For if the beasts were fearful to man, the woman, having seen the serpent, would not have remained; she would not have accepted the counsel, she would not have conversed with it with such security, but would have at once been terrified at the sight and fled away. But now she both converses, and is not afraid; for as yet this fear did not exist. But when sin entered, the things of honor and the things of authority were subsequently taken away. ^A And just as in the case of servants, those who are in good standing are fearful even to their fellow-servants, while those who have offended fear even their fellow-servants; so also it happened with man. For as long as he had the boldness of speech towards God, he was fearful even to the beasts; but since he offended, he feared even the lowest of his fellow-servants. But if you do not bear with what is said by us, show me, before the sin, that the beasts were fearful to man. But you would not be able to. But if the fear entered after this, even this is a greatest proof of God's lovingkindness. For if, ^B even when the commandment was transgressed by man, the honor given to him had remained immovable, he would not have easily risen from the fall. For when men disobey, and yet enjoy the same honor not having obeyed, they are trained more towards wickedness and do not quickly depart from evil. For if even now, with fears and punishments and chastisements hanging over us, they do not suffer themselves to be sober-minded, what would they have been if they had suffered no ill for the things they had sinned? So, caring for us and providing for us, He cast us out of the authority.

5. But do you, beloved, observe from this also the ineffable lovingkindness of God, how Adam transgressed the whole commandment and violated the entire law; but God, being loving to mankind and overcoming our transgressions with goodness, did not dissolve the whole honor, nor did He cast him out of all mastership, but only left those animals to be outside the authority which do not greatly contribute to him for the needs of life; but the necessary and useful ones, and those bringing much utility to our life, these He allowed to remain in subjection and servitude. ^C He left, then, herds of oxen, that we might drag the plow, that we might cut up the earth, that we might cast in the seeds; He left also the breeds of pack animals, that they might assist us in the labors for the transport of supplies; He left the flocks of sheep, that we might have in the covering of garments a sufficient supply; and other breeds of animals He also left, providing us with much abundance. For since, punishing man for the disobedience, He said, *"In the sweat of your face you shall eat your bread,"* that this sweat and labor might not be unbearable, He lightened the heavy and burdensome nature of the sweat by the multitude of the irrational creatures which share with us in the toil and in the hardship, and He has done the same as if a master, loving and providential, having scourged his own house-slave, were to apply some remedy to the scourgings. Thus, then, God, while imposing a sentence on the sinner, in every way wishes to make this sentence lighter; sentencing us to sweat and perpetual labor, but having provided many breeds of irrational creatures to share in the labor for us. So that both the giving of the honor, and the taking it away again, and the setting up of the fear of the beasts, and everything, if one would examine it accurately and with gratitude, is full of much wisdom, of much providence, of much lovingkindness. Let us, then, give thanks to Him for all these things, and let us be grateful towards Him who has benefitted us so much. For He does not seek anything heavy or burdensome from us, but only the acknowledging of such great benefits, and the offering of thanks to Him for these things; not because He Himself has need of this—for He is in lack of nothing—but that we might be trained ^D to attract the Giver of good things, and might not become ungrateful, but offer a virtue worthy of the benefits and of such great providence. For thus we shall call forth upon ourselves even more of His providence. Therefore, let us not be slothful, I beseech you, but let each of you, at every hour, if it is possible, consider within himself, not only the common benefits, but also those happening to himself personally, not the acknowledged ones and those manifest to all, but also those that are individual and hidden from the many; for thus he will be able to offer continuous thanksgiving to the Master. This is the greatest sacrifice, this is a perfect offering, this will become an occasion for us of boldness of speech; and how, I say. For he who is continuously turning these things over in his own mind, and studying his own insignificance with accuracy, and considering the ineffable and surpassing lovingkindness of God, and how, not according to the worth of the things sinned by us, but looking to His own goodness, He so manages our affairs, constrains his mind, crushes his reasoning, puts down all pride and arrogance, learns to be moderate, despises the glory of the present life, laughs at all things seen, imagines the future good things, and the life that is endless and having no limit. And he who is so disposed in his soul, offers the true and desirable sacrifice to God, just as the prophet says: *"The sacrifice to God is a contrite spirit; a contrite and humbled heart God will not despise."* For the gratified among the servants are not so turned by punishments and chastisements, as by benefits, and by the knowing that they have not paid the penalty that was worthy of their transgressions.

6. Let us then crush our reasoning, I beseech you, let us humble our mind, and especially now when the season of the fast brings us much alliance for this. For if we are so disposed, we shall be able to make both our prayers with much sobriety, and, confessing our transgressions, to attract much grace from above. And that you may learn that in such...

for such souls the Master is pleased, hear Him saying: "Upon whom shall I look, but upon the meek and quiet, and one who trembles at my words?" For this reason, Christ also, discoursing, said: "Learn from me, for I am meek and lowly in heart, and you will find rest for your souls." For the one who is truly lowly could never be carried away into anger, nor become enraged at his neighbor, since his soul is restrained and watches over its own state. And what could be more blessed than a soul so disposed? Such a one sits perpetually in a harbor, delivered from every storm, and reveling in the calm derived from his own thoughts. For this reason Christ also said: "And you will find rest for your souls." Just, therefore, as the one who has calmed these passions 71 enjoys great rest, so the slothful and lax man, who is unable to bridle the passions born within him as he should, is established in a continuous swell, having the war within himself, and being disturbed even when no one is present, and enduring a great storm. Therefore, as the waves rise high and the tempest of evil spirits approaches, he is often submerged, his vessel having been swamped due to the inexperience of the captain. Therefore, one must be sober and watchful, and have a continuous and uninterrupted concern for the salvation of the soul. For the Christian must always be arrayed against the passions of the flesh, and hold the laws given to us by the common Master of all as something to be cherished, and be walled about by them, and make use of His great longsuffering toward us to good purpose, and not wait for the proof through experience, and only then be constrained, so that it may not be said of us: "When He slew them, then they sought Him."

Having, therefore, beloved, the presence of the fast as an ally, let us all hasten to the confession of our transgressions, and let us abstain from all wickedness, and proceed to every virtue. For so the blessed prophet David also teaches, saying: "Turn away from evil, and do good." If we thus order our own affairs, and together with the abstinence from foods we also demonstrate abstinence from wickedness, we shall be able ourselves to enjoy greater boldness, and be deemed worthy of more abundant philanthropy from God, both in the present life, and in that fearful day to come, by the prayers and intercessions of those who have been well-pleasing to Him, by the grace and philanthropy of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, power, and honor, now and always, and unto the ages of ages. Amen.

Homily III

An exhortation to those who blush to attend the assembly in the evening after their meal, and on the next phrases of, "Let us make man in our image, and after our likeness," and on the, "And God created man; in the image of God He created him; male and female He created them."

1. Our assembly is smaller today, and the gathering of those who have come together is short. For what reason, and why? Perhaps some have blushed to come to this spiritual feast after their physical table, and this has been the cause of their absence; but let them hear one of the wise saying: "There is a shame that brings on sin, and there is a shame that is glory and grace." It is not worthy of shame, after having partaken of the table of the body, to come to the spiritual feast. For not, as is the case with human affairs, are spiritual things ordained for fixed times. For the discussion concerning spiritual things has every time of the day as suitable. And why do I say the time of the day? Even if night overtakes us, not even then does it become a hindrance to spiritual teaching. For this reason Paul also said, writing to Timothy: "Be instant in season, out of season; reprove, rebuke, exhort." And again, hear the blessed Luke saying that, "As he was about to depart, says he, on the morrow, Paul, from Troas, discoursed to them, and prolonged his speech until midnight." Did the time do any harm, tell me, or did it interrupt the discourse of the teaching? The sober listener, even if he has dined, would be worthy of this spiritual gathering, just as the slothful and lax man, even if he remains without food, will receive no benefit therefrom. And I say these things not to loosen the rigor of the fast, God forbid, but even greatly praising and approving those who fast; but wishing to teach you to approach spiritual things with a sober mind, and not to follow mere custom. For it is not the act of having partaken of food that is shameful when coming to this spiritual teaching, but it is the act of doing so with a slothful mind, and being besieged by the passions, and not repressing the stirrings of the flesh. For it is not evil to eat, God forbid, but gluttony is harmful, and to be stuffed beyond need, and to have the belly burst; for this even spoils the pleasure derived from food; just as neither is it evil to partake of wine in moderation, but to surrender oneself to drunkenness, and to overturn the criterion of one's reasoning through excess. If, however, on account of bodily infirmity, beloved, you are unable to remain without food for the day, no one of sound mind will be able to blame you for this. For we have a mild and philanthropic Master, and He seeks nothing from us that is beyond our strength. For He does not demand the abstinence from foods, and the fast, as something necessary in itself, nor for this reason alone, that we remain without food, but that, by keeping ourselves away from worldly affairs, we might spend all our leisure on spiritual things. For if we were conducting our own life with a sober mind, and were showing all our leisure for spiritual things, and were approaching food in such a way as to fulfill only the need, and consuming our whole life in good deeds, we would have no need of the help that comes from the fast. But since human nature is slothful, and surrenders itself more to ease and luxury, for this reason, like a loving father, our philanthropic Master has devised for us the cure of the fast, so that both the things of luxury might be cut away for us, and that we might transfer the concern for worldly things over to the work of spiritual things. If, therefore, some of those who come together here are hindered by bodily infirmity, and are unable to remain without food, to these I advise both to soothe their physical infirmity, and to partake of this spiritual teaching.

^B But let them await the recompense of their own folly; as for us, who have been deemed worthy to receive the rays of the Sun of Righteousness, let us be persuaded by the teaching of the Holy Scripture, and by following its rule, let us thus store up sound doctrines in the treasuries of our mind, and with the keeping of these, let us take great forethought for our own salvation, and let us flee from things that corrupt the health of our soul, as we would from poisonous drugs, by abstaining from all such things. For this injury is much greater, and greater by as much as the soul is better than the body. For those drugs bring upon us this bodily death, whereas those things that corrupt the health of the soul bring us eternal death. And what are these things that corrupt us? Many and diverse, but especially being fluttered by human glory, and not knowing how to despise it. For this becomes the cause of many evils to us, and if we possess any spiritual wealth, it empties it and renders us barren of the benefit derived from it. What, then, could be more destructive than this harm, when it causes even those things we seem to possess to fly away from us? Thus that Pharisee became lesser than the tax-collector, not having been able to control his own tongue, but through it, as through a window, having poured out all his own wealth. So great an evil is vainglory.

^C ς'. For tell me, for what purpose and why are you fluttered about the praise of men? Do you not know that like a shadow, or something even more worthless than this, so also is the praise from them, which is dispersed into the air and vanishes? Besides, the nature of men is easily reversible and changeable, and the same persons now praise, and now disparage the same man; but in the case of the judgment of God, this could never happen. Let us not, therefore, be foolish, nor deceive ourselves in vain and to no purpose. For even if we accomplish some good thing, if we do not perform it for this reason only, in order that we may fulfill the commandment of our Master, and become known to Him alone, we undergo the labor in vain, depriving ourselves of the fruit derived from it. For he who works any of the good things for the sake of hunting for glory from men—whether he is able to enjoy it or not (for often even when doing everything for this, he will not be able to attain it)—whether then he attains it or misses it, he has received his reward here, and will receive no recompense there for this. Why? Because, having anticipated it, he deprived himself of the honor from the Judge, having preferred the things present to the things to come, and the glory from men to the verdict of the just Judge. But if, for this very reason only, we work any of the spiritual things, so that we may please Him alone, Who has the wakeful eye, to Whom all things are naked and laid open, our treasure remains unspent, and the rewards remain intact, and the blessed expectation already provides us with much consolation from this, and in addition to that treasure being kept for us in a secure storeroom, the glory from men will also follow. ^D For then we enjoy it with more abundance, when we despise it, when we do not seek it, when we do not pursue it. And why do you marvel if this happens in the case of those who undertake the spiritual philosophy, where even in the case of those fluttered by the affairs of the world, most of them especially despise it, and disregard those who wish to seek the acclaim from men, and you will find them mocked by everyone for reaching out for vainglory? What then could be more wretched than us, who pursue spiritual things, if we are to gape in the same way as they do for the acclaims of men, and not be content with the praise from God? Just as Paul also says, whose praise is not from men, but from God. Do you not see, beloved, even in the horse races, how those who drive the horses, while the whole crowd is sitting and pouring out countless acclaims, do not turn around, nor do they reap pleasure from the acclaim of those men, but they look to one man alone, the king sitting in the midst, and by paying attention to his nod, they disregard the whole multitude, and only then do they think highly of themselves when he crowns them? Imitating these, do not you make much account of the acclaim of men, nor for this reason pursue virtue, but await the verdict of the just Judge, and paying attention to His nod, thus manage your whole life, in order that you may be continuously nourished here with the blessed hopes, and there enjoy the eternal goods, which may it be granted that we all attain, by the grace and love for mankind of our Lord Jesus Christ, with Whom to the Father, together with the Holy Spirit, be glory, power, honor, now and always, and for the ages of ages. Amen.

HOMILY III

And God said: Let there be lights in the firmament of the heaven to shine upon the earth, to divide the day from the night, and let them be for signs, and for seasons, and for days, and for years.

α'. I wish to take hold of the customary teaching, and I groan, and I shrink back; for a cloud of despondency has approached and confounded my reflection; or rather, not only despondency, but also anger, and I do not know what I am doing; for shortage holds my mind. For when I consider that, the devil having breathed ever so little, you all have delivered into oblivion all that continuous teaching of ours, and the daily exhortation, and have run to that satanic procession, having taken hold of the horse race, with what zeal shall I be able to make the teaching to you again, when the former things have so suddenly flowed away? For that which especially intensifies my despondency, and makes my anger more violent, is this, that together with our exhortation, you have also cast out from your own soul the reverence for the Holy Forty Days, and have thus delivered yourselves to the nets of the devil. How could anyone, even if he had a heart of stone, bear such negligence on your part with gentleness? I am ashamed, believe me, and I blush, when I see us laboring in vain, and casting the seed into rocks. But even if you do not listen to what is said, or if you disregard it, my rewards remain completed. For I have finished doing all my own part, and I have paid the silver, and I have made the admonition; but I fear and I tremble lest by this very thing I become a cause of greater condemnation for ourselves. For the servant, he says, who knows the will of his master, and has not done it, will be beaten with many. For no one can take refuge in ignorance, as we make the same things heard and demonstrate and the devilish snares every day.

[A-85] By these brief words, the blessed prophet, speaking through the Spirit, wishes to teach us certain ineffable things. For since he said, "Let us make man," and the Creator of all things added counsel and deliberation, so to speak, He shows by this manner of speaking the honor due to the one to be formed, and before the formation He instructs us; and furthermore [He shows] the magnitude of the authority which He is about to entrust to the one who is about to be created. Having therefore said: "Let us make man in our image, and after our likeness," He adds: "And let them have dominion over the fish of the sea." See how from the very beginning He indicates to us the treasure that is hidden. For the prophet, speaking by the divine Spirit, sees even things that do not yet exist as if they were existing and had already happened. Why, then, tell me, having said: "Let us make man," does He now say: "And let them have dominion"? He is already hinting to us of a mystery hidden from this. Who are they that should have dominion? Is it not clear that he said this while alluding to the creation of the woman? You see how there is nothing in the divine Scripture stated simply and in vain, but even a chance word has a vast treasure stored within it.

[B-85] 4. And do not let what has been said surprise you, beloved. For such is the custom for all the prophets, to speak of things not yet happened as if they had happened. Since, with their spiritual eyes, they used to see things that were about to come to pass after a long number of years, for this reason they discoursed of all things as if they were already lying before their eyes. And that you might learn this clearly, listen to the blessed David saying, and prophesying before so many generations the things concerning the cross of Christ and crying out: "They pierced my hands and my feet," and again, "They divided my garments among themselves." See how he proclaimed beforehand things about to happen after a long time as if they had already happened! Thus also this blessed prophet, already alluding to us the creation of the woman 76, says enigmatically: "And let them have dominion over the fish of the sea." Then going forward again, he says more clearly: "And God created man; in the image of God He created him; male and female He created them." Observe how much precision he uses, saying the same thing once and twice, so that the things said might be able to be deposited in the minds of the hearers. For if this had not been the object of his concern, it would have sufficed to say "And God created man"; but he adds again: "In the image of God He created him." Since he taught us through what preceded, according to what it is said, "In the image," for this reason, by repeating the same account here, he says: "In the image of God He created him." And in order that he might not leave even a shameless excuse for an apology to those who wish to contend with the doctrines of the Church, he proceeds little by little and teaches the same things again, that he used the name of the "image" according to the fact of ruling and having all created things in subjection. But for now, let us see what he says: "And God created man; in the image of God He created him; male and female He created them." That which he hinted at above, saying, "And let them have dominion," he said more clearly here; yet even this he taught us in a hidden way; for not yet having taught us about the formation [of the woman], nor having said whence the woman was produced, he says: "Male and female He created them."

[A-86] Do you see how he recounted what had not yet happened as if it had happened? For such are the spiritual eyes; for these bodily eyes cannot see things that are seen as the eyes of the Spirit see things that are not seen, nor even things that exist. Since, therefore, he said, "Male and female He created them," he makes the blessing towards both, and says: "And God blessed them, saying: Increase and multiply, and fill the earth, and have dominion over it, and have dominion over the fish of the sea." Behold the excellence of the blessing. For the "increase and multiply, and fill the earth" might be seen as spoken also concerning irrational animals and reptiles; but the "have dominion and rule" [is spoken] concerning the man and the woman. Behold the philanthropy of the Master; even before bringing her forth, He makes her a sharer in the authority, and deems her worthy of the blessing. "And have dominion," He says, "over the fish of the sea, and over the birds of the sky, and over all the cattle, and over all the earth, and over all the reptiles that creep upon the earth."

5. Did you see an ineffable power? Did you see the magnitude of authority? Did you see all created things brought under the subjection of this creature? Do not then imagine anything small regarding this rational living being, but pondering the magnitude of the honor and the good will of the Master towards it, marvel at His ineffable philanthropy. "And God said: Behold, I have given you every herb yielding seed, which is upon all the earth, and every tree which has in itself the fruit of seed yielding; 77 to you it shall be for food, and to all the wild beasts of the earth, and to all the birds of the sky, and to every reptile creeping upon the earth, which has in itself the breath of life, and every green herb for food. And it was so." Behold with me, beloved, the accuracy of the words, and the ineffable philanthropy of God, and do not pass over any of the things said simply. "And God said," he says, "Behold, I have given you every herb yielding seed": the discourse is made toward the two, and this, before the woman had even been brought forth. Then, so that you might learn His overflowing goodness, see how He displays the philanthropy and the overflowing bounty not only towards the man and the woman who had not yet been brought forth, but even towards the irrational animals themselves. For having said, "To you it shall be for food," He added, "And to all the wild beasts of the earth." See again another abyss of philanthropy. For He has made provision not only for the tame irrational animals, which are suitable for our sustenance and for service, but even for the wild beasts. And who could attain in worth to this infinite goodness? "To you it shall be for food," He says, "and to all the wild beasts of the earth, and to all the birds of the sky, and to every reptile creeping upon the earth, which has in itself the breath of life, and every green herb for food." Much providence is shown by the Master regarding the man who was created by Him. For since He brought him forth and handed over to him all the authority of creation, so that he might not at once and from the beginning, seeing the multitude of irrational animals, have difficulty, as if he were unable to suffice for the feeding of such animals, before he could even entertain any thought about this, the good Master, anticipating him, comforting him as it were, and showing that both he and all the irrational animals would have great abundance, with the earth serving the command of the Master for the sustenance of these, having said, "To you it shall be for food," He immediately added, "And to all the wild beasts of the earth, and to the birds of the sky, and to every reptile creeping upon the earth, which has in itself the breath of life, and..."

all green grass for food." And it happened so. All things that the Creator commanded, he says, came into existence, and all things were established in the proper order. For this reason, he straightway added: "And God saw all things that he had made, and behold, they were very good."

^A Ϛ΄. Who could praise the precision of the divine Scripture as it deserves? For behold, even here, by a single statement—"And God saw all things that he had made"—it has stopped the mouths of all those who attempt to contradict what follows. "And God saw all things that he had made," he says, "and behold, they were very good." "And there was evening, and there was morning, a sixth day." For since, upon each of the things created, he used to say, "And God saw that it was good," now, when all things were finished, and the works of the sixth day had received their end, and the one who was to enjoy all the things created had been brought into the midst, he says: "And God saw all things [78] that he had made, and behold, they were very good." See how, by grasping all the created things through this word, "all things," he assigned praise to all the things that had been created. For it was not enough to say, "All things," but he added, "that he had made"; and he did not even stop at this, but "And behold, they were good," and "Very good," he says—that is, exceedingly good. When, therefore, the Master, who brought things from non-being into being, calls the creations good and very good, who would dare, even if he were filled with madness, to open his mouth and speak against the things said by God? For since, among the things that are seen, not only was light created, but also darkness, the opposite to light; and not only day, but also night, the opposite to day; and in the case of the seeds given forth from the earth, not only useful plants, but also lethal ones; and trees not only bearing fruit, but also barren; and animals not only tame, but also wild and untamable; and in the case of those brought forth from the waters, not only fish, but also whales and other sea beasts; and land not only habitable, but also uninhabitable; and not only flat plains, but also mountains and glens; and regarding birds, not only tame ones and those suitable for our food, but also wild and unclean animals—kites, vultures, and many other such things; and in the case of those things given forth from the earth, not only tame animals, but also snakes, vipers, dragons, lions, and leopards; and in the air, again, not only beneficial rains and winds, but also hail and snow—if anyone wished to examine each in detail, he would find many things in each of the created things that are considered not only not useful to us, but even harmful. Therefore, in order that it might not be permitted to any of those who come after and look upon the things created to find fault with what has been brought into existence and to say, "Why is this? To what end is this? This was made well, but that was not made well"—on account of this, the holy Scripture, as it were, stops the mouths of all who attempt to act without understanding; after the creation of all things on the sixth day, it says: "And God saw all things that he had made, and behold, they were very good." What could be equal to this trustworthiness, when the Creator of all things himself confirms it and says ^C that all the things that have been produced are good? And very good? When, therefore, you see someone being moved by his own reasonings and wishing to speak against the divine Scripture, as one who is mad, turn away from him; or rather, do not even turn away, but pitying him for his ignorance, bring forward what has been said by the divine Scripture and say that "God saw all things that he had made, and said, 'Behold, they are very good'"; and perhaps you will be able to restrain his licentious tongue. For if, in human affairs, when we see some of those in positions of authority confirming the things that have been produced, we do not contradict them, but agree, and often [79] prefer their judgment to our own; how much more in the case of the God of all, the Creator of all visible things, is it necessary to do this, and, having learned his judgment, to put our own reasonings to sleep and dare nothing further, but to know and be convinced that all things were brought forth by him for a certain reason and out of philanthropy, and that nothing has been created simply and in vain; but even if we, on account of the weakness of our own reasonings, are ignorant of the use of the things created, he, according to his own wisdom and resourceful philanthropy, brought everything forth.

^D ζ΄. "And there was," he says, "evening, and there was morning, a sixth day." At the end of the sixth day, he placed the end of all the creations; for this reason, he also added: "And the heaven and the earth and all their host were finished." See the burdenless and concise nature of the divine Scripture. Having remembered the most essential elements, it no longer mentioned the rest in part, but having said, "The heaven and the earth were finished," it says, "and all their host," indicating by this everything upon the earth and in the heaven. For the "host" of the earth is what is given forth from it: the budding ᵈ of herbs, the producing of crops, the fruits of the trees, and all other things with which the Creator adorned it; and again, the "host" of the heaven is the sun, the moon, the variety of the stars, and all the creations in between. For this reason, having mentioned the heaven and the earth, the divine Scripture embraced the whole of creation through these elements. "And God finished," he says, "on the sixth day his works which he made." See how he says the same thing once and twice, so that we may learn that until the sixth day, all things of the creation had been made. "For he finished," he says, "on the sixth day his works which he made, and he rested on the seventh day from all his works which he made." What is, "And he rested on the seventh day from all his works which he made"? See how the divine Scripture speaks about all things in a human way and for the sake of his condescension toward us; for we could not otherwise understand these things unless we were deemed worthy of such condescension. "And God rested," he says, "on the seventh day from all his works which he made." He stopped, he says, from creating, and bringing things from non-being into being. For he brought forth all that he needed to, and he created the one who was to enjoy these things. "And God blessed," he says, "the seventh day, and sanctified it, because in it he rested from all his works which God began to do." Since he stopped creating, and had brought forth all that he willed according to his own philanthropy into the midst by his own command, and had placed an end to the things being created on the sixth day; and he willed to bring forth nothing else on the seventh because all that he willed was now fulfilled; in order that this day might have some superiority, and might not seem to have anything less

^A because nothing was created on it, He deems it worthy of a blessing. And God blessed, he says, the seventh day, and sanctified it. What then? Were the rest not blessed? Yes, he says, but for those, it sufficed in place of every blessing that the creatures were brought forth on each of them; for this reason, on those He did not say, “He blessed,” but on the seventh alone, having said this, He added, And He sanctified it. What is, And He sanctified it? He set it apart. Then, the divine Scripture, teaching us also the reason for which He said, And He sanctified it, added, Because on it He rested from all His works which God began to do. Already from here, from a beginning of enigmas, God provides us with teaching, instructing us to dedicate and set apart one day in the cycle of the week entirely to the work of spiritual things. For this reason also, the Master, having completed all the works of creation in six days, deemed the seventh worthy of a blessing and sanctified it, because on it He rested from His works which He began to do. But from here again I see a vast sea of thoughts rising for us, and I wish not to pass over it simply, but also to take you as partners in this spiritual merchandise. What then is the question arising for us from this? Since the divine Scripture here says that God rested from His works, in the Gospels Christ says, My Father is working until now, and I am working. Does there not seem to be from the utterance of the words some contradiction in what is said? But may it not be so; for there is nothing contradictory among those things contained in divine Scripture. For here, when Scripture said that God rested from His works, it teaches us that He ceased from creating and from bringing things from non-being into being on the seventh day; but Christ, saying that My Father is working until now, and I am working, declares to us His continuous providence, and calls working the holding together of those things that have been made, and granting them continuance, and steering [the universe] for all time. For if this were not so, how could this whole have stood, without the hand from above governing and administering both all visible things and the race of men? And if someone should wish with great gratitude to observe item by item those things carried out every day for our benefit by the Creator of all, he will find an abyss of philanthropy. For what reasoning, or what mind will be capable of reaching the ineffable goodness which He exhibits towards the race of men, making the sun rise on the evil and the good, and raining on the just and the unjust, and granting all other abundance? Perhaps we have extended our discourse further than necessary, not having done this simply or in vain, but in order that those who are absent may know, through you, how much they have deprived themselves, by depriving themselves of spiritual teaching for the sake of bodily food. But in order that their distress may not be intensified, show brotherly kindness towards them by passing on to them what has been said by us; for this is a proof of genuine love. For if, in the case of visible food, those who do this and preserve the things from the table for their acquaintances, bring forth a greatest ^B proof of love, much more will this, being done in the case of spiritual things, provide us with much praise; for again the benefit will revert to us. For he who is eager to teach his neighbor does not benefit him as much as he procures a greater reward for himself, and reaps a double gain, both enjoying a greater reward from God, and himself, through the things by which he attempts to teach his brother, coming into a remembrance, and renewing in himself the memory of these things.

8. Understanding, therefore, your gain, do not begrudge your brothers, but let them now learn from you the things said by us. And that they may not be about to learn these things from you by way of a favor, draw them to us, persuading them that the consumption of bodily food never becomes a hindrance to spiritual teaching; but one must consider every time suitable for a discussion of spiritual words. If we look at these things with accuracy, we shall be able, both while staying at home, and after the meal, and before the meal, having taken in hand the divine books, to reap the benefit from them, and to provide spiritual food to the soul. For just as the body needs sensible food, so also the soul needs daily reminder and spiritual food, in order that, being strengthened, it may be able to withstand the uprisings of the flesh, and the perpetual enemy, who is looming over us and making our soul a captive, if we should even for a short time wish to be slothful. Therefore also the prophet David called him blessed who meditates in the law of the Lord day and night; and the blessed Moses also, instructing the nation of the Jews, taught them, saying, Having eaten and drunk, and having been filled, remember the Lord your God. Do you see how even then it is most fitting, after the enjoyment of food, to set before yourselves the spiritual banquet, so that not even after the satiety of bodily food may the soul, having been slothful, fall into some destruction, and ^C give room to the stratagems of the devil, who is watching for every opportunity and wishing to deal us a mortal blow? And again elsewhere this same prophet said, Remembering and rising up, remember the Lord your God. Did you see how it never befits us to cast this remembrance out of the soul, but to have it engraved upon the conscience, and to be continuously alert, and never to grant any respite to ourselves, but knowing the madness of him who has taken up enmity against us, to be sober and vigilant, and to fence off his incursions, and never to neglect spiritual food? For this is our salvation, this is the spiritual wealth, this is the security. If we thus fence ourselves every day, both through reading, and through hearing, and through spiritual discussion, we shall be able ourselves to become unconquerable, and to render the machinations of the wicked demon void, and to attain the kingdom of heaven, by the grace and philanthropy of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, power, honor, now and always, and to the ages of ages. Amen.

HOMILY XI

1. I know that I have strained your mind in the past few days with deeper thoughts; because

I wish today to present to you a simpler instruction. For just as the body, once it has become emaciated by fasting, requires a little respite so that it may again, with reinvigorated zeal, embark upon the struggles of the fast, so too the soul needs to rest and be relaxed. For it is not right to be always straining, nor always relaxing, but to do one at times and the other at times; and in this way to steer both the state of the soul and the impulses of the flesh. ^B For just as constant straining makes one weary and causes one to collapse under the labor, so likewise constant relaxation leads to sloth. One can see this happening both for the soul and for the body. Therefore, in all things, moderation is good. And this very thing the God of all teaches us, even through the created things which He brought forth for our sustenance. And that you may learn this, let us examine the account regarding day and night—I mean, regarding light and darkness. For since He has set aside the day for the work of human nature, and the darkness of night for rest and cessation from labors, He has fixed measures and bounds for each, so that we all might enjoy the benefit therefrom. For that light is the time for daytime work, hear David saying: "Man shall go forth to his work, and to his labor until evening" (Ps. CIII, 23). And he well said, "until evening"; for when evening arrives, the light withdraws, and the darkness, having arrived, puts human nature to sleep, and causes the body, which has labored, to rest, and relaxes all the senses, and like an excellent nurse, ^C eases all the senses from labors [83] and toils by her own care. But when the measure of the night is fulfilled, through the presence of the light which rouses it, it prepares them to set upon the solar rays with invigorated senses, and to take up their accustomed works with fresh and fervent zeal. This can also be seen to have happened in the turnings of the year. For spring follows winter, and thus when summer arrives, autumn succeeds it, so that by the alteration of the mixture of the airs our bodies may be rested, and neither be destroyed by being frozen for too long by the cold, nor be dissolved by being heated for too long by the intensity of summer; for this reason He arranges for us to be exercised by autumn before winter, and by spring before summer. And if anyone were willing to contemplate all things with gratitude, he would find in all created things a certain order and reason, and nothing at all has come to be simply and at random. This one could also see in the seeds that are given forth from the earth. For the earth does not yield everything at the same time, nor is the same time suitable for the care of the things sprouting from it; but the farmer ^D knows the appropriate time, having learned this from the wisdom given by God, and he understands when it is necessary to cast the seeds, and when to deposit the young trees and the vine into the laps of the earth, and when to touch it with the sickle for the harvest, and when to pick the fruit of the vine and to cut the clusters, and at what time to collect the fruit of the olive. And you will find, if you wish to investigate these things in detail, that great wisdom is also laid up among those who work the earth. And this is not only to be seen on the earth, but also on the sea. For there, too, one can see another marvelous wisdom. For does not the pilot know when it is necessary to launch the boat, and to cast it out from the harbor, and to traverse the seas? And one can see especially among them the intelligence which the wisdom of God has deposited in human nature. For those who travel the highways do not know the paths with as much accuracy as these men make their journey with safety in the waters. Wherefore the Scripture also, struck with wonder at the surpassing wisdom of God, said: "Who gives a path in the sea, and a track in the mighty water" (Isa. XLIII, 16). What human intellect is able to discern these things? By the same reasoning, one would find these things ordained even in the taking of human food. For at every season and at every turning of the year, the Lord has graciously provided us with different foods; and like an excellent nurse, so the earth provides us with bounties from itself, serving the command of the Creator.

2. But so that I may not extend this discourse further, it is possible for you, being intelligent, to gather the rest for yourselves. [84] "Give an occasion," it says, "to a wise man, and he will be wiser" (Prov. IX, 9). For this is not only to be seen in the case of our food, but also in that of irrational creatures. And you will be able, if you wish, by investigating out of many other things, to understand the ineffable wisdom of the most skillful God, and His ^B surpassing goodness, and how each of the things that have come into being was brought forth with a certain reason. According to the same rule, therefore, we shall find it now set out for us in the season of the holy Forty Days. For just as on the roads there are stations and inns so that travelers who have become weary might rest and, ceasing from their toils, might in turn take up the journey again—and on the sea there are shores and beaches and harbors, so that even there those sailing, after having traversed many waves and having stood against the onsets of the winds, having rested a little, might in turn take up their sailing again—in the same way, now, for the holy Forty Days, for those who have accepted the race of the fast, the Lord has graciously provided these two days of the week, like stations, and inns, and shores, and beaches, and harbors, to rest for a short while, so that having eased the body a little from the toils of the fast, and having comforted the soul, after these two days have passed, those who are making this good and profitable journey ^C may again take it up with zeal. Come, therefore, let us also, since today is a day of relaxation, exhort your charity to keep the gains gathered from the fast with safety, so that having rested a little, you may again produce an increase upon what has gone before, and thus, having little by little built up a great merchandise for yourselves, you may thus reach the Lord's day, and bring your spiritual vessel, laden, into the harbor of the holy feast. For just as all things that have been brought to pass by the Lord—as the discourse has shown, and the testimony of facts teaches—have been created with a certain reason, fulfilling a necessary need, so also it is fitting that the things which are done by us should not be done simply, nor in vain, but for the sake of benefit and

^A for the gain of our salvation. For if those who pursue worldly affairs would never endure to undertake a task without first considering the profit to be had from it, how much more is it just for us to do this, and not simply run through the weeks of the fasts, but to examine our own conscience, and to scrutinize our reasoning, and to observe what we have achieved in this week, and what in the other, and what progress we have received for the coming one, and which of the passions within us we have corrected. For if we are not intending to order our own affairs thus, and to show such diligence regarding our own soul, there will be no profit for us from the fast, nor from the abstinence which we endure, especially if we appear less eager than those who show such great diligence in the gathering of money. For you will find each of them displaying all vigilance, so that they add to what they have from the day before, and never reaching satiety; but the more their wealth increases, so much more the desire and the diligence are extended. If, therefore, ^B where worldly concerns are involved, and where wealth often works great damage to the salvation of the soul, they show such vigilance, how much more is it necessary to do this where there is abundant benefit from the diligence, and the reward is inexpressible, and the gain is infinite? For there, even with all these things, there is much uncertainty; for the possession of money is insecure, not only because, when death arrives, it remains here and provides no use to the one who gathered it, but also because, as the money stays here, he is forced to be held to the account for it with great severity. There are also many times ^C even before death, after many labors, and sweats, and hardships, when, as if a storm has suddenly fallen upon the circumstances of affairs, one who possessed a great abundance of wealth has become poorer than the very destitute. And these things can be seen happening every day. In spiritual commerce, however, there is nothing like this to fear; for this remains steady and immovable, and where we most need it, there it provides us with much comfort from itself.

3. As we have the opportunity, therefore, I entreat you, let us at least bring the same diligence to this spiritual commerce, and let us never cease being anxious about this: whether we have achieved anything, and whether we have turned through great vigilance any of the passions that trouble us to flight, so that, having the assurance from our conscience, we may reap much pleasure. For this is not the only thing sought—that we should be present here every day, and listen continuously to the same things, and be fasting through the whole of Lent; for if we do not intend to gain anything from this constant coming and exhortation, and to offer something useful for our own soul from the season of the fast, these things will not only fail to benefit us in any way, but will also become an occasion for greater condemnation for us, when, though we enjoy such diligence, we remain the same; and if neither the wrathful man becomes gentle, ^D nor the irascible one is transformed into meekness, nor the envious man turns himself to friendliness, nor the one who is maddened about money, having abandoned that passion, prepares himself for almsgiving and the feeding of the poor, nor the debauched becomes temperate, nor the one who is fluttering about this vain reputation learns to despise it, and to desire the true [86] reputation, nor the one who is lazy regarding love toward his neighbor, having roused himself, learns—not only to be no less than the tax collectors (for, “If you love those who love you,” he says, “what extra thing do you do? Do not even the tax collectors do the same?”), but to prepare his reasoning to look upon his enemies with gentleness, and to display much love toward them. If we do not overcome these passions, and the others which are sown within us—by being present here every day, and enjoying continuous hearing, and participating in such teaching, and having the help from the fast—what excuse will we have? What defense? Tell me, I pray you, if you see your child going to school every day, and as time goes on, gaining nothing more from it, will you bear it acceptably? Will you not both impose lashes upon the child and blame the teacher? If, then, you learn that everything from the teacher has been done, and nothing has been left undone, but the laziness of the child has been the cause of everything, will you not transfer all the anger onto the child, having absolved the teacher of the cause? It is right that the same thing should happen here too. For we, as having been assigned by the grace of God, as spiritual children, are calling you to this school every day, and are presenting the saving teaching to you; not speaking things from our own mind, but setting in the midst the teachings gifted to us by the Master through the divine Scriptures, and constantly sounding these in your ears. If, therefore, while we display all diligence and vigilance, and lead you on the path of virtue every day, you persist in the same state, consider what pain will be for us, and what condemnation for you, that I may say nothing more. For if the fact that we have omitted nothing of what pertains to your edification shows us to be blameless, yet because we care for your salvation, we cannot bear it gently. For when a teacher sees a student reaping nothing from his own diligence, he is not merely pained, but grieved, seeing himself laboring in vain.

4. I say these things now, not to grieve your love, but to rouse and prepare you, so that you do not simply exhaust the body with fasting, nor run through the days of Holy Lent in vain and for nothing. And why do I say the days of Holy Lent, when it behooves us—if possible, in the whole time of our life—not to let a single day pass in which we do not store up spiritual gain for ourselves, either through prayer, or confession, or benevolence, or some other spiritual work? For if Paul, who is so great and such as he is, who heard those ineffable words [87] which no one has known to this day, cried out saying, “I die every day, I swear by your boasting,” teaching us that he surrendered himself to the dangers for the sake of piety in such a way that…

he made the occurrence of death happen every single day; and what nature did not accept (for we are all subject to one death), this the vehemence of his moral resolve accomplished, even though the benevolent God preserved him for a longer time for the salvation of the rest. ^A If, therefore, he, who abounded in such great achievements and appeared like an angel upon earth, strove to gain something more every day, and to set himself in array against the dangers for the sake of the truth, and to gather for himself spiritual merchandise, and never to stand still—what apology could we possess, we who are not only destitute of all such achievements, but are also subject to so many faults, of which possessing even one alone is sufficient to lead us down to the abyss of destruction, and yet we exert no effort to correct even these? And when the same person is often found to have not only one fault but more—both quick-tempered, and licentious, and grasping, and envious, and passionate—and he wishes ^B to correct neither these nor to lay hold of the works of virtue, what hope of salvation could there then be? I say these things, and I will not cease saying them, so that each of those who hear may receive the appropriate medicine for himself from the things said by us, and may strive, with speed, to depart from the passions that trouble him and return to health, and make himself fit for the practice of virtue. For indeed, in the case of those who are sick in body, even if the physician applies the medicines a thousand times, if the invalid does not endure to persist in the treatment from the medicine, but often—being vexed after the physician has applied it—not bearing the pain, throws it off and does not accept the benefit from it, no one of those who are sound of mind would blame the physician who introduced everything that was his to give. ^C In the same way, we also have prepared the medicine from spiritual teaching and apply it; but it would remain for you to endure the pains, and to enjoy the treatment, and having departed from the disease, to return to true health. For thus you yourselves shall receive a great sense of the benefit, and we shall have no small consolation, seeing those who were formerly sick having returned to health so quickly.

Therefore, each of you, I exhort, even if you did not do so before, at least from this moment let him strive, whatever fault he knows that troubles him more than the other passions, to cut this one out of his soul; and let him use his pious reason, as a sort of spiritual blade, and thus deliver himself from that passion. For God gave us reason sufficient and able, if we were willing to look ^D a little closer, to overcome each of the passions born within us. [88] For this reason, the grace of the Spirit has left behind for us the lives and manner of life of all the saints, recorded through the divine Scriptures, so that having learned that, being of the same nature as us, they accomplished all the things of virtue, we might not be sluggish concerning the practice of this.

5. Or was the blessed Paul not of the same nature as us? For I am inflamed with longing for the man, and for this reason, I will not cease constantly turning him over in my mind, and, as if gazing upon an archetypal image, I look into his soul and am struck by the superiority of his passions—no, by the excess of his courage, and the burning quality of his love toward God; and I calculate that one man, willing it, accomplished the whole collection of virtues, ^A and each of us is not willing to accomplish even an ordinary one. Who, then, will deliver us from the punishment—the inescapable one—when he, who shares the same nature as us and is subject to the same passions, and having been in such great difficulty of times, was, so to speak, day by day dragged, torn, and publicly hauled about by those warring against the preaching—who, also having thought him many times to be dead, then at last, as if having brought their murderous intent into effect, left him so? Does any one of us find himself displaying such a greatness of virtue, we who have become so relaxed and have surrendered ourselves to such sloth? But in order that you may not hear the achievements of this blessed man from our tongue, and the courage which he displayed for ^B the sake of the preaching of piety every day, it is necessary to hear him saying it himself. For when he was put under necessity, because of the deception of the false apostles, to relate his own affairs—for it was so burdensome and heavy to him that he even drew back and never wished to bring these into the open, but even dared to call himself a blasphemer and a persecutor—when he saw the great necessity, in order to sew shut the mouths of the deceivers and to provide a small comfort to those being discipled, he began thus after having said many other things: “In that which any one dares—I speak in foolishness—I also dare.” Observe a soul that loves God; he calls the matter not only boldness but also foolishness, ^C teaching us never to parade about the things done by us simply without necessity, and without someone compelling [us], if any of us should be found to have done some good thing. “In that which any one dares, he says, I speak in foolishness, I also dare”; this means: because I see the great necessity, I am willing to dare, and to display a work of foolishness. “Are they Hebrews? So am I. Are they Israelites? So am I. Are they the seed of Abraham? So am I.” On these things, he says, they boast greatly; let them not think that we fall short; for we partake of the same things. [89] Then he added, “Are they ministers of Christ? I speak as a fool, I am more.”

6. Behold here, my beloved, ^D the virtue of the soul of this blessed man. For since he called what was done by him both boldness and foolishness, even though he had been brought into such great necessity, he was not even then satisfied with what had been said; but when he was about to show himself as surpassing them by a much greater measure, in order that no one might think him to be saying these things out of self-love, he again calls the things said by him foolishness, saying as if to say: For do I not know that I am doing a thing that stands in the way of many and is not becoming to me? But the great necessity that pushed me into this compels me. Therefore, he says, forgive me for speaking words of foolishness. Would that we, who have so many burdens of sins lying upon us, might emulate even the shadow of this, and, though often accomplishing some small thing, not be eager to save this in the treasuries of the mind, but—because we hunt for the glory from men—parade it about, setting it forth in the midst, and through this untimely chatter deprive ourselves of the reward from God. But this blessed man did not suffer such a thing. But what? “Are they ministers of Christ,” he says, “I speak as a fool, I am more”; then from there he brings into the midst those things of which the false apostles had displayed nothing. For how [could] they, who were even warring against the truth, [prosper] to hinder the preaching—

acting in all things according to piety, and unsettling the minds of the simpler ones? Having said, then, ^A “Beyond what I am,” he proceeds to recount the achievements of his bravery, and says: “In labors more abundantly, in stripes above measure, in deaths often.” What are you saying? That which you say is something strange and paradoxical. For is it possible to endure death often? Yes, he says, if not in actual experience, yet in resolution; teaching us that he constantly exposed himself to such dangers for the sake of the preaching to those who caused death to him, but the grace of God kept the athlete safe in the very midst of those dangers, so that great benefit might come to those being discipled by him. “In deaths,” he says, “often; of the Jews five times I received forty stripes save one; thrice I was beaten with rods, once I was stoned, thrice I suffered shipwreck, a night and a day I have been in the deep; in journeyings often, in perils of rivers, in perils of robbers, in perils from my own race, in perils from the Gentiles, in perils in cities, in perils in the wilderness, ^B in perils in the sea.” Let us not pass over these things, beloved, simply; for each one of these alone shows us a sea of temptations. For he did not speak simply of one journey, but, “in journeyings,” he says, “often”; nor of one peril of rivers, but of many and diverse perils, and he endured all things with much excess. And after all these things, he says again: “In weariness and toil, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness, besides the things that are without.”

See how another sea of temptations is opened up for us. For having said, “besides the things that are without,” he hinted that those which were omitted were likely more than those mentioned. And he did not stop even at this, but again teaches us the pressings and the crowdings he endured, saying thus: “The oppression upon me daily, the care of all the churches.” Lo, again, here is a goal sufficient, even if it were the only one, to lead him up to that very zenith of virtue: “The care,” he says, “of all the Churches,” not of one, or two, or three, but of all those throughout the inhabited world. For as much land as the sun traverses, shedding his own rays, so much care and concern did this blessed man also have. Did you see the breadth of his soul? Did you see the greatness of his mind? And the next part that follows again conceals, so to speak, all the things that have been said. “For who is weak,” he says, “and I am not weak? Who is offended, and I do not burn?” Alas, how great is this man’s affection! How great is the watchfulness! How great is the care! What mother is so ^C torn in her bowels for her child who is feverish and lying upon a bed, as this blessed man was more sick in behalf of those who were sick in every place, and was set on fire in behalf of those who were offended? For note for me the emphasis of the word. He did not say, “Who is offended, and I am not saddened?” but, “I burn,” he says, indicating to us the intensity of the pain, and showing, as it were, himself being scorched and burning within on behalf of those who are enduring the stumbling-blocks. I know that I have extended the teaching to great length, and that, too, when I intended to abridge it today, so that you might be able to find a little relief from the toil of the fast; but I know not how, having fallen into the wealth of the achievements of this holy man, like unto a most violent rush of waters, I have thus been carried away by my tongue. Wherefore, having paused the discourse at this point, I exhort your love to carry this constantly in your mind, and to consider this continuously, that being a partaker of the same nature as we, and subject to the same passions, and having a trade that is humble and despised, and stitching skins, and standing in a workshop, since he willed and desired to surrender himself to the labors of virtue, and to make himself worthy of the reception of the Holy Spirit, he enjoyed more abundant honors from above. And we, therefore, if we should wish to demonstrate that which is from ourselves, there is nothing to prevent us from enjoying the same things. For the Master is generous, and He ^D “wills all men to be saved, and to come to the knowledge of the truth.” Therefore, let us make ourselves worthy, and with a fervent zeal let us attain to virtue, though it be late, and having shown the correction of the passions within us, let us make ourselves prepared for the reception of the Spirit, of which may it be that we all be accounted worthy, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, power, honor, now and always, and to the ages of ages. Amen.

HOMILY XII

1. Come, today let us fulfill our promise, and let us touch upon our customary teaching, and let us join to the sequence of the things spoken before the things that are now to be said. For you know that when we are eager, for the first and second time, and desiring to do this, the concern for our brethren has transferred our tongue to the exhortation toward them. For sometimes we were persuading those of the brethren who were sick, and who through the habit of prejudice were separating themselves from this spiritual assembly and cutting off for themselves the joy of the holy feast, through much exhortation and counsel, not to separate themselves for long from the flock of Christ, nor to wander outside this spiritual fold, and while in word and name being united to us, in truth to follow the Jews who sit in the shadow and are nailed to the lamp after the illumination of the Sun of Righteousness; and at other times we were exhorting those of the uninitiated who were gathered here to run to the spiritual calling, and shaking off all sleep and every sloth, with fervent yearning and determined zeal to make themselves ready for the reception of the royal gift, and to hasten to Him who bestows the forgiveness of transgressions and provides ten thousand good things with abundance. Since, therefore, we have also exercised the care befitting us concerning those who stumble regarding the feast of the Passover and who, through this considered small observance, do great damage to themselves, applying the healing appropriate to their wound, and have brought the fitting admonition to the uninitiated, it would be logical thereafter, since we have stood against the matters of disease that were urgent and have fulfilled them, to place before you all in common today the spiritual feast. For just as before the brethren...

having left off our exhortation to them, we were intent upon the sequence of the discourse and overlooked those who were weary, so one might reasonably blame us for having let the suitable time slip by. Thus now, since nothing of what was within our power has been left out, but we have performed the task of teaching and have paid out the silver and have committed the seeds to this spiritual earth 92, it is consistent again to place before you what has been read from the blessed Moses, so that, having harvested the profit from them, we may thus withdraw home. Let us hear, then, what these things are. *This is the book of the generation of heaven and earth, when it came to be; in the day that God made the heaven and the earth, and every herb of the field before it was upon the earth, and all the grass of the field before it sprang up. For God had not rained upon the earth, and there was not a man to till the earth. But a fountain went up from the earth and watered all the face of the earth.* Observe with me again the wisdom of this marvelous prophet, or rather, the teaching of the Holy Spirit. For after having narrated to us in detail all the matters of the creation, and having gone through the works of the six days, and the creation of man, and the authority granted to him over all visible things, now again summarizing all things, he says: *This is the book of the generation of heaven and earth, when it came to be.* It is worth inquiring here why he calls it the book of heaven and earth, even though the book contains many other things and instructs us on many other matters: concerning the virtue of the righteous, concerning the philanthropy of God, and concerning the condescension which He showed toward the first-formed man and toward the entire race of men, and concerning many other things which would not be for the present time to recount. Do not be amazed, beloved; for this is the custom of divine Scripture, not to narrate everything to us in detail everywhere, but, beginning from the most comprehensive things, to leave it to those who receive what is said with sound judgment to discern what follows. And that you may learn that this is so, I make this clear to you from these very things just read. For behold, in what preceded, divine Scripture, having taught us the detailed creation of all things, does not mention all of them now, but says: *This is the book of the generation of heaven and earth, when it came to be; in the day that God made the heaven and the earth,* and the rest.

^B β΄. Do you see how he turns the whole discourse toward the heaven and the earth, leaving it to us to discern from these all the other things? For when he mentions heaven and earth, he has mentioned everything all at once, both things on earth and things in heaven. Just as, therefore, in the narrative of the works of creation, he does not state everything in order, but, mentioning the most comprehensive things, he no longer tells us everything point by point; so also he named the whole book—even if it contains many other things—the book of the generation of heaven and earth, leaving it to us henceforth, through the mention of these, to reflect that it is necessary for everything to be contained in this book: the visible things, those in heaven, and those on earth. *In the day, he says, that God made the heaven and earth, and every herb of the field before it was upon the earth, and all the grass of the field before it sprang up. For God had not rained upon the earth,* 93 *and there was not a man to till the earth. But a fountain went up from the earth and watered all the face of the earth.* Great is the treasure hidden in these few words; therefore, it is fitting that we, guided by the grace of God, should unfold what has been said with much understanding and take you as partners in this spiritual wealth. For the Holy Spirit, foreknowing things to come, so that it might not be permitted to any of those who came later to be contentious and to set up against divine Scripture things from their own reasoning—opposing the dogmas of the Church—and now again, after having taught the order of the things created, and what was brought forth first and what second, and that the earth, serving the word and command of the Master, brought forth the seeds from the earth and was stirred to the birth-pangs, neither needing the sun for cooperation (for how could it, when it had not yet been created?), nor the pouring of rains, nor the labor of man—for neither had he been brought forth into the midst—for this reason he again mentions all things in detail, so that he might bridle the licentious tongue of those who attempt to behave shamelessy. For what does he say? *In the day that God made the heaven and earth, and every herb of the field before it was upon the earth, and all the grass of the field before it sprang up. For God had not rained upon the earth, and there was not a man to till the earth. But a fountain went up from the earth and watered all the face of the earth.* He wishes to say this: that by His word and command things that were not before came into being, and things that were not, these were shown forth all at once. The grass, which is brought forth from the earth; and when he says grass, he means all the seeds. And teaching us concerning the rains, divine Scripture again added: *For God had not rained upon the earth*—that is, not even yet were rains being poured down from above. And after this he furthermore shows us that it did not even need the labor of man: *For man, he says, was not there to till the earth;* as if crying out and saying to all who would come later: "By hearing these things, learn how from the beginning all things that are brought forth from the earth were produced, and do not attribute the whole to the care of those who cultivate the earth, nor ascribe these birth-pangs to them, but to the word and to the command which was given to it by the One who created it from the beginning." All these things happen so that we might learn that it did not need the cooperation of other elements for the bringing forth of its own seeds, but was satisfied with the command of the Creator. And the truly wonderful and paradoxical thing: this earth, which was stirred by His word to the sprouting of such great seeds and displayed its own power, which transcends human reasoning—this same earth, heavy as it is, and bearing such a great world upon its own back, He established upon the waters, just as the prophet says, *Who established the earth upon the waters.* What human reasoning 94 will be able to attain to these things? For since men, when building houses and wishing to lay foundations, first dig and go down into the depths, and even if they see a small moisture, they do everything so as to drain it all out, and thus lay the foundations—for this reason, the Creator of all things creates everything in a manner opposite to human nature, so that you might learn from these things also His ineffable power, and that, whenever He wishes, even the elements themselves are shown to be contrary to their own nature, serving the command of Him who created them.

γ΄. And so that what is said may become clearer to you, for the time being

let us exercise our discourse on the subject at hand; and then we shall move on to another. For this very thing is contrary to the nature of water, to support such a heavy body; and again, for the earth, it is contrary to have its foundation upon such a thing. And why do you marvel? For if you should wish to investigate each of the things that have come into being, you will find the power of the Creator to be infinite, and that by His own will He steers all that is seen. For this also can be seen happening in the case of fire; for while it possesses a consuming energy, and prevails over all things, and easily consumes the entire bulk of stones, and wood, and bodies, and iron, yet, because the Creator commanded it, it did not touch the tender and perishable bodies, but preserved the children unharmed in the midst of the furnace. And do not marvel if it did not touch the bodies themselves, but showed such great order, this irrational element, that it cannot even be told. For it did not even harm their hair, but encircled them and kept them inside; as if acknowledging obedience to the Creator and serving the command of the Master, it kept those wonderful children whole and unharmed, and they walked through the furnace as if in a meadow or paradise, moving with such great confidence. And lest anyone think that the fire did not have its natural energy in what was seen, for this reason the philanthropic Master did not bind its energy, but allowed its burning energy to remain, yet He caused His own servants to be superior to the harm from it. But so that those who cast them in might also know how great the power of the God of the universe is, in their case the fire displayed its own energy; and the same fire held them encompassed within, while it burned and consumed those who were standing outside. Do you see how, when the Master wills, He changes each of the elements to a contrary substance? For He is Creator and Master, and He arranges all things according to His own will. Do you wish to see this same thing happening again with water? For just as here the fire refrained from those who were within and forgot its own energy, but fulfilled its own nature upon those who were outside, so also we shall see the waters producing for some a passage into the depths, while receding for others, so that they might pass through unharmed. Remind yourselves now of Pharaoh and the Egyptians, and of the people of the Hebrews, how those, because of the command of the Master, with the great Moses leading the way, crossed through the Red Sea as if on dry land; while the Egyptians, wishing to come by the same path as them, became submerged and were drowned. Thus the elements know how to revere the servants of the Master, and keep their own impulse constrained within. Let us, as many as are irascible, as many as are prone to anger, as many as are captured by other passions through sloth and betray our own salvation, listen, and let us imitate the such great obedience of these irrational elements—we who have been honored with reason. For if fire, which is so consuming, which is so fierce, refrained from perishable and such tender bodies, what sort of forgiveness will a man find, who is unwilling to bridle his own temper for the command of the Master, and to cast out anger toward his neighbor? And what is greater, that fire, possessing this essence—I mean that of burning—did not display its own energy, but man, the gentle, the rational, the mild animal, acts in ways contrary to his own nature, and through sloth drives himself into the cruelty of wild beasts. For this reason, the divine Scripture also frequently attaches to the passions that trouble us the names of irrational animals, and often even of wild beasts, onto those who have been honored with reason: sometimes calling them dogs because of their shamelessness and impudence: "For dumb dogs," it says, "unable to bark"; sometimes horses because of their lust: "For they became lustful horses, each one neighing after his neighbor's wife"; sometimes donkeys, because of their ingratitude and foolishness: "For he was compared," it says, "to the mindless cattle, and was made like unto them"; sometimes lions and leopards, because of their rapaciousness and greed; sometimes asps, because of their deceit: "The poison of asps," it says, "is under their lips"; sometimes snakes and vipers, because of their venom and wickedness, just as the blessed John cried out, saying: "Ye brood of vipers, who has warned you to flee from the wrath to come?" And it attaches other names appropriate to the passions, so that even if thus put to shame they might at some time return to their own nobility, and be reconciled to their fellow-kin, and deem the laws of God more precious than their own passions, to which they have surrendered themselves through sloth.

δ΄. ^A But I do not know how, by the force of the discourse, we arrived at these things. Come then, let us return to the subject at hand, and let us see what else this blessed prophet wishes to teach us today. For having said, "This is the book of the generation of heaven and earth," ^B proceeding, he describes for us again, more precisely, the creation of man. And since he said briefly above: "And God created man, in the image of God He created him," now he says, "And God fashioned ^C man, dust from the earth, and breathed into his face the breath of life, and man became a living soul." Great is what is said, and full of much amazement, and exceeding human intellect: "And God fashioned," he says, "man, taking dust from the earth." Just as I was saying concerning all the visible creatures, that the Creator of the universe performs all things contrary to human nature so that even through this His ineffable power might be shown, so also now we shall find it has happened in the case of the fashioning of man. For see, He founded the earth upon the waters, which human reasoning cannot accept without faith, and whenever He wills, He prepares all substances, as we have demonstrated, to perform things contrary to their own energy. In the same way, the divine Scripture now shows to us that this happened also in the fashioning of man. "God fashioned," it says, "man, having taken dust from the earth." What do you say? Having taken dust from the earth He fashioned man? Yes, he says, and he did not simply say earth, but, "dust," as one might say, the finer and more worthless part of the earth itself. Great and paradoxical your statement seems to be; but if you understand who the Creator is, you will no longer disbelieve what is happening, but will marvel and worship the power of the One who fashions. But if you are going to investigate these things according to the weakness of your own reasoning, it is likely that you might also take into your mind the thought that from earth a body could never be made, but only a brick, or a potsherd, but such a body could not be made. Do you see that if we do not also take into our mind the power of the One who is fashioning, and calm our own reasonings—which put forward their own great weakness—we cannot grasp the height of what is said? For the things spoken of require the eyes of faith.

^A And these things were said with great condescension and by reason of our own weakness. For even the very saying, “God fashioned man, and breathed into him,” is unworthy of God; but because of us and our weakness the divine Scripture narrates these things in this way, condescending to us, so that, having been made worthy of this condescension, we might have the strength to ascend toward that height. “And God fashioned,” he says, “man, having taken dust from the earth.” For the moment, there is born to us from this—if we desire to be sober—a lesson of humility. For whenever we consider from where our nature had the beginning of its subsistence, even if we arch our eyebrows a myriad of times, we are brought low, we are humbled, and by considering our own substance, we are taught to be moderate. For this reason, also, God, caring for our salvation, thus guided the tongue of the prophet for our instruction. For since divine Scripture had already said, “And God made man, according to the image of God He made him,” and handed over to him all the beginning of those things that are seen, [so that he might not,] in ignorance of the composition of his own substance, imagine great things and overstep his own limits; for this reason, ^B repeating itself, it teaches also the manner of the subsistence, and the beginning of the generation, and from where the first man was brought forth, and how he was brought forth. For even if, after this instruction, and after knowing that he has the beginning of his subsistence from the earth—from which come the seeds, from which come the irrational animals—even if the fashioning, and the incorporeal substance of the soul, has been granted to him great preeminence through the philanthropy of God; for because of this, both to be rational and to have the sovereignty over all things, he received; if, therefore, even having learned these things, because of the deception by the serpent, he who was fashioned from the earth imagined equality with God; if the blessed prophet had been content with the first narrative, and had not repeated everything and instructed us with precision, where would we not have drifted in our madness?

5. So it is a very great thing for our instruction in philosophy to learn from where we had from the beginning the subsistence of our substance. “And God fashioned,” he says, “man, having taken dust from the earth, and breathed into his face the breath of life.” Since He was conversing with men who were not able to hear otherwise than as it was possible for us to hear, He thus used the coarseness of words, both so that He might teach us that the philanthropy of the Master willed that this one, fashioned from the earth, should also possess a rational substance of the soul, through which this animal was shown to be complete and perfect. “And He breathed,” he says, “into his face the breath of life.” He bestowed, he says, a vital activity through the in-breathing upon him who was fashioned from the earth, and this became the subsistence of the substance ^C of the soul. “He added, therefore, ‘And the man became a living soul.’” That one who was fashioned, he from the dust, having received the in-breathing, the breath of life, “Became,” he says, “a living soul.” What is, “A living soul”? One that is active, having the members of the body served by its own activities, and following its own will. But I do not know how we have inverted the order, and the intensification of wickedness has become so great that it compels her to follow the desires of the flesh, and, having brought down from the throne her who ought to preside and command in the manner of a mistress, we force her to obey the pleasures of the flesh, ignoring her nobility, and how great her preeminence happens to be. For consider for me the order of the fashioning, and ponder before the in-breathing of the Master, which happened to him for a breath of life, “and he became a living soul,” what was the one who was fashioned. Simply a soulless, inactive image, and useful for nothing, so that the whole, and that which brought him into such honor, is that which came to be in him from God. And so that you might perceive this, not from those things that happened then, but also from those things that happen now day by day, consider for me, after the departure of the soul, how this body appears loathsome and unpleasing; and why do I say [98] loathsome and unpleasing? How it is something to be shunned, filled with stench, filled with every deformity, that which, before this, when it had the soul directing it, was radiant, graceful, filled with much beauty, filled with much intelligence, having much aptitude for the activity of good deeds. Pondering all these things, and considering the nobility of our soul, let us do nothing unworthy of it, nor let us befoul it with absurd deeds, dragging it down into the subjection of the flesh, and, concerning one so noble, and having been deemed worthy of such preeminence, becoming so unfeeling, and ungrateful. For because of the substance of this soul, we who are entangled with a body—if we wish—will be able, since the impulse from God is joined to our aid, to compete with the incorporeal powers, and, walking on earth, to live our lives as if in heaven, and to have nothing less than them, but perhaps in some way even more; and how, I say. For when someone is found, after being ^D entangled with a corruptible body, living the same life as the powers above, how shall he not be deemed worthy of more of the impulse from God, since he, even while subject to the needs of the body, has kept intact the nobility of the soul?

And who, he says, could ever be found such a one? Appropriately, the matter has seemed impossible to us because of the great drought of virtue. But if you wish to learn that this is not one of the impossible things, consider for me, from the beginning until the present, those who have been well-pleasing to the Master: that great John, the son of the barren one, the citizen of the desert, Paul the teacher of the inhabited world, and the whole string of the saints who happened to be of the same nature as us, subject to the same needs of the body; and do not any longer think the matter impossible, nor become more slothful regarding virtue, having received such incentives from the Master towards embracing it with ease. For indeed, our philanthropic Master, knowing the weakness of our choice, and how easily we slip, left us great medicines—the reading of the Scriptures—so that, applying these to ourselves constantly, and considering the lives of those wonderful and great men, we might be spurred to zeal, and not be neglectful of virtue, but

flee from wickedness, and do everything so as not to render ourselves unworthy of those ineffable goods; of which may it be granted that we all may attain, by the grace and love toward man of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, power, honor, now and always, and unto the ages of ages. Amen.

HOMILY XIII

And the Lord God planted a paradise in Eden toward the east, and put there the man whom he had fashioned.

1. Seeing your insatiable longing and the great desire and intense concentration, and all of you gaping and fluttering toward spiritual instruction, although I am conscious of great poverty in myself, I strive constantly and every day to set before you this poor and humble table, trusting that, being inflamed with desire, you will receive with eagerness what is said; since one might see this happening even in the case of sensory foods. For when those who are invited have an aroused appetite, even if the table is poor and the host humble, they consume what is set before them with great pleasure; but when those who are invited have a depressed appetite, even if the table is very valuable and has varied dishes, it is of no use, there being no one able to make use of what has been prepared. Here, however, because your eagerness happens to be aroused by the grace of God, and the table is spiritual, we also speak with much longing, knowing that we are setting these divine teachings before attentive ears. For when a husbandman finds a rich and deep-soiled field, having demonstrated all that is on his part toward it, and having cut the furrows, and drawn the plow, and pulled out the weeds, he casts the seeds with bounty, and already nourished by good hopes, he awaits day by day the sprouting of what has been sown, paying attention to the fertility of the soil, and ready to receive a harvest many times greater than the seeds. In the same way, we also, seeing your eagerness growing every day, your longing ripening, and your zeal gaining increase, have good hopes concerning you; and we ourselves hasten to contribute with more eagerness and zeal according to our power for the building up of your love, for the glory of God, for the boasting of the Church of God. Come then, if you please, taking up a little of what was said before, let us proceed in sequence with what has been read today. And what was it that was moving us before, and until where did we extend the word when we ended the instruction, it is necessary to say. "And God fashioned," he says, "man, taking dust from the earth, and breathed into his face the breath of life, and the man became a living soul." What I said then, this I will say now, and I will not cease saying it continuously: that great and ineffable is the philanthropy of the Creator of all toward our race. For he used much condescension for our salvation, and deemed this creature, I mean man, worthy of much honor, showing through words and through deeds that he shows more care for him than for all visible things. For nothing prevents us from examining the same things again today for the sake of your love. For just as the nature of incense, the more it is turned by our fingers, the more fragrance it provides; in the same way, one can see this happening also in the case of the Scriptures: the more one strives to delve into them, by so much the more is he able to look upon the hidden treasure, and to harvest from there much and ineffable wealth. "And God fashioned," he says, "man, taking dust from the earth." Observe for me the difference immediately from the very introduction of the words. For in the case of all the other things that were created, blessed Moses taught us the manner of the creation, saying that God said, "Let there be light," and there was light; "Let there be a firmament"; and, "Let the water be gathered," he says; and, "Let there be luminaries"; and, "Let the earth bring forth the herb of grass"; and, "Let the waters bring forth creeping things of living souls"; and, "Let the earth bring forth a living soul." Did you see how by a word all things were created? But let us see then what he says regarding the creation of man. "And God fashioned man." See how through the condescension of the words, which he used for our weakness, he simultaneously teaches the manner of the creation, and points out the changed and, so to speak—to put it humanly—fashioned-by-hands nature of the work of God, just as another prophet also says: "Your hands made me, and fashioned me." For if he had simply commanded, tell me, for man to be brought forth from the earth, would not that which was commanded have been brought to pass? But in order that through the manner of the creation an abiding instruction might be stored up for us, so that we might not imagine anything more of the nature, for this reason he narrates everything with such precision, and says: "God fashioned man, taking dust from the earth."

2. Observe also in this very thing the honor. For he does not simply take earth, but dust, the finest part, as one might say, of the earth, and this very dust from the earth he changed by his own command into the nature of a body. For just as he brought forth the very substance of the earth not existing before, so also now, when he willed, he changed the dust from the earth into a body. Here it is good to raise what was said by the blessed David: "Who shall speak of the mighty acts of the Lord, will make heard all his praises?" because from dust he showed forth such a creature, and brought him to such honor, and shows such benefits toward him from the beginning and from the very start, demonstrating through all things his own philanthropy. "And he breathed," he says, "into his face the breath of life, and the man became a living soul." Here some of the senseless, being moved 101 by their own reasonings, and thinking nothing worthy of God, nor considering the condescension of the words, attempt to say that the soul is from the essence of God. O the madness, O the insanity! How many paths of destruction did the devil cut for those who wish to nurse him? And that you may learn, observe how they go in opposition to one another. For some of them, taking hold of the wording which says that "he breathed," say that souls are of the essence of God; others again say that they are also changed into the essence of the lowliest irrational creatures. What could be worse than this folly? For because their reasoning was darkened, and the

eye of their mind blinded, they are carried toward precipices, being in opposition to one another—some lifting the Scripture above its proper worth, others pulling it below its worth. For if they were to try, because the Scripture says, "He breathed into his face," to attach a mouth to God, then necessity would also compel them to attach hands to Him, since it says, "He fashioned man." But in order that we not be forced, by wishing to present their babble, to speak things that are unfitting, come, let us henceforth turn aside from their foolishness and great mental derangement, and let us follow the aim of divine Scripture, which interprets itself, provided only that we do not attend to the coarseness of the words, but consider this: that the cause of the coarseness of the expressions is our own weakness. For it was not possible for human hearing to receive the things said in any other way, had it not enjoyed such condescension. Considering therefore our own weakness, and that it is about God that these things are spoken, let us receive what is said as is fitting to be said about God, not dragging the Divine down to the shaping of bodies and the composition of limbs, but conceiving all things in a manner worthy of God. For the Divine is simple, without composition, and without shape; since if we were to proceed from ourselves and attach a composition of limbs to God, we would inadvertently fall into Greek impiety. When, therefore, you hear the Scripture saying, "God fashioned man," conceive of it with the same power as "Let it be." And again, when you hear that "He breathed into his face the breath of life," think of it again in this way: that as He brought forth the incorporeal powers, so He also willed this body, created from the dust, to have a rational soul capable of using the limbs of the body. For this body, having been created according to the command of the Master, lay like an instrument in need ofone to move it—or rather, like a lyre needing someone who, through his own skill and wisdom, might, as if through certain reeds, bring forth through the limbs within it the appropriate melody unto the Master. "He breathed," it says, "into his face the breath of life, and man became a living soul." What does this mean, "He breathed the breath of life"? It says that this body which had been created, He willed and commanded to have a vital power, which became for the animal a "living soul"—that is, one that is active and able to manifest its own skill through the movement of the limbs.

3. And observe, even in this very thing, the difference between this marvelous rational animal and the creation of the irrational ones. For regarding the latter, it says: "Let the waters bring forth creeping, living souls," and immediately living beings endowed with a soul were produced from the waters; and likewise, upon the earth: "Let the earth bring forth a living soul." But in the case of man, it is not so; rather, the body from the dust is created first, and after this the vital power is given to it, which is the essence of the soul. For this reason Moses also said concerning the irrational animals that "their blood is their soul." But in the case of man, there is an incorporeal and immortal essence, possessing great superiority over the body, and as much as is to be expected of the incorporeal over the body. But perhaps someone might say, "And for what reason, if the soul is more precious than the body, is the lesser created first, and then the greater and superior?" Do you not see, beloved, that the same thing happened regarding the creation?

For just as heaven, and earth, and sun and moon, and all other things were created, and the irrational animals, and after all these, man, who was to be entrusted with the beginning of all these things; in the same way, regarding the molding of man, the body is produced first, and then the soul, which is more precious. For just as the irrational animals, which were to be useful for the service of man, are created before man, so that the one about to enjoy their utility might have the service ready; so too the body is created before the soul, so that when the soul is brought forth according to His ineffable wisdom, it may have the ability to manifest its own activities through the movement of the body. "And God," it says, "planted a paradise in Eden toward the east, and put there the man whom He had fashioned." Since the Master of all demonstrated His own philanthropy, and for whose sake he created all visible things and brought them into existence, He immediately begins to bestow upon him the benefits that are for him. "And God," it says, "planted a paradise in Eden toward the east." Observe here too, beloved, that if we do not receive the words in a manner worthy of God, we are necessarily brought down to a deep precipice. For what would those who dare to interpret everything said about God in a human way be able to say about this expression? "And God," it says, "planted a paradise." What then? Tell me: did He need a spade and agriculture and other such care in order to beautify the paradise? God forbid. For here again, "He planted" must be understood as follows: that He commanded a paradise to be on the earth, so that the man who had been produced might dwell therein. That it was for his sake that He brought it forth, hear the Scripture itself saying: "And God planted a paradise in Eden toward the east, and put there the man whom He [103] had fashioned."

For this reason, the blessed Moses also inserts the name of the place into the writings, so that it may not be allowed to those who wish to babble in vain to deceive the ears of the simpler-minded, and to say that the paradise is not on the earth, but in heaven, and to dream up such mythological notions. For even though the divine Scripture has used such precision, some of those who pride themselves on eloquence and external wisdom have not refrained from speaking in opposition to what is written, and saying that the paradise is not on the earth, and disregarding many other things said, not thinking as it is written, but going in the opposite direction, and thinking that the things said about the earth were said about the heavens; if the blessed Moses had not used the simplicity and condescension of these words—the Holy Spirit moving his tongue—where would they not have fallen away, even though the Holy Scripture, when it wishes to teach us such a thing, interprets itself and does not allow the hearer to be led astray? But because the majority do not attend to the divine Scriptures in order to reap any benefit, but because of enjoyment, they offer their ears to those who say things that merely please them; for this reason, they strive to attend not to those who profit them, but to those who are better able to please. Therefore, I entreat you, having walled off your ears to all such things, let us follow the canon of the Holy Scripture. And when you hear, beloved, that God planted a paradise in Eden toward the east, understand "planted" in a manner worthy of God—that He commanded—but believe that a paradise was indeed created, and in that place which the Scripture indicated. For not to believe the things in the divine

For I believe that to act otherwise—that is, to bring in things from one's own mind rather than what is written in Scripture—brings great danger to those who dare to do so. *And he placed, says it, there the man whom he had formed.*

^D 4. Observe immediately what great honor he shows toward him. Having created him outside of paradise, he brought him in immediately, so that through these things he might provide him a perception of the benefit, and that he might know through his deeds the honor that is shown toward him; he brought him into the paradise. *And he placed there the man whom he had formed.* And let us understand the word "placed" again as meaning that he commanded him to pass his time there, so that both the sight and his life there might provide much pleasure for him, and might stir him up to gratitude and thankfulness, realizing how greatly he had been benefited, having as yet displayed nothing. Let not the word "placed" surprise you; for it is the custom always of the Scripture, for our sake and for our benefit, to use human expressions. And that you may learn this, see how it has preceded [in doing this] and, in the case of the creation of the stars, used the same word, saying, *And he placed them in the firmament of heaven,* not in order that we should think that they were fixed into the heaven (for each one of them traverses its own course, changing from place to place), but to teach that he commanded them to be in the heaven, just as he commanded the man to pass his time in the paradise.

*And there sprang up, it says, from the earth every tree that is beautiful to behold, and good for food, and the tree of life in the midst of the paradise, and the tree to know what is known of good and evil.* Behold another form of benefit, again because of the honor toward the one created. For since he wished him to pass his time in the paradise, he commanded various trees to be sent up from the earth, capable both of delighting him through the sight, and of being suitable for eating. For every tree, it says, *beautiful to behold*, that is to say for the view; *and good for food*, that is to say, both capable of delighting through the sight, and providing much pleasure through eating, and through the multitude and the abundance, bringing much joy to him who was about to enjoy them. For every tree, it says, whatever you might name, he caused to spring up. Did you see a life without toil? Did you see a wondrous life? For just like some angel, so the man spent his time on the earth, clothed in a body, yet being outside of bodily needs, and just as a king adorned with a purple robe and diadem, and having put on a purple garment, so he lived in luxury in the life of the paradise, having much abundance with safety.

*And the tree, it says, of life in the midst of the paradise, and the tree to know what is known of good and evil.* After teaching us that the earth brought forth every tree according to the Master's command, both beautiful to behold and good for food, then it says: *And the tree of life in the midst of the paradise, and the tree to know what is known of good and evil.* For the philanthropic Master, as Creator, foreknowing the harm that was to be born as time progressed from great security, released also the tree of life in the midst of the paradise, and the tree to know what is known of good and evil, since not long after he would be about to command him to abstain from it, so that he might have [the ability] to know that by grace and philanthropy he has the enjoyment, and that there is a Master and Creator of his nature, and of all things that are seen.

For this reason, he already made mention of the tree, and explains to us next the names of the rivers, and the separation of these, as one might say, and how from that one which provided the irrigation to the paradise, others were divided into four sources, and thus the climates of the earth were distributed. But perhaps those who wish to speak from their own wisdom again neither allow the rivers to be rivers, nor the waters to be waters, but persuade those who choose to give them their ears to imagine something else. But we, I pray you, let us not tolerate these things, but let us stop up our ears to them, and let us believe the divine Scripture. Having followed what has been said by it, let us be diligent to store up sound doctrines in our own souls, and along with these, to show forth precision of life, so that the life may testify to the doctrines, and the doctrines may render the life more trustworthy. For neither, if we have correct doctrines but are negligent of life, will there be any benefit for us; nor if we have a [good] life but are negligent of the correct doctrines, will we be able to gain anything useful for our salvation.

For it is fitting, if we wish to be delivered from hell and to attain the kingdom, to be adorned from both sides, both by the correctness of doctrines and by the diligence of life. For what is the benefit, tell me, of a tree extending to a great height and flourishing with leaves, when it is bereft of fruit? Thus, also, correct doctrines do not profit the Christian at all, if he is negligent of the conduct according to life. For this reason also Christ pronounced such people blessed, saying: *Blessed is he who has done and taught.* For the teaching through deeds is more precise and more trustworthy than that through words by much. For such a person, even while silent and not being seen, can educate, some through the sight, others through the hearing, and he will enjoy much grace from God, not only through himself, but also by preparing those who look upon him to glorify his own Master. Such a man, through a myriad of tongues and through many mouths, will open his thanksgivings and his hymns to the God of all. For not only the acquaintances and those who are witnesses of his life will marvel at both him and his Master, but even those who are ignorant will learn these things from others; and those who dwell from afar, and those who are settled far away, and not only friends, but even enemies will be moved to respect the excellence of the virtue. For so great is the power of this, that it even stops the mouths of those who war against it, and bridles the tongue. And just as weak eyes dare not gaze upon the rays of the sun, so neither will wickedness ever be able to gaze upon virtue, but it will yield, and give its back, and confess defeat.

Having been convinced of this, let us hold fast to virtue, and with safety govern our own life, and let us be diligent to abstain from sins that seem to be small and trivial, whether in words or in deeds. For thus we shall never fall into the greater sins, if we abstain from the small ones; and as time progresses, we shall be able, while enjoying the grace from above, to lay hold of the highest virtue, and to escape the punishment that is laid up, and to attain the eternal good things, by the grace and philanthropy of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, power, honor, now and always, and unto the ages of ages. Amen.

HOMILY XIV

"And the Lord God took the man whom He had formed, and He set him in the paradise of delight, to work it and to keep it."

^A α'. Again, if you wish, having grasped the sequence of what was said yesterday, we shall endeavor from this point to weave for you a spiritual instruction. For the power hidden even in what was recently read is great, and it behooves us to let ourselves down into the depth and, after having investigated everything with precision, to reap the fruit from them. For if those who desire to find the stones from the sea endure so much labor and hardship—yielding themselves to the turbulence of the waters so that they may obtain the objects of their pursuit—by how much more is it fitting for us to steady our mind and, having gazed into the depth of what is said, thus to take hold of these precious stones! But do not be afraid, beloved, when you hear "depth." For there is not here an unruly rush of waters, but the grace of the Spirit illuminating our intellect, providing us the finding of the things sought for with ease, and lightening every toil.

The finding of those stones, then, did not greatly profit the one who succeeded; often it even harmed him, and became for him the subject of countless shipwrecks, and he did not reap from the finding as much joy as, after the finding, he endured the disgust, having stirred up the eyes of the envious against himself and having incited the greedy to war against him. Thus, the finding of those stones not only brings no profit into our life, but even becomes the subject of many wars. For it is material for greed, and, having kindled a furnace of avarice, it besieges the soul of those who ^B possess it. But in the case of these spiritual and precious stones, there is nothing to fear of such a kind; rather, the wealth gathered from them is ineffable, and the pleasure is unfading, and from its great abundance it surpasses all the joy that arises for men from those things. And hear the prophet David saying this: "Thy sayings are more desirable than gold and precious stone in abundance" (Ps. CXVIII, 127). Do you see how, having brought mid-way the materials thought to be more precious, he was not content with this comparison alone, but also added, "in abundance," and then made clear for us the superiority arising therefrom? "More than gold," he says, "and precious stone in abundance." Not because the divine sayings are only so much more to be desired, but because he saw that these materials alone among men possess the highest rank; for this reason, having brought them mid-way, he thus showed the superiority and that the desire for the oracles of the Spirit is more vehement. And that you may learn that this is the custom of divine Scripture, always to compare the benefit derived therefrom with sensible things, and thus to demonstrate the superiority, hear also the things that follow. [107] ^C He added, therefore: "And sweeter than honey and the honeycomb" (Ps. XVIII, 11). Even here, not because they are only so much sweeter, nor because it is capable of providing so much pleasure, but because it had nothing else among sensible things to compare to the pleasure of the divine oracles; for this reason, having mentioned these, he thus again granted the superiority and said that the pleasure of the spiritual teachings is greater. By the same rule you will also find Christ in the Gospels behaving. For when He was conversing with the disciples, and they were desiring to learn the interpretation of the parable of him who sows the good seed in the field, and of the enemy who sowed the tares amidst the wheat, He broken down the whole parable piece by piece, saying who it was that sowed the good seed, and who is the husbandman, and what are the tares, and who is the one who sowed these, and who are the reapers, and what the harvest is. And when He had clearly explained everything precisely to them, then He says: "The righteous shall shine forth as the sun in the kingdom of their Father" (Matt. XIII, 43)—not because the righteous have only that much radiance, but showing that it is much greater; ^D and He said "that much," because it was not possible to find a greater image for this among things seen. Since, therefore, we hear something of this sort, let us not remain stationary at the things said, but let us contemplate the superiority of the spiritual things from those that are sensible and visible. If, therefore, it is possible to find here a more vehement desire and a more accurate pleasure (for the oracles are divine and spiritual, and able to beget in the soul much spiritual joy), let us offer our ears to what is said with much longing and vehement desire, so that, having acquired for ourselves the true wealth from this, and having received many seeds for the philosophy according to God, we may thus depart homeward.

β'. Let us hear, then, what are the things read today; but stretch your mind toward me, and having shaken off all sloth and worldly care, thus heed what is said; for these are divine laws brought down from on high from the heavens for our salvation. For if, when royal letters are being read, there is great silence, and every noise and tumult is out of the way, with everyone standing with ears strained and desiring to hear what the royal letters signify, and the greatest danger follows him who has even for a short while made a noise and interrupted the sequence of what is being read; how much more is it necessary, here, to stand with fear and trembling, and to provide much silence, and to put to flight the tumult of thoughts, so that you may both be able to understand the things said, and, the King of the heavens having received you for your obedience, He may deem you worthy of greater gifts. Let us see, then, what the blessed Moses teaches us also now, not speaking these things by his own tongue alone, but being inspired by the grace of the Spirit. "And the Lord God," he says, "took the man whom He had formed." Well did he immediately from the beginning set down the two; for he did not say, "The Lord," and keep silent, but he added, "God," teaching us something hidden and concealed from this, so that we may have knowledge that, whether we hear "Lord" or "God," there is no difference in the names. I made mention of this now not simply, but so that when you hear Paul saying, "One God, the Father, from whom are all things, and one Lord Jesus Christ, through whom are all things" (I Cor. VIII, 6), you may not think there is a difference in the words, and that the one signifies something greater, and the other less. For this reason also the Scripture uses these names indiscriminately, that it may not be allowed to those who are contentiously disposed to introduce from their own presumption [impropriety] into the rectitude of the dogmas. And that you may learn that divine Scripture speaks nothing of such things as if by observance and by fixed allocation, observe from this very thing now being said with precision. "And the Lord God," he says, "took." Concerning whom does the heretic wish this to have been said? Concerning the Father only? Very well. Hear then Paul saying...

"One God, the Father, from whom are all things, and one Lord, Jesus Christ, through whom are all things." Do you see how the name "Lord" is assigned to the Son? What then could they say to suggest that the title "Lord" is greater than "God"? See how great the absurdity is, and how intense the blasphemy. For when a person does not wish to accept and follow the canon of Holy Scripture, but wishes to give place to his own reasonings, he troubles his mind and brings endless disputations and questionings upon the sound correctness of the dogmas. "And the Lord God," he says, "took the man whom He had fashioned and set him in the garden of delight, to work it and to guard it." See how much providence He exercised concerning the man who had been created. For since yesterday the blessed Moses taught us, saying that "God planted the garden and set the man there"—meaning that He willed for him to have his dwelling there and to live in the enjoyment of the garden—today he again shows us the unspeakable philanthropy of God, which He displays toward him, and repeating the discourse, he says: "And the Lord God took the man whom He had fashioned and set him in the garden of delight." He did not simply say, "In the garden," but added, "of delight," so that he might signal to us the surpassing pleasure he was enjoying from living there. And having said, "He set him in the garden of delight," he says, "to work it and to guard it." This, too, is a token of great care. For since his manner of life there was filled with every delight, and had both the pleasure of sight and the joy of enjoyment, so that man might not leap away from this surpassing rest (for, he says, laziness has taught every kind of wickedness), for this reason He commanded him to work it and to guard it. What then, he says, did the garden need his care? I do not mean this, but He willed for him to have for the time being a small and moderate 109 concern for both the guarding and the work. For if he had been exempt from all labor, he would have immediately inclined toward laziness, having used too much rest; but now, by working a painless kind of labor, and one devoid of hardship, he would have been disposed more soberly. And the stating that he should "guard it" is not added simply, but is a condescension of the words, so that he might have knowledge in every way, he says, that he is subject to some Master who granted him such enjoyment and entrusted the guarding to him along with the enjoyment. For God does and arranges everything for our benefit, and along with this, He bestows both enjoyment and rest. For if, because of His surpassing philanthropy, even before bringing us forth, He prepared for us those ineffable goods, as He Himself says, "Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world," how much more will He furnish all things here below with abundance!

3. Since, therefore, He bestowed such great benefits upon the one created—first, by bringing him from non-existence into existence, and graciously deigning to fashion a body from dust, and after this, the more important thing, by granting the incorporeal soul through the in-breathing; then by commanding the garden to come into being and ordering him to live there; after this, again, like a ^D very loving father toward a young child enjoying much freedom and rest, so that he might not leap away, He devises a small and moderate care—so also the Master God commanded Adam the work and the guarding, so that, along with the great delight, and the freedom, and the rest, he might somehow gently have these two things checking his forward movement. These, then, are the things that had already been bestowed upon the one created; but the things that follow—the philanthropy concerning him, and the condescension—He reveals to us again, demonstrating His own goodness. For what does Scripture say? "And the Lord God commanded Adam." Behold, here too He used the same custom, so that by the frequency of what is said, we might receive precise instruction, and no longer endure those who presume to assign the names—some to the Father, others to the Son. For since the essence of both is one, for this reason Holy Scripture is found to assign the same title indiscriminately, sometimes to the Father, sometimes to the Son. "And the Lord God commanded," he says, "Adam, saying." It is right here to be struck with wonder at God's philanthropy, which transcends all reason, which He shows us through this brief word. "And He commanded," he says. See from the very prologue how much honor He uses toward man. For He did not say, "He ordered" or "He bade," but what? "He commanded." Just as a friend speaks to a friend when commanding him regarding certain urgent matters, so 110 God also deals with Adam, all but wanting, through such great honor, to draw him toward obedience to the things commanded by Him. "And the Lord God commanded Adam, saying: Of every tree which is in the garden you shall eat; but of the tree of the knowledge of good and evil, you shall not eat of it. For in the day that you eat of it, you shall surely die." Much is the non-burdensome nature of the commandment. But laziness, O beloved, is a terrible thing; for just as it makes even easy things appear difficult to us, so zeal and vigilance make even difficult things easy for us to perform. For what, tell me, is more non-burdensome than this? What could be greater than this honor? He provided for him to dwell in the garden, to take delight in the beauty of things seen, to cheer his vision from there, and to reap much pleasure through the enjoyment. For consider how great it was to see the trees burdened with fruits, the variety of flowers, the diversity of herbs, the tresses of the leaves, and all the other things that are likely to be found in a garden, and in a garden planted by God. For this reason, the Holy Scripture previously said that "God caused to spring up from the earth every tree beautiful to the sight and good for food," so that we might know of how great an abundance he was enjoying when, because of much incontinence and laziness, he acted wantonly against the commandment given to him. For consider for me, beloved, the surpassing degree of the honor of which He deemed him worthy, by gifting him a table peculiar and set apart for him in the garden, so that he might not think that his food was the same as that of the irrational animals, but that he might have, just as a king dwelling in the garden, the enjoyment of the pleasure there, and, just as a master, have his way of life separated from those who had been provided for his service. "And the Lord God commanded," he says, "Adam, saying: Of every tree which is in the garden you shall eat; but of the tree of the knowledge of good and evil, you shall not eat of it. For in the day that you eat of it, you shall surely die"—all but saying to him, "Do I demand anything heavy and burdensome from you? I grant the enjoyment of all things, one tree...

^A you were commanded to refrain from—and not even this were you able to keep? But forgetting my commands, you were persuaded by the woman." Therefore, you shall learn by the very deeds themselves how great an evil you have wrought.

Let husbands listen; let wives listen—the former, that they may not tolerate those who counsel evil; the latter, that they may not give such counsel. For if he, by shifting the blame onto the woman, was deemed worthy of no pardon, what defense could anyone possibly have who says, "Because of my wife, I sinned such and such, and I did such and such"? For this reason, she was placed under your authority, and you were declared her master, so that she might follow you, and the head might not follow the feet. Yet, one can often see the opposite occurring, where the one who ought to be in the position of the head is not even holding the rank of the feet, and she who is in the position of the feet is being established in the rank of the head. For this reason, the blessed Paul, the teacher of the world, foreseeing all these things, cried out: "For what do you know, O wife, if you shall save your husband? Or what do you know, O husband, if you shall save your wife?" Nevertheless, let the man show great vigilance so as to shake off those things that counsel destruction, and let the woman, having in mind the punishment which Eve received for introducing that destructive counsel to her husband, not dare to counsel such things, nor let her imitate Eve, but let her be disciplined by the examples ^B and let her counsel those things which will relieve both herself and her husband of all punishment and penalty.

But let us return to the matter at hand. To Adam, he says, God spoke: "Because you have listened to the voice of your wife, and have eaten of the tree." Because, he says, you used such negligence regarding the keeping of the command given by me, and neither fear, nor my having previously detailed for you the ills that would happen to you from the eating, benefitted you, but you drifted into such wickedness that you were not able even to refrain from the one tree after such great enjoyment—for this reason, "Cursed shall the earth be in your works." Observe the philanthropy of the Master, how he punishes the serpent, and how he deals with this rational creature. To the former he says, "Cursed are you to the earth"; but here, not so. But what? "Cursed is the earth in your works." And reasonably so. Since it was produced for the sake of man, so that he might thus be able to enjoy the things ^C yielded by it, for this reason, in turn, he places the curse upon it for the sake of man who had sinned; since the curse upon it, in turn, injured the man's convenience and ease, "Cursed," he says, "is the earth in your works." Then, that you might learn what "Cursed" means, he added, "In sorrows you shall eat of it all the days of your life." Observe how each punishment is extended to the age, so that not only they themselves might profit, but those who are to be born hereafter might learn through the events themselves whence the causes of this punishment were brought upon them. "In sorrows," he says, "you shall eat of it all the days of your life." Then, teaching more accurately the form of the curse and the cause of the sorrow, he added, "Thorns and thistles shall it bring forth for you." Behold the reminders of the curse. Thorns, he says, it shall send forth, and thistles; so that it may produce much labor and hardship, and I will cause you to spend all your time with sorrow, so that this may become a bridle for you ^D not to imagine yourself above your worth, but that you may have to contemplate your own substance continually, and never be forced to be deceived in such a way. "And you shall eat the grass of the field. In the sweat of your face you shall eat your bread." Observe how all things which followed the disobedience were brought upon him in contrast to his previous way of life. For I, he says, having led you into this world, wished you to live without sorrow and labor and hardship and without sweat, and to be in enjoyment and prosperity, and not to be subject to the needs of the body, but to be set free from all these things, and to be in complete freedom. But since such great ease did not benefit you, for this reason I shall curse the earth, so that it will not provide for you the things yielded by it unsown and untilled, as before, but I will make you achieve everything with much labor and toil and hardship, and I will surround you with perpetual sorrows and despondency, and with sweat, so that, being pressed by these things, you might have a perpetual lesson of moderation, and of acknowledging your own nature. And this will not be for a little while or for a short time, but will be extended to all the time of your life. "For in the sweat of your face you shall eat your bread, until you return to the earth, out of which you were taken; for earth you are, and to earth you shall return."

all those things, even the fiercest of them, having approached him as their master with all submission, received their names, and Adam was not afraid of any of these wild beasts. Let no one, therefore, complain against what has been fashioned by the Master, and sharpen his tongue against the Creator—or rather, against his own head—and say those senseless words: "For what purpose were the wild beasts brought forth?" That they recognized servitude and mastery just as the tame ones did is shown to us precisely by the setting of their names. For those appellations, as he gave them to them, remain to this day; this is how God confirmed them, that we might have a constant reminder of the honor which from the beginning he received from the Master of all, having taken their submission, and having attributed to himself the cause of their alienation through sin, which mutilated that authority. "And Adam called," it says, "names to all the cattle, and to all the birds of the heavens, and to all the wild beasts of the earth." From this point now, consider for me, beloved, the free will of his decision, and the excellence of his understanding, and do not say that he did not know what was good and what was evil. For he who was able to set the appropriate names for the cattle, and for the birds, and for the wild beasts, and not confuse the order, nor attribute to the wild ones the names that fit the tame animals, nor designate for the tame ones what belong to the wild ones, but gave to all the suitable appellations—how was he not filled with all wisdom and understanding? Judge from this, then, what the power of that in-breathing was, and how great the wisdom of the incorporeal soul which the Master bestowed upon it, having fashioned such a marvelous and rational living being out of two substances, and having woven the incorporeal substance of the soul with the body, just like an artisan does with a tool. When, therefore, you contemplate such great wisdom in this living being, be amazed at the power of the One who created it. For if the beauty of the heaven, being seen, sends the grateful observer to a doxology of the Creator, much more will this rational living being, man, be able, by pondering his own formation, and the excellence of the honor granted to him, and the greatness of the gifts, and the unspeakable benefits, to perpetually praise the One who brought him forth, and to offer up, according to his ability, a doxology to the Master.

I wished to continue to what follows, but in order not to bury the memory of what has already been said under the multitude of things spoken, it is necessary to stop the discourse of teaching here. For this is not the only thing we are concerned about—simply to say many things—but we speak for this reason: so that you may have these things perpetually fixed in your minds, so that you yourselves may not only know what is contained in the Divine Scriptures, but may also become teachers to others, being able also to admonish others. Each one of you, therefore, I ask, as you go out from here, take with your neighbor the memory of what has been said, and bringing what you have from yourself, receive also what has been remembered by another. 114 And thus gathering everything together, and having the memory of them vivid, go home, and ruminating on these divine teachings by yourselves, so that having all your concern in these things, and occupying your intellect, you may be able with ease to prevail over the passions that harass you, and to escape the machinations of the devil. For wherever that wicked demon sees a soul preoccupied with the things of God, and perpetually imagining those things, and turning them over, he does not even dare to approach, but quickly jumps away, just as if from some fire, being driven off by the energy of the Spirit. So that we too may gain the greatest things, and be able to prevail over him, and may draw to ourselves in greater measure the favor of God, let us occupy our intellect with these things. For in this way all things will be easily managed for us, and the difficult will become easy, and things that seem to be painful will have a good end. And nothing of present things will be able to grieve us. For if we are concerned with the things of God, He will take care of our own, and with great security we shall sail across the sea of the present life, and being guided by the great Pilot, God over all, we shall arrive at the harbor of His philanthropy, to whom be glory and power, now and always, and for the endless ages of ages. Amen.

Homily XV

σ'. I have many thanks for you, because with great eagerness you received the exhortation from us yesterday, and not only were you not annoyed at the length of what was said, but you followed along until the end in such a way that the desire for hearing remained blooming in you; whence you also showed us good hopes, as having demonstrated through your works the things of our counsel. For he who listens with such pleasure is clearly also prepared for the practice through deeds; otherwise, your present gathering would be proof of the health of your soul. For just as hunger is a sign of bodily well-being, so the longing for divine words would be the greatest proof of spiritual health. Since, therefore, the fruit of your zeal shows the fulfillment of obedience, come, let us also pay the wages which we promised yesterday to your love—I mean this spiritual teaching—as the wages, both for me, who am paying it, being able to increase the abundance, and for you, who are receiving it, making you wealthy. For all spiritual things are such; this is not the case with sensible things. For there, the one who pays decreases his own substance, and makes the one who receives it wealthier. But here it is not so, but the one who pays rather increases his own wealth by this very act, and to those who receive it, a greater abundance comes. Since, therefore, we are ready for gratitude, and you are those who are about to receive this spiritual wealth, have the bosoms of your intellect ready; come, let us fulfill the promise, and having touched again upon the sequence of things read from the blessed Moses, let us pay you the wages from there. What, then, are the things read today necessary to bring forward, so that thus, under careful examination, the wealth of thoughts hidden in the words...

^A be revealed. Lend close attention, I beseech you, with precision; let no one be sluggish, let no one be sleepy, let all provide for me an awakened mind. Let no one let his reason wander outside, nor linger here while weighed down by worldly cares, but rather, while contemplating the dignity of this spiritual assembly, and that we are listening to God discoursing to us through the tongue of the prophets, let him so hold his hearing and keep his mind stretched ᵃ tight, so that none of the seeds cast by us may be carried off to the rock, or beside the path, or among the thorns, but that the seed, cast into good soil in its entirety—I speak of the breadth of your minds—may be able to bring forth for you a bountiful fruit, and may multiply the things cast by us.

But let us see, then, what this conjunction of the connecting particle means for us. *To Adam, however, it says, there was not found a helper like him.* Behold with me the precision of Holy Scripture. Having said, *To Adam, however, there was not found a helper* ᵇ, it did not stop at this point, but added, *like him*, by the addition revealing to us the cause, on account of which it made the weaving of the conjunction. I believe, therefore, that those capable of striking more sharply are already forestalling what is to be said by you. But since it behooves us, while providing the teaching in common to all, to make clear to all the things being said by us, come, let us teach you for what reason it speaks thus; [116] but endure a little while. For since in the things previously spoken, as you recall, the divine Scripture having said, *that Let us make for him a helper according to him*, it immediately taught us the creation of the beasts, and of the reptiles, and of all the irrational creatures; for it says, *And God formed out of the earth all the beasts, and the birds of the heaven, and led them to Adam, to see what he would call them.* And just as a Master he placed the names upon all, and assigned the proper designation to each kind of the beasts and the birds and all the irrational creatures according to the wisdom granted to him; so that we might know henceforth that those things, all that were created—even if it fulfills some service and assists in his labors—yet are irrational, and by a great measure falling short of man; and that we might not believe that it was about these that it said, *Let us make a helper for him.* For even if it helps, and is established for many useful things for the service of man, yet they are irrational. That it indeed helps, the experience of the facts itself proves. For some are useful to us for the transport of burdens, others for the working of the land. For the ox draws the plow, and cleaves the furrows, and provides much other need for us for agriculture; and the donkey again provides much need for the transport of burdens, and many other of the irrational creatures serve us for the needs of the body. For the sheep provide the need from their wool for the preparation of garments; and the goats likewise similarly bring us the service from their hair, and that from the milk, and other things suitable for our nourishment. In order, therefore, that you might not think the aforementioned statement, *Let us make for him a helper*, was concerning these, for this reason now beginning the discourse, it says, *To Adam, however, there was not found a helper like him*; the blessed Moses, as it were, teaching us, and by saying these words, that these indeed were all brought forth, and received the designations of the names from Adam, but yet nothing worthy of him for help was found. Therefore, he wishes to teach us the formation of the animal about to be brought forth, and that this animal about to be created is that of which he was speaking. *Let us make for him a helper according to him*, like him; he says, of the same substance as him, worthy of him, lacking nothing of him; for this reason he said, *To Adam, however, there was not found a helper like him*; ^B showing us, this blessed one, that whatever need these irrational creatures might provide us for service, there is another kind of help and by a great measure exceeding, provided to Adam by the woman.

β΄. Since, then, all the animals having been brought forth, and having received the designations from the first-formed, the philanthropic Master was seeking to bring forth the helper like him, He who orders all things for the sake of the one created by Him, and who brought forth all this visible creation for his sake, along with all others also creates the woman. And behold how with precision He teaches us the formation of the creation itself. For since He taught us that He wishes to bring forth a helper for him like him; for He said earlier: *Let us make for him a helper according to him*, and here too it says, *There was not found a helper like him*; for this reason He works the formation from his own substance, and says: *And God cast an ecstasy upon Adam, and he slept; And He took one of his ribs, and filled up the flesh instead of it. And the Lord God built the rib, which He took from Adam, into a woman, and led her to Adam.* Great is the power of the things said, and [117] surpassing all human reason. For it is not even possible to understand the magnitude of these in any other way, except by having contemplated all things with the eyes of faith. *And God cast, it says, an ecstasy upon Adam, and he slept.* Behold the precision of the teaching. Both things has this blessed prophet set down, or rather the Holy Spirit through his tongue, training us in the sequence of the things that happened. *He cast, it says, an ecstasy upon Adam, and he slept.* Neither was it ecstasy alone that occurred, nor sleep of the customary kind, but because the wise and ingenious Creator of our nature was about to remove one rib from him, so that [his] sensation might not produce pain for him, and after these things he might feel aversion ᶜ toward the one being formed from that rib, and might hate the creature being formed, remembering the pain, for this reason He brought so great a sleep upon him, casting an ecstasy, and ordering him, as it were, to be held by a thorn, so that he might receive no sensation of what was happening, but just as a most excellent craftsman, He might both take away what seemed good, and fill up what was missing, and thus create the taken part according to His own philanthropy. *For he cast, it says, an ecstasy upon Adam, and he slept. And He took one of his ribs, and filled up the flesh instead of it*; so that he might not have, after the departure of the sleep, to perceive the things that happened from the missing part. For if even in the af-

^Afliction ^B of the loss he was ignorant, still he was destined after these things to recognize what had happened. In order, therefore, that He might neither cause him pain at the time of the removal, nor the deficiency bring about despondency after these things, He so arranged both, both by removing it painlessly, and by filling the missing part, and by not permitting him to receive any perception of the things that had occurred. Having taken, therefore, He says, this rib, the Lord God built it into a woman. ^C A paradoxical thing is stated, and one which transcends our reasoning with much excess. For such are all things that come from the Master. For this is not less than the forming of man from the dust. And consider the condescension of the divine Scripture, in how many words it uses because of our infirmity. And He took, it says, one of his ribs.

Do not accept what is said humanly, but reckon the swiftness of the words through human infirmity. For if He had not used 118 these words, how could we have been able to learn these ineffable mysteries? Let us not, therefore, remain in the words alone, but let us understand all things in a manner worthy of God as applying to God. For the "He took," and such like, are said because of our infirmity. And observe how here again He used the same manner of speech as also in the case of Adam. For just as there He said once, and a second time, and often: And the Lord God took the man whom He formed; and again, And the Lord God commanded Adam; and again, And the Lord God said, Let us make for him a helper according to him; so also now He says, And the Lord God built the rib, which He took from Adam, into a woman; and above, And the Lord God cast a trance upon Adam; that you may learn that there is no difference of Father and Son in the words, but because of the one substance of both, the Scripture uses the names indiscriminately. Look, then, even in the forming of the woman He used the same manner of speech, saying, And the Lord God built the rib, which He took from Adam, into a woman. What could the heretics say here, who wish to investigate everything, and who think they have grasped the birth of the Creator of all? What discourse can interpret this? What mind can grasp it? One rib, He says, He took; and how from this one did He form the whole living creature? And what am I saying, how from this one did He form the living creature? Tell me how the removal took place; how did he not receive perception of the removal? But you will be able to say nothing of these; for He alone knows who performed the creation. If, therefore, we do not grasp these things at hand, and those regarding the forming of the living creature akin to us, how much madness and insanity would it be to investigate the things concerning the Creator, and to claim to have grasped those of which neither the incorporeal and divine powers have the exact knowledge, but continue constantly glorifying Him with fear and trembling?

3. And the Lord God, He says, built the rib which He took from Adam into a woman. Observe the accuracy of the Scripture. For it no longer said, "He formed," but "He built"; because from what was already formed ^D He took a part, and as someone might say, He bestowed what was missing. On this account He says, "And He built"; He did not perform another formation, but from the formation already having taken place, having taken a small part, He built this part, and made the living creature complete. How great is the power of the master-craftsman God, to work out from that smallest part the proportion of so many limbs, and to create so many senses, and to construct a complete and whole and perfected living creature, which is capable of talking also, and by the communion of substance of bringing to him much consolation! For because of his comfort this living creature was created. Wherefore also Paul said: For man was not created because of the woman, but woman because of the man. Do you see how all things are done through him? For after the creation of the world, after the causing to exist of the animals, those suitable for food, those able to serve for utility, because the formed human needed someone to converse with him, and who could provide much consolation for him by the communion of substance, for this reason from his rib this rational living creature is created, and according to His resourceful wisdom He made it complete and perfected, similar in all things to the man, in place of the "rational," able in his critical and necessary and life-sustaining needs to bring the things of help. 119 For it was God who was managing all things with a certain wisdom and craftsmanship. For if even we, because of the infirmity of our reasonings, are unable to grasp the manner of the things that have taken place, nevertheless we believe that all things yield to His will, and whatever He may ordain, this is brought into the midst. And the Lord God, He says, built the rib, which He took from Adam, into a woman, and brought her to Adam, showing that for his sake He brought her forth. He brought her, it says, to Adam. For since there was found—it says—among all the others no helper similar to you, behold what I promised (for I promised to construct a helper similar to you), this having fulfilled I deliver to you. For He brought her, he says, to Adam. And Adam said, This now is bone of my bones, and flesh of my flesh.

See for me here, beloved, how with that ineffable wisdom, which was granted to him by God, he showed us the proofs through the setting of the names which he placed upon so many kinds of irrational animals, and was deemed worthy of prophetic grace. For on this account in the above this blessed prophet instructed us, that together with the sleep also a trance took him, so as not to receive any perception of what was happening at all, so that when you learn now, even after the seeing of the woman, he reports the event with accuracy, you may be persuaded exactly that he speaks these things by prophetic grace, and being prompted by the teaching of the Holy Spirit. For the one who knew nothing of the things that had happened, since He brought her to him, says: This now is bone of my bones, and flesh of my flesh. Another interpreter says, instead of "Now," This is once, indicating that now only has this happened, and no longer will the forming of the woman be thus. Now, he says, from man has woman been made; but after these things not so, but from woman the man; or rather not from woman, but from the cooperation of both; as also Paul says: For man is not of woman, but woman of man; and man was not created because of the woman, but woman because of the man. Yes; but...

he says, these things that have been spoken show that the woman was created from the man. Wait, however, and you shall see, through what follows, an accurate teaching. For he says: But yet neither man without woman, nor woman without man, (teaching us that, henceforward, the stability of both man and woman shall be through the intercourse of both). For this reason also Adam said: This now is bone from my bones, and flesh from my flesh.

^D δ΄. Then, in order that you may learn the precision of his prophecy, and how what was said by him shines forth even until now, and until the consummation, listen to what follows: She shall be called woman, he says, because she was taken from her man. For this reason shall a man leave his father and mother, and shall cleave to his wife, and they shall be two into one flesh. Do you see how he unfolded all things to us, having indicated each thing with precision through his own prophecy? She, he says, shall be called woman, because she was taken from her man. Again, he hints to us the removal of the rib; then, indicating the things that are about to happen, he says: For this reason shall a man leave his father and his mother, and shall cleave to his wife, and they shall be two into one flesh. Whence, tell me, did it come to him to utter these things? Whence did he know the things to come, and that the race of men would increase into a multitude? For as to how intercourse would exist between man and woman, whence did he know it? For it was after the transgression that the matters of intercourse came to be. For until that time they lived in paradise just like angels, not being inflamed by desire, not being besieged by other passions, not being subject to the necessities of nature, but having been created incorruptible and immortal throughout, where they did not even require the covering of garments. For they were, he says, both naked, and were not ashamed. ^A For with sin and disobedience not having yet crept in, they were clothed with the glory from above, for which reason they were not even ashamed; but after the transgression of the commandment, then also shame entered, and the knowledge of nakedness. Whence then, tell me, did it come to him to utter these things? Is it not clear that, participating in a prophetic gift before the disobedience, he saw all these things with spiritual eyes? I am not now pointing these things out simply, but in order that from this you might already understand the superabundant philanthropy of God, which He showed towards man, having gifted him from the beginning with an angelic life, and having set before him ten thousand blessings, and together with all other things having accounted him worthy of a prophetic gift. And, seeing the laziness of man after such blessings, no longer look to transfer the blame to God, but account the whole thing to him. For he himself became the cause of all evils for himself, as you shall learn even after these things, and of the fall from so many blessings, and of the condemnation which he endured because of the disobedience. For when I consider the state of his conduct, which the Master granted him, having shown such bounty in blessings upon him; and first, that, even before his formation, He brought forth this entire world of creation for his sake, ^B and then created him, so that having come into being he might enjoy all things that are seen; then, having ordered the paradise to come into existence, He wanted him to dwell therein, having separated him from the irrational animals, and having given him authority over all things, just as he commanded even like a master to servants and subjects to give names to all things; then, since being alone he lacked someone of the same substance as himself as a helper, He did not overlook even this, but having brought forth the woman, in the manner in which He Himself willed, He handed her over to him, and together with all these things, having also gifted him with the dignity of prophecy; and after these unspeakable blessings, He also bestowed the crown of all, having freed him from all the cares of the body, and not having allowed him to need either the wearing of garments, or any other need, but, as I said, having wanted him to pass his life on earth as an earthly angel; when, therefore, I contemplate all these things, I am struck with wonder at the Master’s philanthropy towards our race, and the man’s laziness, and the devil’s envy; for the wicked demon could not bear to see an angelic life in a human body.

^C ε΄. But so that we might not extend the discourse to great length, if it pleases you, having reserved the matters concerning the wile of the wicked demon for what follows, let us terminate the discourse here, having exhorted your charity to this: to remember the things said with precision, and to ponder all things by yourselves, so that you may have them firmly rooted in your minds. For if we are constantly reminded of the blessings of God, which He placed into our nature, we ourselves shall be grateful, and this will be a very great exhortation for us towards the path of virtue. For he who keeps in mind the blessings of God will evidently strive not to prove himself unworthy, but to show such zeal and gratitude as to be deemed worthy again of other things. For our Master is generous, and when He sees us having become grateful for the things already bestowed by Him, He profusely lavishes His grace, and accounts us worthy again of greater gifts; only if we, taking thought for our own salvation, do not simply let the time pass by, nor look only to whether half of the holy Forty Days has passed, but whether anything has been achieved by us in this time, and whether we have corrected any of the passions bothering us. ^D For if we are to remain the same while enjoying spiritual teaching day by day, and not progress towards virtue, nor banish the forms of wickedness from our own soul, it will not only be of no benefit to us, but the harm will be greater. For when someone, even while enjoying such care, gains nothing, he heaps up for himself a greater fire of hell. Wherefore, I beseech you, let us make use of the remaining time of the fast for what is fitting, and every week, or rather every day, let us examine ourselves, and let us banish our faults from our own soul, and let us take on the acquisition of right actions, just as the prophet exhorted, and let us turn aside from evils, and let us pass on to virtue; for this is the true fast. Let the irascible man banish the passion bothering him from his soul with a pious reasoning, and let him embrace gentleness and kindness. Let the lazy and licentious man, and the one who is excited with ease by the beauties of bodies, having bridled his reasoning, and having inscribed the law of Christ onto the breadth of his mind, the one which says: He who looks at a woman to desire her, has already committed adultery with her in his heart, banish the passion of licentiousness, and let him achieve temperance.

He who is rash with his tongue and speaks lightly of whatever comes to mind should imitate once more the blessed prophet, ^A saying, "O Lord, set a guard over my mouth, and a door for safe keeping about my lips" (Ps. CXL, 3). Let him never utter words carelessly and just as they happen to come, but let him listen to Paul, who says: "Let all bitterness, and wrath, and clamor, and evil speaking, be put away from you, with all malice" (Eph. IV, 31). And again: "Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers" (Eph. IV, 29). Let him also flee entirely from oaths, hearing the pronouncement of Christ, which says: "It was said to the ancients, Thou shalt not forswear thyself; but I say unto you, swear not at all" (Matt. V, 33-34). Do not, therefore, say to me: "I swear by the just." For it is not permitted to swear, neither by the just nor by the unjust. Let us, therefore, keep the mouth pure from an oath ^B, and with these things entirely wall off our tongue, our lips, and our mind, so that no evil thoughts are bred within, nor uttered through the tongue. Let us also safely stop our ears, so that we may not admit any vain report, just as the blessed Moses commanded, saying: "Thou shalt not receive a vain report" (Exod. XXIII, 1). And again, the blessed David said: "Whoso privily slandered his neighbor, him have I pursued" (Ps. C, 5, LXX). You see, beloved, how much vigilance is needed by us, how much labor is required for virtue, and how even a small portion, if neglected, brings upon us total danger? For this reason, the blessed David cried out elsewhere, reproving him who does this: "You sat and spoke against your brother, and against the son of your mother you laid a stumbling block" (Ps. XLIX, 20, LXX). If we thus wall off all our members, we shall be able both to be roused to the works of virtue, and to busy our tongue with doxologies and hymns to the God of all, our hearing with the listening to and learning of the divine oracles, our mind with the understanding of spiritual teachings, our hands not for robbery and greed, but for almsgiving and the work of good deeds, and our feet not for theaters and horse-races and harmful sights, but for the church and houses of prayer, ^C and for the tombs of the holy martyrs, in order that, reaping the blessing from them, we may make ourselves inaccessible to the snares of the devil. If we are anxious in this way, and taking thought for our own salvation, we shall be able both to reap the profit from fasting, to escape the machinations of the Evil One, and to draw down upon ourselves much help from above; of which may we all be made partakers, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, power, and honor, now and always, and for ever and ever. Amen.

Homily XVI

On the transgression of our first parents. "And they were both naked, both Adam and his wife, and were not ashamed." (Gen. II, 25.)

1. I wish today, beloved, to open to you a spiritual treasure, which is shared out and never spent; ^D which enriches all, and is in no way diminished, but rather added to. For just as with a material treasure, even if someone should be able to take but a small speck, he works for himself a great wealth; so too with the divine Scripture, even in a brief expression it is possible to find the power of the meaning, and an ineffable wealth. For such is the nature of this treasure, that it never fails to make those who receive it wealthy; for it is a fountain that gushes forth from the Holy Spirit. It remains for you, then, to keep with precision the things that have been deposited, and to preserve your memory unfallen, so that you may easily be able to follow what is said, provided only that we contribute our own zeal. For Grace is ready, seeking those who receive it with abundance.

Let us also listen to what has been read today, so that we may learn of God's ineffable loving-kindness, and to what condescension He has turned for our salvation. "And they were both naked, both Adam and his wife, and were not ashamed." Consider for me the magnitude of their blessedness, how they were superior to all bodily things, how they lived on the earth as if in heaven, and though existing in the body, did not endure the things of the body; for they had need of no roof, no ceiling, no garment, nor of anything else of this kind. And the divine Scripture did not signify this to us simply or in vain, but so that, having learned of this their painless conduct, their painless life, and their angelic, so to speak, state, when we see later that they became destitute of all these things, and as if from a great abundance of wealth cast down into the utmost poverty, we may attribute the whole to their despondency. But it is necessary to listen to what has been read. For having said that the blessed Moses, that they were naked and were not ashamed (for they did not even know that they were naked, the ineffable glory clothing them and adorning them more than any garment), he says: "Now the serpent was the most cunning of all the wild beasts upon the earth, which the Lord God made. And the serpent said to the woman: Why is it that God said, You shall not eat of every tree of the paradise?" (Gen. III, 1).

See the envy of the wicked demon, and his intricate machination. For since he saw the man who had been created living in the highest honor, and having almost nothing less than the angels, just as the blessed David says: "Thou hast made him a little lower than the angels" (Ps. VIII, 5) — and this very term "a little" the sin of disobedience brought in, for after the disobedience the prophet spoke this; seeing, therefore, an angel on earth, and being consumed by envy, the arch-wicked demon, since he himself, having been among the powers on high, had been cast down from that height because of the wickedness of his will and the excess of his malice, makes use of much machination so as to deprive the man of the favor of God, and, having made him ungrateful, to strip him of such great good things, which had been provided for him because of the loving-kindness of God. And what does he do? Finding this beast, I mean the serpent, which surpassed other beasts in intelligence, just as the blessed Moses testified by saying, "Now the serpent was the most cunning of all the wild beasts upon the earth, which"

the Lord God had made: using this as a kind of tool, through it, he calls forth the unformed and weaker vessel—I mean the woman—to his own deception through conversation. And he said, he says, the serpent to the woman. Consider, beloved, from this, how in the beginning there was nothing fearsome about the beasts created, neither to the man nor to the woman, but they recognized their subjection and lordship; and just as now the tame ones are, so also the wild and untamable ones were then tame.

^B 2. But perhaps here someone may pose a difficulty and seek to learn whether even the beast shared in speech. Not so; God forbid. Rather, one must always follow the Scripture in considering this: that the words were those of the devil, who was stirred to this deception through his own envy, but he used this beast as a suitable tool, so that, having released the bait of his own deception, he might be able first to trip up the woman, since she was always more easily able to be deceived, and then through her, the first-formed man also. Having used this irrational creature, then, toward the construction of his trap, through it he converses with the woman, and says: "Why did God say, 'You shall not eat of every tree of the garden'?" Observe here the most subtle excess of malice. He introduces what was not said by God in the order of a suggestion and an inquiry, and as if he were taking care of them; for this is what it is to indicate, the saying, "Why did God say, 'You shall not eat of every tree of the garden'?"—as if this wicked demon were saying: For what reason has He deprived you of such enjoyment? Why does He not allow you to share in the goods in the garden, but while He gifted the enjoyment of the sight, He does not permit you to partake, and to reap more pleasure? "Why did God say..."? For what reason, he says, is this? What is the benefit of living in the garden, whenever it is not permitted to enjoy the things in it, but instead this very thing holds more pain, when there is the sight, but the enjoyment from the partaking does not come about? Do you see how, like a bait, through his words he injects his venom? The woman ought to have perceived from the very attempt the excess of the madness, and that he says things that are not on purpose, and in the order of feigned care, so that he might be able to learn the things commanded to them by God, and thus draw them toward transgression. Therefore, being able immediately to discern his deception and turn away from then on from the conversation with him as one speaking superfluous things, and not to bring herself into such humiliation, she did not will it. For it was necessary that she not even from the beginning endure the conversation with him, but to converse only with him for whom she was brought forth, and had become a companion according to dignity, and was created for help. Since, however, I do not know how, being led astray, she endured the conversation with the serpent, and accepted the deadly words of the devil through him as through a tool, it was consistent immediately, having learned from the things spoken by him the opposition of the words, and that the Creator had commanded one thing, but this one said other things and those contrary to the Creator, to turn away and henceforth flee the conversation with him, and to loathe the one who dared to sharpen his own tongue against the command given to them. But because of much inattention, she not only did not turn away, but she even reveals the whole command to him, and casts her pearls before the swine, and that which was said by Christ is fulfilled: "Do not cast," He says, "your pearls before the swine, lest they trample them with their feet, and turning, tear you apart"—which has indeed now happened. For she set before the swine, this wicked beast, that is, the demon working through it, the divine pearls, and it not only trampled them and set itself against the things spoken, but also, turning, it brought down not her alone, but together with her, the first-formed man into the breach of disobedience. Such a great evil it is to reveal divine mysteries simply and as it happens to all. Let those who converse simply and heedlessly with everyone listen. For Christ does not speak there about a sensible swine, but by alluding to the swinish sort of people, and those who, like the irrational animals, wallow in the mire of sin, He instructs us to know the difference between persons, and to seek for precision of conduct 126 whenever it is necessary to reveal any of the divine oracles, so that we do not harm both them and ourselves. For1 such people not only gain nothing from the things said, but they have often brought down those who have unexaminedly set before them these good pearls into the same pit of destruction as themselves. Therefore, it is necessary to guard these things with precision, so that we may not suffer the same things as those who were deceived then. For if even now the woman had willed not to set the divine pearls before the swine, she would neither have been brought down into this precipice, nor would she have dragged her husband down with her.

3. But let us hear what she answers to him. For when he had said, "Why did God say, 'You shall not eat of every tree of the garden'?", the woman says to the serpent: "We may eat of every tree of the garden; but of the fruit of the tree which is in the midst of the garden, God said, 'You shall not eat of it, nor shall you touch it, lest you die.'" Do you see malice? He said what was not, so that, having called her forth into conversation, he might learn what is. For the woman from then on, as if he were well-disposed toward her, having become confident, reveals the whole command, and says everything with precision, and through the things she answered, she deprives herself of every defense. For what could you have to say, O woman? God said, "You shall not eat of every tree of the garden." It was necessary for you, as having said things contrary, to turn away and say to him: "Away, deceiver; you do not even know the power of the command given to us, nor the magnitude of the enjoyment, nor the abundance of the provision. For you said that God had said, 'Let us not taste of any tree,' but the Lord and Creator, through great goodness, having granted us the enjoyment and authority of all things, commanded us to abstain from one alone, and this again because of His care for us, so that we should not, by partaking, be caught by death." It was necessary, if she were grateful, having said these things to him, to turn away entirely, and no longer either to converse or to hear anything of the things said by him; but having revealed the command and stated the things spoken to them by God, she receives from him another suggestion, deadly and mortal. For since the woman said, "We may eat of every tree of the garden; but of the fruit of the tree which is in the midst of the garden, God said, 'You shall not eat of it, nor shall you touch it, lest you die,'" again the wicked one and enemy of our

salvation introduces counsel contrary to the Master. For whereas the philanthropic God, through great forethought, prohibited the consumption, in order that they might not become mortal through disobedience, he says to the woman: "You shall not die by death." What kind of forgiveness could one deem the woman worthy of, that she even endured to lend her ears to one speaking such daring things? For when God said, "Do not touch it, lest you die," he says, "You shall not die by death." ^A Then, not content with contradicting what was said by God, he also slanders the Creator as envious, so that he might thereby be able to introduce the deceit, and, having tripped up the woman, fulfill his own purpose. "You shall not die," he says, "by death." "For God knew that in the day you eat of it, your eyes shall be opened, and you shall be as gods, knowing good and evil." Behold the entire bait. For having filled the cup with poisonous drugs, he handed it to the woman; and she, not desiring to see the deadly (for she could have known this from the outset, if she had wished), but having heard from him that this is why God forbade the consumption—because "He knew that your eyes shall be opened, and you shall be as gods, knowing good and evil"—puffed up by the hope of equality with God, she was already imagining great things. For such are the machinations of the Enemy: when, through deceit, he leads one to a great height, he thereupon casts them down into a deep precipice. ^B For having imagined equality with God, she hastened to the consumption, and there she stretched her mind and her very intellect, and looked toward nothing else but how she might drain the cup that had been mixed by the wicked demon. For after receiving that deadly advice through the suggestion of the serpent—so that you may learn that she had her concern for these things—hear the Scripture saying: "And the woman saw that the tree was good for food, and that it was pleasant to the eyes to look upon, and fair to behold; and she took of its fruit and ate." Truly, "Bad company corrupts good morals." For why had she suffered nothing of the sort before the counsel of that wicked demon, nor gazed at the tree, nor seen its beauty? Because she feared the commandment of God and the impending penalty from the consumption. But now, since she was deceived by this wicked beast that not only would they suffer nothing, but that they would be equal to God, then the hope of the promise urged her to the consumption itself, and not enduring to remain within her proper bounds, but considering the enemy and foe of our salvation to be more trustworthy than the words of God, she was learning, by her own experience, not long after the counsel, the deadly nature of it and the calamity that would befall them from the consumption. For, it says, seeing that "the tree was good for food and pleasant to the eyes to look upon and fair to behold," she reasoned to herself—perhaps from the deceit of the devil, which he had brought upon her through the serpent—"If the tree is good for food and can so delight the eyes, and there is an unspeakable beauty in it, and its consumption also provides us with the highest honor, and we shall have the same dignity as the Creator, why shall we not partake of it?"

δ'. ^C 128 Have you seen how the devil led her captive, and subverted her reasoning, and caused her to think greater things than her proper dignity, so that, puffed up by empty hopes, she might fall from those things that had already been granted? "And she took," it says, "of its fruit, and ate; and she gave also to her husband; and they ate, and their eyes were opened, and they knew that they were naked." What have you done, O woman? Not only did you trample upon the law given by God by accepting that deadly counsel, and outrage the commandment, and make use of such incontinence that you were not satisfied with such enjoyment, but you dared to reach out for the one tree which the Master commanded not to touch, and you believed what was said by the serpent, and you considered his counsel more trustworthy than the commandment given by the One who created you, and you were deceived by such a deception that you are not even worthy of forgiveness? For was he who introduced the counsel of the same nature as you? He happened to be one of the subordinates, one of the servants who were under your authority. For what reason did you so shame yourself, and having abandoned Him through whom you were created, to whom you were brought for assistance, to whom you became a sharer of dignity, and equal in essence, and of one mind, did you consent to enter into conversation with the serpent, and through this beast receive the counsel from the devil, which was clearly opposite to the legislation of Him who created you, and not even then turn away, but spurred on by the hope of the promise, you dared to partake? Be it so, then; you led yourself down into such a precipice, and deprived yourself of transcendent honor; for what reason do you also take your husband as a participant in this grievous fault, and become a plotter against him whom you were appointed to assist, and alienate him also along with yourself from the favor of God through a small meal? What excess of madness led you to such daring? Was it not enough for you to live an untroubled life, to be clothed with the body, yet to be in need of none of the bodily things? To enjoy all the things in paradise except for one tree? That all visible things were under your authority, and that you possessed the rule over all things? But deceived by hopes, you expected also to reach the very highest summit? For this reason, you shall learn by the very events, that not only will you not attain those things, but you will deprive yourself, and your husband, of all things already given, and you will come to such repentance that you will indeed repent in vain, while the wicked demon who introduced this deadly counsel will laugh and tread upon you, as you are now lying there, having suffered the same things that he did. For just as he, having thought things above his dignity, was cast out of the dignity that had been granted, and was brought down from heaven to earth; ^D [129] he desired to work the same in you, and through the transgression of the commandment to bring you to the penalty of death, and to fulfill his own envy, just as a certain wise man said: "By envy of the devil, death entered into the world." "And she gave," it says, "also to her husband; and they ate, and their eyes were opened." Great, too, is the slackness of the husband. For even if she was of the same nature, and was his wife, yet he ought to have held the commandment of God ringing in his ears, and to have made this more precious than that untimely desire of hers, and not to have shared in the transgression, nor for the sake of a brief pleasure to deprive himself of such great good things, and to provoke Him who was such a benefactor and who had shown such philanthropy.

OF THE CREATION OF WOMAN AND OF THE PROPHETIC GIFT OF ADAM

^A It was at a time of awareness that he did not know, but he was destined thereafter to recognize what had taken place. So, therefore, that He might not cause him pain in the taking away, nor cause him despondency afterward through the deficiency, He ordered both things in this way: by removing it painlessly, and by filling the lack, and by not allowing him to receive an awareness of any of the things that had occurred. “Having taken, therefore,” he says, “this rib, the Lord God fashioned it into a woman.” ^B Stupendous is what has been said, and it surpasses our reasoning with great excess; for all things from the Master are of this kind. For this is no less than the human being having been fashioned from the dust. And consider the condescension of the divine Scripture, in how many terms it uses for the sake of our own weakness. “And He took,” it says, “one of his ribs.” Do not receive what is said in a human way, but consider the speed of the phrases in relation to human infirmity. For if He had not used these steps 118, how could we have been able to learn these ineffable mysteries? Let us not, then, remain only with the phrases, but let us understand everything in a manner worthy of God, as pertains to God. For “He took,” and everything similar, is said for the sake of our weakness. And observe how here again He used the same habit as He did in the case of Adam. Just as there, both once and a second time and often He said: “And the Lord God took the man whom He had fashioned”; and again: “And the Lord God commanded Adam”; and again: “And the Lord God said, ‘Let us make him a helper according to him’”; so too now He says: “And the Lord God fashioned the rib which He took from Adam into a woman”; and above: “And the Lord God cast an ecstasy upon Adam.” So that you may learn that there is no difference between the Father and the Son in the wording, but because the essence of both is one, the Scripture uses the names indiscriminately. See, for at least in the case of the fashioning of the woman, He used the same habit by saying, “And the Lord God fashioned the rib which He took from Adam into a woman.” ^C What could the heretics say here, those who wish to scrutinize everything and think they have grasped the birth of the Creator of all? What reason has the power to interpret this? What mind can grasp it? “He took one rib,” he says; “and how did He fashion the whole living being from this one?” And what am I saying, “how did He fashion the living being from this one”? Tell me how the removal took place; how did he not receive awareness of the removal? But you will be able to say nothing of these things; for He alone knows who performed the creation. If, therefore, we do not grasp these things that are close at hand and the things concerning the fashioning of the living being of the same kin as us, how much madness and insanity would it be to scrutinize the things concerning the Creator, and to claim to have grasped those things of which not even the incorporeal and divine powers have exact knowledge, but continue to doxologize incessantly with fear and trembling?

^D “And the Lord God fashioned,” he says, “the rib which He took from Adam into a woman.” Behold the precision of the Scripture. For it no longer said, “He fashioned” [in the sense of initial creation], but “He built up”; since He took the part from what had already been fashioned, and, as one might say, He bestowed the missing piece. For this reason he says, “And He built up”; He did not perform another fashioning, but having taken a small part from the fashioning that had already occurred, He built up this part and made the living being perfect. How great is the power of the master-artisan God, to work a proportion of such members from that smallest part, and to create so many senses, and to construct a perfect, whole, and finished 119 living being, one capable of conversing and bringing him much comfort through the communion of essence! For it was for the sake of his consolation that this living being was created. Wherefore Paul also said: “For man was not created for the sake of the woman, but woman for the sake of the man.” Do you see how all things are done for his sake? For after the creation of the world, after the animals were brought forth—those suitable for food, those capable of serving—because the fashioned human being needed someone to converse with and someone capable of offering him much comfort by the communion of essence, for this reason this rational living being is created from his rib; and according to His ingenious wisdom, He made it perfect and finished, in all respects similar to the man—that is to say, rational—capable of contributing help at the opportune and necessary times that sustain life. For God was He who ordered all things by a certain wisdom and craftsmanship. For even if we, on account of the weakness of our reasoning, are unable to grasp the manner of the things that have occurred, yet we believe that all things yield to His will, and whatever He commands, this is brought into the midst. “And the Lord God fashioned,” he says, “the rib which He took from Adam into a woman, and brought her to Adam,” showing that it was for his sake that He brought her forth. “He brought her,” he says, “to Adam.” Since no one was found, he says, among all the others as a helper similar to you, behold, what I promised (for I promised to construct a helper similar to you), having fulfilled this, I deliver to you. For he says He brought her to Adam. “And Adam said, ‘This now is bone of my bones, and flesh of my flesh.’”

Behold for me here, beloved, how, along with that ineffable wisdom that was granted to him by God, he showed us the proofs through the naming which he applied to so many kinds of beasts, and that he had been deemed worthy of the prophetic gift. For this reason, the blessed prophet [Moses] above instructed us that along with the sleep, an ecstasy also came upon him, so that he did not even receive awareness of what had occurred, so that when you see him now, even after the sight of the woman, relating the event with accuracy, you might be convinced precisely that he speaks these things by a prophetic gift, and being instructed by the teaching of the Holy Spirit. For he who knew nothing of the things that had occurred, when He brought her to him, says: “This now is bone of my bones, and flesh of my flesh.” Another interpreter says, in place of “Now,” “This once,” indicating that now this has happened only this once, and the fashioning of woman will no longer be in this way. “Now,” he says, “was the woman made from man, but after this, not so, but from the woman is the man”; or rather, not from the woman, but from the cooperation of both; as Paul also says: “For man is not of woman, but woman of man; and man was not created for the sake of…”

the transgression of the commandment became the very event itself, and from that moment the knowledge of sin and shame entered in. For this reason it has been so named. ^A For it is the custom of Holy Scripture to assign names to places based on the events that happen to occur in them, wherever those events occur. Therefore, the Holy Scripture named the tree "the knowledge of good and evil," since it was concerning it that the transgression and the keeping of the commandment transpired. For the philanthropic Master, teaching man from the very beginning and from the outset, and wishing to instruct him that he has a Creator and Maker who brought all visible things into existence and fashioned him, wished to demonstrate to him his own sovereignty by means of this small commandment; and as a philanthropic master, having provided a great and wondrous house for someone to enjoy, not that he wished to receive the worth of the price, but a small portion, so that the things of his master might be preserved by him, and that he might know precisely that he is not the master of the possession, but gains enjoyment from it through grace and the generosity of its use; so also did our Master, having entrusted all visible things to man, and his way of life in Paradise, and having provided the enjoyment of everything within it, so that he might not, by being gradually drawn away in his mind, imagine that the visible things were automatic, or fancy himself as having something beyond his own worth, ^B command him to abstain from the one tree, having set a harsh penalty should he transgress, so that he might have the knowledge that he is under a master, and that he partakes of the rest through the master's generosity. But because he used great carelessness, and together with his wife fell into this downfall by transgressing the given commandment and tasting of the tree, for this reason he called the tree itself "the knowledge of good and evil." Not because before this he was ignorant of good and evil (for he was not so ignorant that he could not say, with the woman conversing with the serpent, "God said: You shall not eat of it, lest you die"—so he knew that death was the punishment if they transgressed the commandment), but because after the eating of it they were stripped of the glory from above, and gained the experience of sensible nakedness, for this reason he named it "the knowledge of good and evil," since concerning it, one might say, was the training ground for obedience and disobedience.

Have you learned for what reason it said that their eyes were opened, and they knew that they were naked? Have you learned for what reason the tree is called "knowledge of good and evil"? ^C For consider of what shame they were full thereafter, having transgressed the Master's commandment after eating from it: "For they sewed fig leaves and made themselves loincloths." See from what glory they were brought down to what abasement. Those who before this were living like earthly angels devise for themselves a covering of leaves. So great an evil is sin! For not only does it remove us from the benevolence from above, but it leads us down into great shame and humility, and having deprived us of the goods already possessed, it strips us of all our confidence. But that we may not make the discourse altogether gloomy by turning over the sin that, through the eating from the tree and the disobedience, overtook man, come, if it seem good, let us turn the word to another tree, from this tree to the tree of the Cross, and let us see what evils this one introduced, and what good things that one brought about; or rather, not even the tree introduced the evils, but the listless disposition and the contempt, which he displayed regarding the commandment. That tree introduced death; for after the transgression death entered; ^D but this one bestowed immortality; that one cast us out of Paradise, this one raised us up to heaven; that one rendered Adam liable to such great punishment for one transgression; this one, having blotted out our myriad burdens of sins, has bestowed boldness toward our Master. Do you see the difference between tree and tree? Do you see the devil’s wickedness, and man’s listlessness, and the Master’s philanthropy? Let us therefore arm ourselves, I implore your love, with the weapon of this life-giving tree, and let us mortify our soul-destroying passions by its power, just as the Apostle also says, "For those of Christ have crucified the flesh together with its passions and desires." And what he says is this: Those who have altogether committed themselves to Christ have mortified every irrational desire arising in the flesh, so as to injure all the energies of the soul. Following these, therefore, let us also render our members inactive toward that tyranny rising up against us from the devilish energy, so that even in the present life we may sail across this stormy and dangerous sea without disturbance, and having arrived at the calm harbors of the philanthropy of God, we may be deemed worthy to attain to the promised goods for those who love him, in Christ Jesus our Lord, to whom be glory with the Father and the Holy Spirit, now and always, and to the ages of ages. Amen.

HOMILY XVII

And they heard the voice of the Lord God walking in paradise in the cool of the day.

1. I believe that we sufficiently, according to our ability, previously went through the interpretation regarding the tree, having taught your love for what reason Holy Scripture called it "knowledge of good and evil." Wherefore, I wish today to proceed with what follows, so that...

^A you may learn the ineffable condescension of God, for it is necessary to hear what was read. "And they heard," it says, "the voice of the Lord God walking in the paradise in the evening, and both Adam [134] and his wife hid themselves from the face of the Lord in the midst of the tree of the paradise." Let us not simply pass by, beloved, the things said by Holy Scripture, nor let us linger on the expressions, but let us consider that the humility of the expressions lies in our weakness, and everything is done in a manner worthy of God for the sake of our salvation. For tell me, if we should wish ^B to follow the pronunciation of the words, and not conceive what is said in a manner worthy of God, how many absurdities will follow? For let us look at the very prologue of the readings: "And they heard," it says, "the voice of the Lord God walking in the paradise in the evening, and hid themselves." What are you saying? Does God walk? And shall we attach feet to Him? And shall we conceive nothing lofty from this? God does not walk; far be it. For how could He, who is present everywhere and fills all things; whose throne is heaven, and whose footstool is the earth—how could He be contained by the paradise? And who among those having sense would say these things? What then is, "They heard the voice of the Lord God walking in the paradise in the evening"? He willed to provide them with such perception, so that He might cast them into anxiety; which indeed happened. For they had such ^C perception, that they attempted to hide as if God had arrived. For sin and transgression had entered, and shame was scattered upon them.

For the impartial judge, I mean the conscience, rising up, was shouting with a loud voice, and accusing, and showing, and as if before their eyes it was portraying the magnitude of their sins for them. For this reason the benevolent Master, from above and from the very beginnings when forming man, placed within him a conscience as a relentless accuser, unable to be deceived, nor ever enduring falsehood. But even if one were able to elude all men after committing sin and having performed the absurd deed, he cannot elude that accuser, but it wanders continuously, having it within, troubling, gnawing, scourging, never resting, but attacking even in the marketplace, and in assemblies, and at the table, and when sleeping, and when rising, and demanding justice for the things perpetrated, and bringing before the eyes the absurdity of the things sinned, and the punishment following it. And just as an excellent physician does not cease applying his remedies; even if he sees one resisting, he does not withdraw even so, but makes the care continuous.

β'. For this is his work: to introduce unceasing admonition, and not to allow one ever to forget the things done, but to place them before one's eyes, so that perhaps in this way He may render us more hesitant to fall into the same things again. For if, even when having the alliance from there, and the aid from the conscience, and this violent accuser lying upon us, and scourging our conscience, gnawing the heart, [135] and lying upon us more heavily than any executioner, not even so do the majority of us overcome sloth; if we did not have this help, where would we not have quickly slid? For this reason also the first-formed, now having received such perception, and having considered the presence of the Master, immediately hides. For what reason, tell me? Because he saw the accuser standing over him as violent, I mean the conscience. For he had no one else to convict him and who was a witness of the things transgressed, but that one alone, whom he carried within. But otherwise, along with the accusation of the conscience, the removal of the glory which previously clothed them like a bright garment taught them, through the nakedness, the magnitude of the sin they had committed. Since, therefore, after that sin they were clothed in heavy shame, they attempted to hide. "For they heard," it says, "the voice of the Lord God walking in the paradise in the evening, and both Adam and his wife hid themselves from the face of the Lord God in the midst of the paradise."

There is nothing worse than sin, beloved; for this, having entered, not only fills us with shame but also renders senseless those who were previously prudent, and filled with much wisdom. For consider with me how much senselessness now he uses, who previously shared such wisdom, he who through actual events demonstrated to us the wisdom provided to him, he who prophesied such things: "Having heard," it says, "the voice of the Lord God walking in the paradise in the evening, he hid himself and his wife from the face of the Lord God in the midst of the tree of the paradise." Of how much senselessness would this not be a sign, to attempt to hide from God, the one present everywhere, the Creator, the one who brought all things from non-being into being, the one who knows things that are hidden, the one who fashions single-handedly the hearts of men, and understands all their works, the one who examines hearts and reins, the one who knows the very movements of our heart? But do not marvel, beloved; for such is the habit of those who sin: even if they cannot escape notice, they nevertheless strive to escape notice. For because they were not bearing the shame which they clothed themselves with after the sin, having stripped themselves of that incorruptible glory, they were doing this; consider also where they hide: in the midst of the paradise. For just as certain scoundrels and servants, senseless, not being able to elude their own master, attempt to run hither and thither around the corners of the house, fear shaking their mind; in the same way also these, finding no escape, wander around in the very house, that is, in the paradise. Nor is the time added simply: "For they heard," it says, "the voice of the Lord God walking in the paradise in the evening;" but so that you may learn the Master's benevolence, that He did not delay even [136] the slightest, but immediately saw what had happened, and the magnitude of the wound, and hastened to the healing, so that the wound, not having caused spread, might not render the injury incurable; for this reason He hastens to anticipate, and immediately stands over the spread of the wound, and did not leave even for a short time unprovided for, imitating His own goodness. For indeed the enemy of our salvation demonstrated such madness, always envying our goods, that from the very beginnings he wrought the treachery, and through the deadly counsel deprived them of that wonderful way of life. But the ingenious God, who by His own wisdom manages our affairs, seeing both the wickedness that had been wrought by the devil, and also the sloth of man, through which he clothed himself in such shame having been led astray by the woman, stands by, and like a gentle and benevolent judge sits in judgment filled with fear and dread, and conducts the examination with accuracy; through this, training us not to first condemn—

^A others before we have made a rigorous examination.

γ'. Let us hear then, if it pleases you, what the judge asks, what the condemned answer, what punishments they receive, and to what condemnation he becomes liable who wrought such deep intrigue against them. But apply your minds to me, I beseech you, and with much fear pay attention to what is being said. For if, seeing an earthly judge sitting on a high tribunal, and bringing the condemned into the midst, and tormenting and punishing them, we stand by with great fear, desiring to hear what the judge says and what the guilty one answers—how much more is it just for us to do this now, seeing the Creator of nature exacting justice for things done by those created by Him? But if you attend with accuracy, you will see how great is the distance between the philanthropy of God and the harshness of men toward their kindred. ^B And the Lord God called to Adam, and said to him, "Adam, where are you?" From this very question it is worthy to stand amazed at the exceeding philanthropy of God, not only that He called, but that He called by Himself—a thing which men would never tolerate in the case of their own kindred, those who share the same nature with them. For you know that when they sit upon a high tribunal and exact justice from those who have done evil, they do not deign to receive their answer themselves; and for this reason, showing them into what shame they have cast themselves by the performance of their wicked deeds, the judge does not answer, but someone else standing by conveys to the guilty one the things from the judge, and again ferries back to the judge the things from him; and such is the custom one would see everywhere among those who judge. But God does not act thus; but what does He do? He Himself calls by Himself. "And the Lord God," he says, "called Adam and said to him, 'Adam, where are you?'" See how much power lies hidden in this brief word. For the act of calling is of great and ineffable philanthropy, and the questioning—to one who is ashamed, and who does not dare even to open his lips nor open his mouth, and to offer him a prompt—[is a sign] of great goodness; but the saying "Where are you?" also carries great power along with its philanthropy. ^C For He is, as it were, hinting to him through this, saying to him: "What has happened? In one place I left you, and in another I find you now; I left you clothed in one glory, now I have found you in nakedness. Where are you? How did this happen to you? Who led you into such a change? What thief and burglar has so suddenly stripped you of all your wealth and reduced you to such poverty? Whence came to you the sense of nakedness? Who is the cause to you of the removal of that wonderful garment with which you happened to be clothed? What is this sudden change? What storm so fierce has quickly engulfed all your cargo? What has happened, that you attempt to hide from Him who did you so many favors and led you to such honor? Whom do you fear, and whom do you now strive to evade? For has an accuser arrived? Have witnesses stood by? Whence has such cowardice and fear been scattered upon you?" "I heard your voice," he says, "walking in the garden, and I was afraid because I am naked, and I hid." "Whence came the knowledge of nakedness to you? Tell me: what is this new and ^D paradoxical thing? Who could have ever revealed this to you, if you had not yourselves been the cause of this shame? If you had not eaten from the tree from which I commanded you alone not to eat?" Behold the exceeding philanthropy and the long-suffering of the Master. For although He could immediately have not deigned to receive an answer from him who had sinned so much, but could have brought him under the penalty which He had previously defined if he should transgress, He is long-suffering, and bears with him, and asks, and receives an answer, and again asks, as if calling him to a defense, so that, having found a pretext, He might show forth His own philanthropy toward him even after such a transgression; teaching us also through this, that when we judge those who are liable, we should not treat them inhumanly, nor show toward them the cruelty of beasts, but employ much long-suffering and clemency, as those who judge their own members, and, bearing in mind the shared nature, temper the punishment with philanthropy. For the divine Scripture does not use such condescension simply, but through the outward appearance of the words it teaches us both the philanthropy of God and leads us to zeal, so that according to human capacity we might imitate the goodness of the Master: "And He said to him, 'Who told you that you are naked, unless you ate from the tree from which I commanded you this alone not to eat?'" "Whence," He says, "were you able to know this, and to be clothed with such shame, if you had not employed much incontinence, and despised my commandment?"

[138] δ'. Observe, beloved, the exceeding goodness of God, how, as a friend conversing with a friend, and censuring him as one who has transgressed that which was commanded by Him, so He makes the conversation with him. "Who told you that you are naked, unless you ate from the tree, from which I commanded you this alone not to eat?" Not a little emphasis is contained also in the saying, "This alone." "For did I restrict your enjoyment?" He says. "Did I not provide you with all freedom, and having given you authority over all things in the garden, did I not command you to abstain from this one thing alone, so that you might know that you are under a master, and that you owe a kind of obedience? What then is this great sloth, that having such enjoyment, you could not bear to abstain even from this one, but so quickly chose to insult the commandment given by me, and to wrap yourself in so many evils? What has become the profit to you? Did I not say these things beforehand? Did I not wish, by the fear of the penalty, to restrain you, and make you more secure? Did I not tell you what would happen to you? Did I not for this reason forbid the eating, so that you might not fall into these things? Who could deem you worthy of pardon, who have become so ungrateful after so many instructions? Did I not dispense everything just as a father does for a legitimate child, and teach you to taste of the others, but to abstain from this one, so that it might not corrupt all your goods? But perhaps, having judged the advice of another to be good and more trustworthy than my commandment, and having expected to reach greater things, you have done this, and having thrust aside my commandments, you have dared the eating of the tree. Behold through experience of what you have suffered, you have learned how destructive that advice was." Do you see the philanthropy of the Judge? Do you see the gentleness and ineffable long-suffering? Do you see the condescension that surpasses all word and mind? Do you see how, through the questioning and the saying, "Who told you that you are naked, unless you ate from the tree from which I commanded you this alone not to eat?" He wishes to open doors of apology for him, so that even to him who has so sinned...

he might show forth his own philanthropy. Let us listen, therefore, also to the condemned one, as to what he answers to these things. And he said, it says, Adam: "The woman whom you gave with me, she gave me from the tree, and I ate." ^B Pitiful are the words, and full of much compassion, and sufficient to draw the Master towards philanthropy, him who is so gentle, and who by goodness overcomes our offenses. For since through long-suffering he shook his mind, and showed him the magnitude of the sin, almost composing an apology for Adam, he says to him, "The woman whom you gave with me, she gave me from the tree, and I ate." I know, he says, that I have sinned, but the woman whom you gave with me, for whom you yourself said, "Let us make a helper for him corresponding to him," she became for me the cause of destruction. "The woman whom you gave with me." For when did I expect her to cloak me with this shame, she who was created for this reason, that she might introduce to me the consolation from herself? You gave her to me, you brought her to me. She, therefore, I know not moved by what, gave to me from the tree, and I ate. These things seem indeed to have a certain apology, but have been deprived of all forgiveness. For what forgiveness would you be worthy, he says, having forgotten my commandments, and having deemed more honorable than the things spoken by me the gift from the woman? For even if the woman gave, yet my commandment and the fear of the penalty were sufficient to prepare you to flee the partaking. For did you not know? Were you not aware? I had beforehand for this reason spoken, caring for you, that you might not fall into these things; so that, even if the woman served you unto the transgression of the commandment, yet not even so will you be irresponsible. For it was necessary to deem the commandment from me more trustworthy, and not only yourself to decline the eating, but also to show the woman the magnitude of the things that had been sinned. For you are the head of the woman, and for your sake she was brought forth; but you have inverted the order, and not only did you not correct her, but you were dragged down with her; and whereas the rest of the body ought to follow the head, the opposite has happened, and the head has followed the rest of the body, and things above have become below. For this reason, since you have inverted the whole order, you are now in these things, who before this were clothed with such glory. Who, therefore, can rightly lament for you for the removal of such great blessings? But nevertheless, even if all these things have befallen you, ascribe the cause to no one else, but to yourself and to your own listlessness; for the woman could not have led you into this destruction, if you had not wished it. For did she beg you? Did she discuss it? Did she deceive you? She gave only, and immediately with such ease you were drawn to the partaking, having made no memory of my commandment, but you thought to have been deceived by me, and for this reason that the eating was not permitted to you, so that you might not attain greater things. And how could your being deceived by me have any logic, when I have deposited such great benefits upon you? And this very thing, of what magnitude of benefit was it, to have anticipated and separated the abstinence, so that you might not fall into these things, into which you have now cast yourself? But having set all these things at naught, behold, through the experience you have learned the magnitude of your sins; henceforth, ascribe the cause not to the woman alone, but also to your own listlessness.

5.

^A, but he rushes upon it as the one who had become the cause of all evils. And since, as God and knowing the hidden things, He knew that it was he who had served the devil's plot and the envy which he had displayed toward man, in order that you may learn His kindness, how in the case of them, although He knew, He said to the man, "Where are you? Who told you that you are naked?" and to her he said, "Why have you done this?"—in the case of this evil beast, He does no such thing, but what? "And the Lord God said to the snake: Because you have done this." Do you see the difference? To the woman He said, "Why have you done this?" but to the snake: "Because you have done this." "Because," He says, "you have committed this evil, because you introduced this ruinous counsel, because you served such envy, because you so sharpened the jealousy against the one created by me, Cursed are you above all cattle, and above all wild beasts of the earth. Upon your chest and your belly you shall go, and earth you shall eat all the days of your life. And I will put enmity between you and between the woman, and between your seed and between her seed. He will watch your head, and you will watch his heel."

Caput 6. Serpentis damnatio

^B 6. Observe with me here an order and sequence filled with loving-kindness. For the questioning, He began with the man, then passed on to the woman. And since she had pointed out the one who had become the cause of her downfall, He turned to the snake, and no longer deeming it worthy of an answer, He brings upon it the punishment—and such a one as to extend throughout all time, and through the sight of it to become an everlasting teacher to all who come after, no longer to accept that ruinous counsel, nor to be deceived by that one’s machinations. But perhaps someone might say: even if the devil, having acted through the snake, introduced the counsel, for what reason did the beast endure such great punishment? And this too has become a work of the unspeakable loving-kindness of God. For just as a loving father, when punishing the one who has killed his own son, breaks into pieces and cuts into many parts the dagger and the sword by which he committed the murder; in the same way, the good God, since this beast served the devil’s craftiness like a kind of sword, brings upon it the everlasting punishment, so that through this perceptible and visible thing we may reckon in how much disgrace that one also stands. For if this one, having served as a mere instrument, was subjected to such indignation, what kind of punishment is it likely that the other one received? Or rather, Christ has already taught us this too through the holy Gospels, saying to those standing on the left: "Depart from me, you cursed, [142] into the eternal fire, which has been prepared ^C for the devil and his angels." For it is for him that this has been prepared, and that unquenchable fire awaits him. What, then, could be more wretched than those who, through neglect of their own salvation, make themselves liable to that punishment prepared for him? For the fact is that for us, if we should wish to display virtue and follow the laws set by Christ, the kingdom is prepared; hear Him again saying: "Come, you blessed of my Father; inherit the kingdom prepared for you from the foundation of the world." Have you seen, for him the unquenchable fire is prepared, but for us, if we are not slothful, the kingdom? Thinking on these things, then, let us take care of our life, and let us flee from wickedness, and never be deceived by the devil’s machinations. But, if you wish and have not grown weary, let us once again bring into the midst the punishment being brought upon the snake, so that thus, gradually arriving at the end of the verdict, we may see the magnitude of the loving-kindness of God. For if men, seeing a judge often sitting in public, and pronouncing a sentence against those condemned, remain through the whole day and do not depart until they see the judge rise, much more does it behoove us now, with greater eagerness, to see the good God—how indeed He inflicts the severe punishment upon the snake, ^D so that through this perceptible beast, which that evil demon used as if it were an instrument, He might provide us with a perception of the punishment that awaits him; and how, with restraint, He brings the reproof upon both the woman and the man, having more of a warning than an infliction of pain; so that, having contemplated all these things with accuracy, we might wonder at the providence of the loving God, which He displays toward our nature. What, then, does He say? "And the Lord God said to the snake: Because you have done this, cursed are you above all cattle, and above all the wild beasts of the earth. Upon your chest and your belly you shall go, and earth you shall eat all the days of your life. And I will put enmity between you and between the woman, and between your seed and between her seed. He will watch your head, and you will watch his heel."

Caput 7. Serpentis damnatio et poena

7. Great and violent is the indignation, because the excess of the deception which the wicked devil brought through him is also great. "And the Lord God said to the snake: Because you have done this." Because, He says, you served such craftiness, and thus brought the deception into action, having introduced the ruinous counsel, and having mixed the poison into their medicine; because you have committed this, and wished to cast out of my favor those whom I had created, having served the will of the wicked demon—the one who was cast down from the heavens to the earth on account of his envy and excessive pride—for this reason, because you served as an instrument in these things, I inflict the everlasting punishment upon you, so that through the things which happen to you, that one too may have the ability to know what kind of punishment awaits him, [143] and those who come after may be instructed, no longer to be led by this one’s counsels, nor to accept the deception, so that they do not fall into the same things. For this reason, "Cursed are you above all the wild beasts," because you did not use the prudence for a good purpose, but that advantage which you had over all the wild beasts, this itself became the cause of all evils. For the snake, it says, was the most prudent of all the cattle and of the wild beasts of the earth. "For this reason, cursed are you above all the cattle and the wild beasts of the earth." But because the nature of the curse was not perceptible, nor visible to the eyes, for this reason He also brings a perceptible punishment upon it, so that we might have it ever before our eyes to see the, mementos of his punishment. "Upon your chest and your belly you shall go, and earth you shall eat all the days of your life"; because, He says, you did not use your formation as was fitting, but dared even to come into conversation with the rational creature created by Me. Just as therefore the devil, who acted through you, and used you as an instrument, because he thought above his own worth, was cast down from the heavens; in the same way, I command you to take on another form of formation, and upon the earth you…

shall crawl, and have this for your food, so that it may no longer be allowed to you to look upward, but that you may continuously exist in this condition, and among all the rest of the beasts feed upon the earth. And not only this, but ^A *And I will put enmity between you and between the woman, and between your seed and between her seed.* And I will not be content with this, that you should crawl upon the earth, but I will make the woman an implacable enemy to you; and not her alone, but I will also make her seed a perpetual enemy to your seed. *He shall watch your head, and you shall watch his heel.* For I will grant him such power, that he may continually lie upon your head, while you lie under his feet. See, beloved, through the punishment against this beast, how much care is shown to us, which He has regarding the nature of men. And these things indeed are spoken concerning the sensible serpent; but anyone who wishes may after this observe the order of the things written, and know that if these things were said concerning the sensible one, how much more is it necessary to understand the things said also concerning the intelligible serpent. For He has even brought that one down, having humiliated him under our feet, and has made us to lie upon his head. Or does He not signify this when saying, *Tread upon serpents and scorpions?* Then, that we might not think these things were said of sensible beasts, He added, *And upon all the power of the Enemy.* Do you see also from the punishment brought upon the instrument of the devil, the surpassing philanthropy of God? Let us come again, if you will, to the woman. For because he introduced the deception, for this reason [144] he first received the punishment; and because she first deceived the woman, and then she drew the man down with her, for this reason she is the first to be punished by a punishment having much admonition. *And to the woman He said: Multiplying I will multiply your sorrows and your groaning; in sorrows you shall bring forth children; and toward your husband shall be your turning, and he shall rule over you.* See the kindness of the Master, how He has used such gentleness after such a transgression. *Multiplying I will multiply your sorrows and your groaning.* I indeed intended, He says, for you to have a life without pain and without toil, freed from all sorrow and dejection, and filled with all pleasure, and to feel nothing of the pains of the body encompassing you; but since you did not use such rest for the proper purpose, but the abundance of good things led you into such ingratitude, for this reason I place a bridle upon you, so that you may not leap out further, and I condemn you to sorrows and groanings. *Multiplying I will multiply your sorrows and your groaning; in sorrows you shall bring forth children.* The labor, He says, of much joy, and the succession of children, I shall cause to begin for you from sorrow, so that you yourself may have a perpetual reminder through the throes of each season, and of the painful things born in each instance, of how great the magnitude of this sin and disobedience is, and that as time proceeds you may not ^B abandon what has happened to oblivion, but may have it in your knowledge that the deception of those things has been the cause for you. Therefore, *Multiplying I will multiply your sorrows and your groaning; in sorrows you shall bring forth children.* He hints here at the throes and that great toil which it is necessary to endure, carrying the infant like a burden through so many months, and the pains arising therefrom in stages, and the wrenching of the limbs, and those unbearable ^C agonies, which only those who have come through experience know.

7. Spes boni futuri mala levat præsentia.

But yet, the philanthropist God provided such consolation along with the painful things, that the joy for the child born is equal to those throes which in so many months were cutting through the womb. For those who endure so much pain, and are so torn by the agonies, and so to speak are renouncing life itself, after they have given birth and have enjoyed the joy from the toils, again as if forgetting all that has happened, they surrender themselves to the procreation of children, the philanthropist God having thus ordained it for the establishment of the salvation of men. For the hope of future good things always makes it easy to bear present painful things. And one might see this also in the merchants who endure, and cross long seas, and put up with shipwrecks and pirates, and after those many dangers even often fall short of their expectation, and not even so do they depart, but again engage in the same things. This can also be said of farmers: [145] for these too, when they cut a deep furrow, and show much care for the earth, and cast in the abundant seeds, often because a drought has occurred or excessive rain, or because blight has descended just at the harvest of the sheaves, they fall short of their hope; but not even so do they depart, but again when the season arrives, they take up farming. And one might find this happening in every occupation. In the same way the woman also, ^D even she, often after those many months, after the unbearable throes, after the sleepless nights, after the wrenching of limbs, when some small circumstance occurs, having pushed the infant out before the proper time, unformed and shapeless, or formed indeed, but not mature, nor healthy, or even often dead, barely escaped the danger, and yet as if forgetting all these things, she endures the same and submits to the same things. And why do I say the same? Often it has happened that she died with the child born, and not even this made the rest sober and persuaded them to flee the matter; such pleasure and joy together did God sow into the painful things. For this reason He said, *Multiplying I will multiply your sorrows and your groaning; in sorrows you shall bring forth children.* This therefore also Christ, conversing with the disciples and showing both the magnitude of the pain and the excess of the joy, said: *The woman when she is in labor has sorrow, because her hour has come;* then, wishing to present to us how the things of sorrow quickly pass away, and those of joy and gladness follow after, He says: *But when she has brought forth the child, she no longer remembers the tribulation for the joy, because a man has been born into the world.* Do you see the surpassing care? Do you see the punishment filled with admonition? *In sorrows you shall bring forth children.* Then, *Toward your husband shall be your turning, and he shall rule over you.* As if answering the woman, the philanthropist God says these things, that I from the beginning created you of equal honor, and intended you to share in all things with him in the same dignity, and just as I entrusted the rule over all to the man, so also to you; but since you did not use the equal honor for the proper purpose, for this reason I place you in subjection to the man, *And toward your husband shall be your turning, and he shall rule over you.* Since, having abandoned your equal, and him who shared with you the same nature...

and through whom you were created, you desired to enter into conversation with the wicked beast, the serpent, and to receive counsel from him; for this reason I henceforth place you in subjection to him, and I declare him to be your master, so that you may recognize his lordship; and since you did not know how to rule, learn well how to be ruled. *Toward your husband shall be your turning, and he shall rule over you.* It is better for you to be under him, and to be subject to his lordship, than to enjoy license and authority and be carried over precipices. For even for a horse it is advantageous to have a bridle, and to walk in an orderly fashion, rather than without it to be carried over cliffs. Therefore, considering your advantage, I wish you to have your turning toward him, and like a body to follow the head, and to recognize his lordship with gladness. I know that you have grown weary at the length of what has been said, but be roused a little, I entreat you; let us not leave the judgment unfinished, nor let us depart while the judge is still sitting; for we have arrived at the very end.

[Θ'] Let us see, therefore, what He says to the man after the woman, and what punishment He brings upon him. *And to Adam He said, "Because you have listened to the voice of your wife, and have eaten of the tree of which I commanded you not to eat—of this one alone, and yet you have eaten of it—cursed shall be the ground in your works. In pain you shall eat of it all the days of your life. Thorns and thistles it shall bring forth for you, and you shall eat the grass of the field. In the sweat of your face you shall eat your bread, until you return to the earth, from which you were taken; for earth you are, and to earth you shall return."*

Great and ineffable is the care of the Master for man, which is shown even from this; but let us listen precisely to each of the things said. *To Adam He said, "Because you have listened to the voice of your wife, and have eaten of the tree of which I commanded you not to eat—of this one alone, and yet you have eaten of it."* Since you have listened, He says, to your wife and have eaten of the tree, and have preferred the counsel of that one to My commandment, and did not wish to abstain from that one tree alone, of which I commanded you not to eat (For did I order you to abstain from many? From one alone, and even that you did not endure, but forgetting My commandments, you were persuaded by the woman); for this reason you shall learn through the very deeds themselves how great an evil you have wrought.

Let men listen; let women listen: the former, so that they may not endure those who counsel evil; the latter, so that they may not counsel such things. For if this man, having transferred the blame onto the woman, was deemed worthy of no pardon, what apology could any one have, saying that "because of the woman I sinned, and I did such and such"? For this reason you have both come under her lordship, and you have been declared her master, that she might follow you, and not that the head should follow the feet. But nonetheless, one can often see the opposite happening, and one who ought to be in the place of the head not even holding the place of the feet, and one who is in the place of the feet being established in the place of the head. For which reason also blessed Paul, the teacher of the world, foreseeing all these things, cried out: *For what do you know, O woman, if you shall save your husband? Or what do you know, O man, if you shall save your wife?* But nevertheless, let the man also show great watchfulness, so as to shake off [one who gives] destructive counsel, and let the woman, having in mind the punishment that Eve received, for having brought that freedom and counsel to her husband, not dare to counsel such things, nor let her imitate Eve, but let her be disciplined by the example and counsel those things which will deliver both herself and her husband from all chastisement and punishment. But let us return to what is set before us. *And to Adam, He says, God said: "Because you have listened to the voice of your wife, and have eaten of the tree."* Since, He says, you have used such sloth concerning the keeping of the commandment given by Me, and neither did fear, nor My having foretold to you beforehand the things that would befall you from the eating, help you, but you have slipped into such wickedness that you could not abstain even from the one tree after such great enjoyment; for this reason *Cursed shall be the ground in your works.* Look at the philanthropy of the Master, how He punishes the serpent, and how this rational creature. For to that one He says, *Cursed are you from the earth*; but here, not so. But what? *Cursed shall be the ground in your works.* And with good reason. For since it was produced for the sake of man, that he might thus be able to enjoy the things yielded from it, for this reason again for the sake of man who sinned He imposes the curse upon it; since the curse upon it, in turn, harmed the ease and freedom of man. *Cursed,* He says, *is the ground in your works.* Then, so that you may learn what *Cursed* is, He added: *In pain you shall eat of it all the days of your life.* See each punishment extended to the age, so that not only they might profit, but also those who are to come hereafter might be instructed through the very events themselves, whence the things of this punishment were brought upon them. *In pain,* He says, *you shall eat of it all the days of your life.* Then, more accurately teaching the kind of curse and the cause of the pain, He added: *Thorns and thistles it shall bring forth for you.* Behold the reminders of the curse. *Thorns,* He says, *it shall put forth, and thistles;* so that much labor and toil might be wrought, and I shall make you spend all the time with pain, so that this might be a bridle for you not to imagine yourself above your worth, but that you may continuously have to consider your own substance, and never of necessity be deceived in such things. *And you shall eat the grass of the field. In the sweat of your face you shall eat your bread.* See how, in opposition to the former way of life, all the things after the disobedience were brought upon him. For I, He says, having brought you into this world, wished you to spend your life without pain and toils and hardship and without sweats, and to be in enjoyment and prosperity, and not even to be subject to the needs of the body, but to have been exempt from all these things, and to be in all freedom. But since such great ease did not profit you, for this reason I shall even curse the ground, so as not to provide for you the things yielded from it unsown and untilled, as before, but even with much labor, and toil, and hardship, and in continuous pains and sadness I shall envelop you, and with sweats I shall prepare you to accomplish everything, so that being pressed by these things you may have a continuous lesson of moderation, and of recognizing your own nature. And this will not be for a little, nor for a short time, but it shall be extended to all the time of your life. *For in the sweat of your face you shall eat your bread, until you return to the earth, from which you were taken; for earth you are, and to earth you shall return.*

^A For in order that these things might not come to pass, I said, "Do not touch the tree," saying, *On whatever day you eat of it, you shall die the death.* For I did not desire this; but since everything has been brought about by me, but you have brought this upon yourself, lay the cause upon no one else, but ascribe everything to your own sloth. But again another question arises for us from this, which, if you wish, we will briefly resolve and then bring the discourse to a close. God said, he says, *On whatever day you eat of it, you shall die the death;* yet they are shown to have lived for a number of many years after the disobedience and the partaking of the food. This seems simply to those who encounter the passages superficially to have some question; but if anyone should offer his hearing with good sense, the thing said is clear and holds no question for the one who pays attention. For even if they lived for a long time in years, yet from the day they heard, *Earth you are, and to earth you shall return,* and received the sentence of death, they became mortal, and from that time one might say they were dead. Therefore, the Scripture also, hinting at this, said, *On the day you eat, you shall die the death;* that is to say, "You shall receive the sentence of being mortal henceforth." For just as in human courts, when someone has received the sentence that he must by all means have his head cut off, and then is cast into prison, even if he remains there for a long time, he lives no better than the dead and those who have perished, having died by the sentence; in the same way, these too, from that day on which they received the sentence of mortality, even if they lasted for a long time, yet by the sentence they have died. I know that much has been said and the instruction has been extended to great length; therefore, since by the grace of God we have laid everything before you according to our ability and have put an end to the things read, let us bring the discourse to a close here.

10. ^B For it was possible, by adding other things, to show again that even this very punishment that was brought upon them, and the fact of becoming mortal, contains a great abyss of philanthropy; but that we may not overwhelm your mind with the great multitude of things, come, I exhort you, when you have departed from here, not to give yourselves over to idle gatherings, nor to untimely chatter, but gathering together by yourselves to collect with one another the things said, and to bring yourselves to a remembrance of what the Judge answered, what the accused pleaded in their defense, and how the one transferred the cause to that one, and she to the serpent, and how He punished him also, and that He brought upon him a penalty that is perpetual and extending throughout all time, and showed a fierce indignation against him, and through this showed His care for those who were deceived. For by which He so avenged Himself upon the deceiver, it is clear that it was for those who were very dear to Him that he wrought the deception. Then from there keep in memory the penalty of the woman, and the chastisement brought upon her, or rather the admonition, and so, remembering the things said to Adam, and ^C coming to a thought of the sentence, *"For earth you are, and to earth you shall return,"* be struck with wonder from this at the ineffable philanthropy of God, that He promised to deem us, who are from the earth and are being dissolved into earth, if we should wish to pursue virtue and flee vice, worthy of those ineffable goods which are prepared for those who love Him, *Which eye has not seen, and ear has not heard, and which have not entered into the heart of man.* We therefore owe much thanks to the Master for such great benefits, and must never let these pass into forgetfulness, but through good works and the great avoidance of evil things, let us appease Him and make Him well-disposed to us. For how is this not a sign of every ingratitude, if He, being God and immortal, did not refuse to take upon Himself our mortal nature and earthly substance, and to release us from the ancient death, and to exalt this nature above the heaven, and to honor it with a seat at the Father’s side, and to deem it worthy of being worshipped by all the heavenly host, yet we were not ashamed to repay Him with the opposite, but also, as one might say, attached our immortal soul to the flesh, and contrived for it to become earthly, dead, and ineffectual? Do not, I beseech you, let us be so ungrateful toward Him who has benefited us so greatly, but following His laws, let us perform the things that are pleasing and acceptable to Him, so that He may show us worthy also of the eternal goods; of which may it be granted to us all to be deemed worthy, by the grace and philanthropy of our Lord Jesus Christ, with whom to the Father, together with the holy Spirit, be glory, power, honor, now and always, and to the ages of ages. Amen.

HOMILY XVIII

*And Adam called the name of his wife, Life, because she is the mother of all the living. And the Lord God made for Adam and his wife coats of skins, and clothed them. And God said, Behold, Adam has become as one of us.*

1. ^D Did you see yesterday the philanthropy of the Judge? Did you see an examination full of goodness? Did you see the difference in punishments; how he who undermined things through deceit was punished, and how the punishment brought upon those who were undermined shows the great philanthropy of God? Did you see of how much profit it was for us to have it be a theme to stand before the judgment seat, and to see how the examination proceeded? For we learned of how many and how great goods both Adam and Eve deprived themselves through the transgression of the given commandment, being stripped of that ineffable glory and of that life which had almost nothing less than the angels. We saw the forbearance of the Master, we were taught how great an evil sloth is, and how it makes us empty and destitute even of the goods already possessed, and places us in great shame. Therefore, I beseech you, let us be sober, and let the falls of those ones become medicines for us, and their sloth become a theme of safety for us; since the punishment is greater for those who sin the same things hereafter, inasmuch as they were not willing to become more temperate even by the examples. For not even those who sin the same things after these occurances are required to pay the same penalty. And it is possible to learn this briefly from the wise teacher of the inhabited world, the

^A blessed Paul, who says: "For as many as have sinned without law shall also perish without law; and as many as have sinned in the law shall be judged by the law." What he says is this: those before the law and those after the law will not receive the same punishment, but those who sin after the giving of the law will undergo heavier penalties. "For as many as have sinned without law shall also perish without law"—that is to say, the fact that they did not have the teaching and help of the law makes the punishment for them milder. "And as many as have sinned in the law shall be judged by the law." These, he says, because they had the law also as a teacher, and even so were not brought to their senses, but sinned the same things as the others, will pay a greater penalty. But let us hear also what was read today. "And Adam," it says, "called the name of his wife Eve, because she is the mother of all the living." See the precision of the divine Scripture, how it did not pass over even this, but taught us that Adam ^B also imposed a designation on the woman. "For he called," it says, "the name of his wife Eve, because she is the mother of all the living"—that is to say, she is the beginning of all those who will be from her, and the root and foundation of the generation after this. Then, after teaching us the designation imposed on the woman, it again shows us the goodness of God, in that He does not overlook those created by Him in such shame and nakedness. "And the Lord God," it says, "made for Adam and his wife goat-skin garments, and clothed them." Just as a compassionate father, having a noble child, and one nurtured with all care, and enjoying all luxury, and using a brilliant table, and clothed in silk garments, and confidently using his father's abundance and wealth—if he sees him later, after this great ease, having slipped into a precipice of wickedness, having deprived him of all those things and subjected him to his own authority, and stripped him of his clothing, he puts on him a cheap and servile garment, perhaps, so that he might not be entirely naked and behave indecently; so too does the philanthropic God, since they made themselves unworthy of that bright and cheerful garment ^C that was wrapping them and making them superior to bodily needs, having stripped them of all that glory and the enjoyment in which they previously shared before that wretched fall took place, showing much pity for them, and taking pity on them for their fall, and seeing them clothed in great indecency, and, not knowing what they should do to not be naked and behave indecently, He fashions for them goat-skin garments and clothes them. For such are the machinations of the devil; for when he finds those who obey him, having tripped them up through short-lived pleasure, and having brought them down into the very abyss of wickedness, and having filled them with all shame and dishonor, he leaves them lying down below, a pitiable sight to those who see. But the guardian of our souls, seeing them in great helplessness, does not even then endure to overlook them, but devises a covering for them, through the cheapness of the garment showing them what kind of garments they have made ^D themselves worthy of. 150 "And the Lord God made for Adam and his wife goat-skin garments, and clothed them." See how great is the condescension of the divine Scripture. But what I have often said, I say now also: let us understand everything in a manner worthy of God, and let us understand "He made" as "He commanded." He ordered that they clothe themselves in goat-skin garments, a standing reminder of their disobedience.

2. Let the wealthy listen, those who luxuriate in the threads of worms and wrap themselves in silk, and let them learn how from the beginning and from the start the philanthropic Master, because the first-created was made liable to the penalty of death through the transgression, and it was necessary that a garment be put upon him to cover his shame, He made for them goat-skin garments, teaching us to flee the effeminate and dissolved life, and not to pursue the one that is relaxed and full of folly, but rather to embrace the austere one. But perhaps the wealthy, annoyed at what is said, will say: "What then? Do you bid us to put on goat-skin garments?" I do not say this; for neither did those people use those garments forever; for the philanthropic Master always adds other things to previous benefits. For since they finally made themselves liable to bodily needs, having been deprived of that former impassibility and angelic mode of life, after this He arranged for garments to be prepared for humans from the wool of sheep, for no other reason than that there might be a covering, and that this rational animal might not lead its life in the same way as the irrational ones, in nakedness and indecency. Therefore, let the putting on of garments be for us a standing reminder of the loss of good things, and a lesson in the punishment which the race of men received because of the disobedience. Let them then tell us, those who have employed such fantasy as to no longer even know garments from the wool of sheep, but who wrap themselves in silk and have slipped into such madness as to even weave gold into their clothes—for especially the female sex shows us this folly—why, tell me, do you adorn the body with these, and take pleasure in the wrapping that comes from them, and do not perceive that this covering was devised on account of the greatest punishment because of the transgression? For why do you not hear Paul saying: "Having food and clothing, with these we shall be content"? You see that it is necessary to concern oneself with one thing only, that the body not be naked, to be covered only, but no longer to concern oneself about the difference of clothing? But let us come to the sequence: "And God said, 'Behold, Adam has become as one of us, to know good and evil. And now, lest he reach out his hand, and take also from the tree of life, and eat, and live forever.' And the Lord God sent him out of the paradise of luxury, to work the ground from which he was taken." See again the condescension of God. "And the Lord God said," it says, "'Behold, Adam has become as one of us, to know good and evil.'" Did you see how great is the humility of the expression? But we understand all these things in a manner worthy of God. For He wishes here, through these words, to remind us of the deception in which they were deceived by the devil through the serpent. For since the latter said that "If you eat, you will be"

as God," and by the hope of the eating he dared to tempt them, for this reason God again wishes to bring them to shame, and to bring them to a realization of their transgression, and to show the magnitude of it, and the excess of the deception; as he says: "Behold, Adam has become as one of us." Great is the shame of this word: it is established, for he was not able to be as he expected. Therefore, he says, you have despised my commandment, having imagined yourself to be equal to God; behold, you have become what you expected—no, rather, you are not what you expected, but what you were worthy to become. Behold, he says, Adam has become as one of us, to know good and evil. For the deceptive devil told them this through the serpent, that "Your eyes will be opened, and you will be as gods, knowing good and evil."

And now, lest he extend his hand and take of the tree of life, and eat, and live forever. Observe for me here the philanthropy of the Master. It is necessary to examine what is said with precision, so that we may be able to grasp what is hidden in the depths of it. When God gave the commandment to Adam, he did not command him to abstain from anything else, only from the tree—which, by tasting of it, he received the penalty of death; which, in commanding it to him, he defined, if he should transgress, while concerning the tree of life he dispensed nothing further. Since, as I suppose, and it is possible to perceive, he created him immortal and led him out, if he had wished, together with all others, to partake of that, he would have been able to procure for himself an infinite life; therefore he receives no commandment concerning that.

3. If anyone, being curious, should wish to inquire why it was called the tree of life, and to learn all things with precision, let him be able, following his own reasoning, to gaze upon the works of God. For it pleased the Master, since man was created by him and was living in paradise, to demonstrate these two things: the one of life, the other, as he said, of death. For the eating and the transgression of the commandment brought death upon him. Since, therefore, having partaken of this, he became mortal, and was henceforth liable to the needs of the body, and received the beginning of the judgment, by which the Master, through providence, managed [matters], he no longer allows Adam to remain in paradise, but orders him to go out from there, showing that he did not even do this for that reason. But in order that we might learn precisely, it is necessary to read again the words of the Holy Scripture. And now, he says, lest he extend his hand, and take of the tree of life, and eat, and live forever. Since, indeed, he provided proofs of great licentiousness by the commandments already given, and became mortal, and again, he says, by tasting of this tree he would have grasped the life that is perpetual, and he was about to sin immortally, it was better that he be cast out from there. So that providence, rather than the indignation of being cast out of paradise, is what he demonstrates. Such is the Master of ours, and he punishes in a lesser way than he benefits, showing toward us providence, and even in the punishments bringing us to our senses. For if he had known that we would be worse by being left unpunished, he would not have kept silence, but would have risen up [to punish] us toward the worse, cutting off the wickedness that was facing our face, 154 mimicking his own philanthropy in punishing.

He has done this even now. Caring for the first-formed [man], he commanded him to be cast out of paradise. And he sent him out, he says, the Lord God from the paradise of delight, to till the ground from which he was taken. Observe for me again here the precision of the Holy Scripture. "He sent him out," he says, "the Lord God from the paradise of delight, to till the ground from which he was taken." Behold, he brings his judgments into action, and makes him till the ground from which he was taken. And not simply, "From which he was taken," but for the constant reminder of his humility and [for him] to know the labor, and from there to have his subsistence, and that the essence of his body was created from the earth at the beginning—that he might labor, he says, the earth from which he himself also consisted. For this too he said in the judgment, "In the sweat of your face you will eat your bread." The word, therefore, signifies this: by saying, "To till the ground from which he was taken." Then, so that we may learn in what interval he cast him out of paradise, and this the Holy Scripture teaches us, saying: "And the Lord God cast out Adam, and caused him to dwell opposite the paradise of delight."

Consider each of the things that happened, and the Master’s purpose of philanthropy, and that every form of punishment is full of much goodness. For it was not for philanthropy and goodness alone to drive him out; but also to make him dwell opposite the paradise, so that he might constantly suffer pain, daily reflecting upon the state from which he had fallen. But nonetheless, even though God had pain—or rather, it was a purpose of benefit that he had, and for the sake of the future, security for the one suffering—pain happened to him continuously, so that he might not fall into the same [errors] again. For as, for the most part, such is the habit of human nature, since—because we exist in the enjoyment of good things and do not know how to use them properly—we are brought to our senses when we are deprived of them, and then, having learned by experience, we take perception of our own sloth; and thus, through the changing of things, we are taught from what things we have fallen, and by what evils we have been tested. So that, by commanding him to dwell opposite the paradise, having fallen from there, that is a sign of great care, so that he might have a reminder of it, and from there might receive help, and not having a desire for the love of life, and being outside, might dare to eat of the tree. For the Holy Scripture speaks to our human weakness, condescendingly discoursing to us. "And he placed the Cherubim and the flaming sword that turns to guard the way" to the tree of life. His sloth, which he had already demonstrated concerning the commandment, became the cause for him not to be granted that security after the entry. 155 For consider for me that even the one dwelling opposite the paradise was an act of philanthropy, but he placed those powers, the Cherubim and the flaming sword that turns, to guard the way of entrance. And not simply did he add, "That turns," but to teach us that every way was walled off to him,

^A and that it was capable of providing him with continual fear and a reminder.

Adam, however, knew Eve his wife. Observe when this happened. After the disobedience, after the fall from paradise, then did the matters of sexual intercourse receive their beginning. For before the disobedience, they imitated an angelic life, and there was no account of sexual intercourse. For how could there be, when they were not even subject to the necessities of the body? So that from the beginning and from the very start, the matters of virginity were receiving their beginning; but since disobedience entered through sloth, and sin found an entrance, that [virginity] fled away, ^B as they had become unworthy of such great blessings; and henceforth the law of sexual intercourse entered. Consider with me, therefore, beloved, how great the dignity of virginity is, how high and great a thing it is, and how it surpasses human nature and stands in need of a hand from above. For that those who readily choose virginity demonstrate in the body the powers of the incorporeal, listen to Christ saying to the Sadducees; for because they wished to inquire by stirring up the argument concerning the resurrection, saying, "Teacher, there were seven brothers among us, and the first having married died, not having children, and he left his wife to his brother; and the second died, ^C and not having seed he left his wife to his brother; likewise also the third, and the fourth, and the fifth, and the sixth, and the seventh. In the resurrection, therefore, of which of the seven will she be the wife? For all had her." What then does Christ say to them? "You err, not knowing the Scriptures, nor the power of God; for in the resurrection they neither marry, nor are given in marriage, but are as angels." Do you see how, while walking on earth and entangled in a body, those who have accepted the lot of virginity through the love of Christ imitate the angelic conduct? For in proportion to the greatness and elevation of the matter, to that extent—or rather by much—greater are the crowns, and the rewards, and the blessings promised to those who have ^D demonstrated in themselves the practice of good works.

"Adam," he says, "knew Eve his wife, and conceiving she bore Cain." Since sin came in through the disobedience, and the judgment rendered them mortal, the ingenious God henceforth, according to his own wisdom, managing the preservation of the human race, permitted the race to be multiplied through sexual intercourse. And she said, "I have gotten a man through God." See how the penalty that occurred made the woman more sober-minded. For the child that was born is accounted not by nature, but to God, and she demonstrates her own gratitude. Do you see how punishment became for them an occasion of instruction? "I have gotten," she says, "a man through God." Nature, she says, did not grant me the child, but the grace from above has given it. And she added to bear his brother, Abel. Because she became grateful for the one that was born, and recognized the former benefit, she attained also to the second. For such is our Master; whenever we demonstrate our own gratitude for what has already been received, and recognize the benefactor, he lavishes his own gifts. And she, therefore, since she counted the offspring to God, for this reason receives another child. For the succession of children was henceforth a very great comfort for the mortality that had entered. For this reason, also, the benevolent God, immediately and from the beginning, cutting short the severity of the rebuke, and removing the terrible mask of death, granted the succession of children, as one might say, revealing from then on an image of the resurrection, and ordaining that in place of those who fall, others should rise.

"And it came to pass," he says, "that Abel was a shepherd of sheep, but Cain was working the earth." The divine Scripture taught us the occupations of each of those who were born; and that the one chose the pastoral life, but the other worked the earth. "And it came to pass after some days, that Cain brought from the fruits of the ground a sacrifice to the Lord." Observe how the Creator deposited in the conscience the knowledge of nature. For who, tell me, guided this man toward such a thought? No one else, but the knowledge in the conscience. "He brought," he says, "from the fruits of the ground a sacrifice to the Lord." For he knew and understood that it is fitting, as to a Master, to offer something of the harvest from one's own possessions; not because God needs these, but that he might demonstrate his own gratitude, himself enjoying such a benefit. For God is self-sufficient and needs nothing of what is ours; but because of his ineffable benevolence, condescending to us, for our salvation he suffers these things to happen, so that the knowledge of the Master might be a school of virtue for human nature. And "Abel brought also himself from the firstlings of his sheep." I did not simply or in vain at the beginning of the discourse teach you of love, that our Master knows no difference of persons, but examines the intention and crowns the resolve. Behold, therefore, here too observe this having come to pass.

Let us pay attention, then, with accuracy, beloved, to what has been said, and let us see what the Scripture relates concerning Cain, and what concerning Abel, and let us not simply pass by. For nothing does the divine Scripture speak simply and as it happened, but even if it be a syllable, even if it be one iota, it has some hidden treasure; for such are all spiritual things. What then does it say? "And it came to pass after some days, that Cain brought from the fruits of the ground a sacrifice to the Lord, and Abel brought also himself from the firstlings of his sheep, and from their fat."

v'. To those able to grasp more sharply, it is already clear from the reading what has been said. But since it behooves us to exercise care for all in common (for spiritual instruction knows no difference), come, let us reveal to you more clearly what has been said, repeating the same things again. Cain, he says, brought from the fruits of the ground a sacrifice to the Lord; then the divine Scripture, wishing to teach us also about Abel, says that he himself

brought from the firstborn of his sheep, and from their fat. Observe how it hints to us the piety of his intention, and that he did not bring them simply from the sheep, but "from the firstborn," that is, from the precious and choice ones; furthermore, from these very firstborn, again the more precious [things]: "and from their fat," he says, the more succulent and the more valuable ones. But regarding Cain, it pointed out nothing of the sort, but only that he brought "from the fruits of the ground a sacrifice"—as one might say, just whatever came to hand, showing no zeal or precision. I say it again, and will not cease from saying it: it is not because God has need of our offerings that He accepts what is brought, but because He wishes even through these to demonstrate our gratitude. For one who brings offerings to God, and brings from what is His own, and contemplates the nature of the situation—and that a human being is deemed worthy of such honor—ought, as far as possible, to demonstrate his own share and to bring the more precious things. But look with me, beloved. Even from this, having occasion to perceive what is owed, he reasonably brings condemnation upon himself, betraying his own salvation through sloth. For neither did he have anyone to teach him, nor did the other have anyone to suggest and advise him; but each, moved by the instruction of his conscience and by the wisdom from above bestowed upon the human race, hastened to such an offering. But the difference in judgment and the sloth of his intention made the offering of the one acceptable, and that of the other rejectable. "And God looked upon Abel, and upon his gifts." See how it is fulfilled here, what was said in the Gospel: that the first shall be last, and the last first. For behold, although he had the prerogative from the firstborn, and supposedly brought [it] first, because he did not bring [it] as he ought, he appeared inferior to his brother. For both having made their offerings, the divine Scripture says: "And God looked upon Abel and upon his gifts." What is the meaning of "And looked upon"? It is equivalent to, He accepted, He praised the intention, He crowned the choice, He was pleased—as one might say [158]—with what had been done. For even if we speak of God and dare to open our mouths regarding that unalloyed nature, yet being human, we could not grasp these things in any other way than through the tongue. But observe the marvelous thing. "God," he says, "looked upon Abel and upon his gifts." He called the offering of the sheep "gifts" because of their value, because they were exquisite, because of the blemishlessness of what was offered. He looked, therefore, upon him, because he made the offering with sound judgment; and [He looked] upon the gifts offered, not only because they were unblemished, but because they appeared precious from every perspective: from the judgment of the one offering, from their being firstborn, from these being the choice ones, and from their fat, and from these [parts] themselves being the best. "And God," he says, "looked upon Abel and upon his gifts; but upon Cain and upon his sacrifices He did not look." Since Abel offered with right judgment and a sincere mind, "God," he says, "looked upon [him]," that is, He accepted, He was pleased, He praised; but He called what was offered "gifts," honoring through this also the intention of the one who offered. "But upon Cain and upon his sacrifices He did not look." Observe the precision of the Scripture. By saying, "He did not look," He showed the rejection of what was offered, and by calling what was brought from the earth "sacrifices," He teaches us something else again. For see how He shows through the things themselves that have happened, and through the words, that the Master wishes all these things to be done by us, so that our state of mind might be made manifest through the things done by us, and so that we might know that we are under a Master and Creator who brought us from non-existence into being. For the divine Scripture, by naming the sheep "gifts" and calling those from the earth "sacrifices," instructs us that it is not the presentation of irrational animals, nor the bringing of fruits from the earth that is sought by the Master, but only the disposition of the mind. Whence even now, the one was accepted together with his gift; the other, however, was rejected together with his sacrifice. The phrase, "And He looked upon Abel and upon his gifts, but upon Cain and upon his sacrifices He did not look," we understand in a manner worthy of God. For it wishes to say that He instilled in them such knowledge that He was pleased with the intent of the one, but repelled the ingratitude of the other. But the things from God are as such; let us see, then, the things that follow. "And [it] grieved," he says, "Cain exceedingly, and his countenance fell." What is the meaning of, "And [it] grieved Cain exceedingly"? A double grief became his, not only because he himself was deemed rejectable, but because his brother’s gift was accepted. "And [it] grieved," he says, "Cain exceedingly, and his countenance fell." Why did it grieve him? Both things grieved him: that the Master did not look upon his sacrifice, and that his brother’s gift became acceptable. Knowing the cause, then, from the things that had occurred, he ought to have corrected the offense; for our Master, being philanthropic—[159] when we commit an offense, does not turn away from us because of the offense as much as when we persist in the offense, of which He makes no account.

6. And that you might learn this accurately, and see the ineffable magnitude of His philanthropy, look from the things that are now happening at the superabundance of His goodness and the greatness of His long-suffering. For since He saw him grieved beyond measure, and, so to speak, on the point of being submerged by the waves of grief, He does not overlook him, but—just as He showed philanthropy toward his father, granting him opportunities for defense and opening to him a door of confidence by saying, "Where are you?" after that grievous transgression—He shows the same even now toward one who has become so ungrateful, and as if he were about to be swept over a precipice, reaching out a hand and wishing to provide a pretext for correcting the offense, He says to him: "Why did you become sorrowful? And why did your countenance fall? If you offer correctly, but do not divide correctly, did you not sin? Be still. Unto you is his turning, and you shall rule over him." Observe with me, beloved, the ineffable condescension of His care. For since He saw him besieged, so to speak, by the passion of envy, see how, imitating His own goodness, He applies the appropriate remedies to him, so that he might quickly pull himself up, and not be submerged. "Why did you become sorrowful? And why did your countenance fall?" For what reason, He says, were you seized by such grief that you even show the magnitude of your despondency through your countenance? "Why did your countenance fall?" Why has what happened thus touched you?

for what reason did you not consider what was proper from your own self? For did you not offer these things to a man capable of being deceived? Did you not know ^A that I did not need the things being offered, but rather the sound intention of those offering them? Why were you sorrowful; and why has your countenance fallen? For if you offer rightly, but do not divide rightly, have you not sinned? For to come to the thought of offering is praiseworthy, but to not divide it correctly, this brought about the rejection of what was offered. For it was necessary for one offering to God to show great precision regarding the division, and just as great as the interval is between the one receiving and the one offering, so great a difference ought he to have made in the division. But you, considering none of these things, simply offered whatever came to hand. For this reason, it could not even become acceptable. For just as your intention, with which you performed the offering, considering nothing of the intermediate interval, caused the sacrifice offered by you to be rejected; so the intention of your brother, being upright and having shown great precision in the division, made his gifts acceptable. Yet not even so do I demand a penalty for the transgression, but I point out only what was sinned, and I introduce counsel to you, which, if you are willing to receive it, you will both correct what was sinned and will not surround yourself with worse evils. ^B What then? You have sinned, and you have sinned greatly; but I do not punish because of what was sinned; for I am a lover of mankind, and I do not desire the death of the sinner, but that he should turn back and live. Since, therefore, you have sinned, "Keep quiet," produce calm in your reasonings, and be delivered from the intensity of the waves that are besieging your mind; compose the turbulence, lest you add another, more grievous sin to the one that has occurred, and do not counsel yourself toward anything irremediable. Do not give yourself up as a captive to the wicked demon. "You have sinned; keep quiet." He knew even from the beginning the attempt that was about to be made against the brother, and through these words he holds it back. For since, as God, he who knows even the things hidden in the mind knew the movements of his heart, through much exhortation and the condescension of his words, he brings him suitable healing, filling up all things from himself, even if he, having thrust away the medicine, cast himself down into the pit of fratricide. "You have sinned; keep quiet." Do not think, he says, if I have turned away your sacrifice because of your not-upright intention, and if I have accepted the gift of your brother because of his healthy choice, that I deprive you of the primacy, and cast you out of the dignity of the firstborn. "Keep quiet." For if he has been deemed worthy of honor from me, and his gifts have become acceptable, yet "his turning is toward you, and you shall rule over him." So that even after this sin I permit you to have the prerogatives of the birthright, and I command him to be under your authority and under your rule. See the benevolence of the Master, how he wishes to compose his anger and madness, and to cut off the impulse through these words. For observing the movements of his mind, and knowing the unyielding nature of his murderous intention, he already wishes to soften his reasoning and to produce calm in his mind, by subjecting the brother to him and not curtailing his power. But even after such care and after such medicines, ^C Cain profited nothing. Such is the difference of intention, and the excess of wickedness.

8. But that we may not, by extending the discourse further, seem to be bothering your love, and that our conversation may not be considered a stumbling block to you, wearing out your ears, here we shall stop the discourse, and let us exhort your love of listening to hate such imitation, and having said "much joy" to wickedness, to pursue the commandments of the Lord with much care and with your whole heart, and especially after such and so great examples. For no one will be able to take refuge in ignorance henceforth. For if this one, I mean Cain, having no one of those born before him to find having perpetrated such a thing, nevertheless endured that insupportable and grievous punishment, as will be known hereafter, what is it likely we will suffer, sinning the same or even worse things, after such a bounty of grace? Or must we altogether receive the eternal fire, the worm that does not end, the gnashing of teeth, the outer darkness, the gehenna of fire, and the other inexorable punishments? For no excuse remains for us any longer, while we are so slothfully disposed and have grown slack. For do we not all know the things that must be done, and those that are not such? And that those who perform the first things will have the prizes of the crowns, while those who have fallen to the lowest will undergo the condemnation of the lowest punishments? Therefore I exhort and beg and implore, may our gathering here not be unproductive, but let works follow the hearing of the words, so that having the assurance from our conscience and being nourished from this point forward by good hopes, we may be able to sail across the sea of the difficulties of the present life easily, and arrive at the harbor of the benevolence of God, and attain those unspeakable good things which the Lord promised to those who love him, by the grace and mercies of his only-begotten Son, with whom to his holy and worshipful Spirit be glory, power, honor, now and always, and to the ages of ages. Amen.

Homily XIX

1. Just as the incurable of wounds do not yield to harsh medicines, nor to those able to sweeten them; so also the soul, when once it becomes captive, and gives itself to whatever transgression it may be, and does not wish to see its own advantage, even if someone should din a myriad of things into it, it gains nothing; but as having acquired deaf ears, it receives no benefit from the exhortation, not because it cannot, but because it does not wish. For not as it is possible to see in the case of bodily wounds, is it also in the case of the moral choice. For in the case of bodily wounds, the passions of nature are often immovable; but in the case of the moral choice, there is nothing like this; but it is often possible for the base person, having wished to change, to become good, and for the good person, having become slothful, to slip into wickedness. Since, therefore, the God of all made our nature free-willed; for he shows forth all things of his own, and by imitating his own benevolence, and the unspeakable things and the things in the

depth of the mind, he knows how to exhort, to counsel, to avert from the evil undertaking; yet he does not impose necessity, but having applied suitable medicines, he leaves the whole matter in the judgment of the sufferer. This, then, has now happened with regard to Cain. For see, after such great providence, 162 to what madness he has already drifted. For though he ought, being conscious of the sin, to have been occupied henceforth with its correction, he, like one intoxicated, to his passion and to the wound he already sustained, adds another ulcer, and not admitting the healing that had been offered him with such great care, but hastening to bring his own murder to completion, he begins from deceit and craft, and with wandering footsteps he deceives his brother. So beast-like is man when he has inclined toward wickedness. For just as this rational creature is great and honorable, and especially when it sets out toward the practice of virtue, so when it inclines toward wickedness, it imitates the cruelty of untamed beasts. But even upon falling back into their savagery, this gentle and rational creature by far surpasses their brutishness. Let us see, then, what happens here also. And he said, he says, Cain to Abel his brother, Let us go out to the field. The words were a brother's, but the intent was murderous. What are you doing, O Cain? Do you not know to whom you are speaking? Do you not consider that your conversation is with a brother? Do you not reflect that she bore the same birth pangs for you? Do you not take into consideration the loathsomeness of the undertaking? Do you not fear the Judge who cannot be deceived? Do you not shudder at the thought of the daring deed? For why do you drag your brother out to the field, and lead him out from the embrace of his parents? Why do you make him destitute of the help of his parents? What is this strangeness, that you now lead your brother out to the field, and what you did not do before, you now attempt to do, and under the pretext of friendliness, setting forth brotherly goodwill, you plan to treat him as enemies do? What is this madness? What is this frenzy? Let it be that, having your faculty of reason blinded, you pay no regard to natural affection, nor recognize nature itself; but why have you become so hostile to one who has wronged you in nothing? And why, though having no complaint against those who gave you birth, do you plan to bring such dejection upon them, and to become the leader of this terrible drama, and the first to show them this violent death? Are these the returns you render them for their upbringing? What device of the devil incited you to this act? For surely you cannot say that the favor of the Master of all, which was toward him, was what caused him to be exalted against you? Was it not that he had already, because of this, subjected him to your murderous intent and placed him under your authority, and said that "toward you is his turning, and you shall rule over him"? For it is necessary to understand this also regarding the subordination of the brother. For there are some who say that God spoke these things to him regarding the sacrifice offered by him—that towards you, he says, is his turning, that is, of the gift, and you shall rule over him—instead of: you shall enjoy him. Therefore, having stated both interpretations, I leave them to your judgment, so that whatever may seem more appropriate to you, you yourselves may accept it. For it seems to me that this was said concerning the brother. And it came to pass, he says, when they were in the field, Cain rose up against Abel his brother, and slew him. Terrible is the act, dangerous the daring deed, loathsome the undertaking, unpardonable the sin, the mind of the soul is turned to a beast. He rose up, he says, against Abel his brother, and slew him. O filthy hand! O miserable right hand! But rather, it is not the hand that one should call miserable and filthy, but the intent, which the limb also served. Let us say, then, thus: O bold, and filthy, and miserable intent, and whatever else one might say, he will say nothing worthy of it! How did his hand not grow numb? How could he who held the sword be able to bring about the blow? How did his soul not fly from his body? How did he have the power to bring this unholy daring deed to completion? How was he not bent back and did he not change his intent? How did he not gain knowledge of nature? How did he not calculate before the undertaking the end of what was coming to pass? How did he endure, after the slaughter, to see the body of his brother twitching upon the earth? How did he have the power to gaze at a dead body thrown upon the earth, and not be consumed immediately at the sight? For if we, after the number of so many years, seeing those who die each day—and these even departing by the natural end of life, and in no way related to us—are broken, and even if he be an enemy, we dissolve the enmity; how much more was it to be expected that this man should be undone, and suddenly yield up his soul, seeing the one who was conversing but a moment ago, a brother born of the same mother, born of the same father, who endured the same birth pangs for him, who had drawn to himself the favor of God, suddenly lying breathless and motionless, and twitching upon the earth.

β'. But let us see again, even after this unholy act, and after he had dared this deed which is deprived of all pardon, with how much condescension and philanthropy the God of all acts. And God said to Cain. This alone, how much goodness it is, that he deemed him who had done such things worthy of an answer! For if we often loathe those of our own race when we see them having done such a daring deed, far more does it befit the good God to be astonished, showing such forbearance, and very reasonably so. For he is a Physician and a fond Father; and truly, as a Physician, he does and manages everything so as to bring back to health those who are suffering from grievous illnesses; and as a fond Father, he wishes to bring back to the former prosperity those who, through sloth, have betrayed their own nobility. Since, therefore, the magnitude of his goodness is great, he wishes to show forth his own great philanthropy even toward the one who has dared such things. For he says to him: 164 Where is Abel thy brother? Great and infinite is the forbearance of God. For he did not ask because he was ignorant, but just as he did in the case of his father—for nothing prevents saying the same thing again. For just as he asked him, when he saw him hiding because of the shame of his nakedness, "Where art thou?", not through ignorance, but offering him occasions for frankness, so that through the confession of the fault he might wash away the transgression (for this is his habit, from above and from the beginning, to require confession from us who have sinned, and to provide forgiveness)—he asks Cain also now, and says, Where is Abel thy brother? The philanthropic Master feigns ignorance, in order that through the questioning he may prepare the one who has done such things to come

to the confession of his trespass, so that he might perhaps be able to obtain some forgiveness and philanthropy. Why, therefore, did the ungrateful and senseless one, the impudent and shameless one, do this? It was necessary to understand that He asks not because He is ignorant, but because He demands from him a confession, and instructs us never to judge our brothers before the proof, and to come to an understanding of the Master’s counsel—constraining this intention of his—and, knowing even before the outcome the movement in his mind, He used precautionary remedies. Having considered all these things, it was necessary for him to stop his madness at that point, to confess the event, to show the wound to the Physician, and to receive from Him the medicines. But he, on the contrary, aggravates the wound and makes the spreading of the sores more severe. ^A And he says, "I do not know." See the shamelessness of his answer. For are you conversing with a man whom you might perhaps be able to deceive? Do you not know, O miserable and wretched one, who it is that is conversing with you? Do you not reason that He is asking out of great goodness, wishing to find some pretext through which He might display His own philanthropy, and so that, after He has displayed everything from His side, you might have no defense, having rendered yourself liable to punishment?

And he says, "I do not know. Am I my brother’s keeper?" Behold for me here the accusation of the conscience, and how, being pushed, so to speak, by his conscience, he did not stop at saying, "I do not know," but added, "Am I my brother’s keeper?"—as if convicting himself. And yet, if all things had been done by you in accordance with the common order and the law of nature, you ought to have been also the keeper of your brother’s salvation. For nature allowed this, and it was necessary for those who have loosed the same labor pains to be each other’s keepers. But if you did not wish this, and did not want to be your brother’s keeper, for what cause did you even become a slayer, and murder one who had done you no wrong, and think that you had not even anyone to convict you? ^B But wait, and you shall see him who was killed becoming your accuser, and although lying dead, and even though I have laid him in the earth, he is calling out, and this [165] one who is dead is accusing you who are living and walking about with a loud voice. And God said, "What have you done this?" There is much emphasis in the phrase. For what cause, He says, have you perpetrated this? What have you done this unholy daring, this wicked undertaking, this inexcusable act, this unbearable madness, this murder, new and strange, and introduced into the life of humans for the first time by your right hand? What have you done? This great and terrible thing, which has no other excess of sin? "The voice of your brother’s blood cries out to me from the earth." For am I, He says, a man who hears only that voice which is uttered through the tongue? I am God, able to hear even through the blood that cries out, even when it is lying somewhere below on the ground. ^C Behold how high the voice of this blood flies, so that it ascends from the earth to heaven, and passes beyond the heaven of heavens, and the powers above, and stands before the royal throne itself, and laments your murder, and accuses you of the unholy deed. "The voice of your brother’s blood cries out to me from the earth." Am I, He says, someone foreign and alien to the injustice you have committed? You have done this to your brother, who had done you no wrong. But perhaps the goodwill from Me gave birth to this murder against him, and, not being able to struggle against Me, you poured out your unrestrained anger against him? For this reason, I will bring upon you such a punishment that the deed may not even be committed to forgetfulness, and the penalty I have brought upon you for this reason may serve as a sobering lesson to those who come after you.

^D And now, since you have done this, and have brought into action the things you wrongly imagined, and have been impelled by excessive envy to murder, "Cursed are you from the earth."

γ. Do you see the difference of the curse, beloved? Do not pass over it simply, but from the magnitude of the curse understand the excess of the daring. And that this sin is greater than the transgression of the first-created, it is possible for anyone who wishes to comprehend from the difference of the curse. For there, He says, "Cursed is the earth in your works," and He pours the curse upon the earth, displaying His care for the human being; but here, since the act is destructive, and the daring unlawful, and the undertaking inexcusable, he himself receives the curse: "For cursed are you," He says, "from the earth." For since he performed almost the same things as the serpent, as an instrument serving the devil’s purpose, and just as that one brought in mortality through deception, so also this one, having deceived his brother and led him into the field, armed his right hand against him and performed the murder. For this reason, just as to that one He said, "Cursed are you from all the beasts of the earth," so also to this one, because he performed the same things as that one. For just as the devil, moved by envy and malice, and not bearing the unspeakable benefits that had been bestowed upon the human being from the beginning and before his origin, rushed from envy to the deception that [106] introduced death, so also this one, having seen the Master favorably disposed toward his brother, rushed from envy to murder. Therefore He says, "You shall be cursed, and even upon the earth itself." Or He says to him, "Cursed are you from the earth, which has opened its mouth to receive the blood of your brother from your hand." And upon this earth, He says, you shall be cursed, the same one that endured to be watered by such blood, filled with such pollution, and poured out by so unholy a hand. Then the divine Scripture, interpreting the curse more clearly, says, "When you till the earth, it shall no longer give its strength to you." A great form of punishment, and a great weight of indignation. You shall endure, He says, the labor, and you shall display all your own efforts, and you shall till the earth that has been defiled by such blood; but you shall not reap any perception of those many labors, but all the toil which you display shall be useless to you. And the punishment shall not stop at this, but "You shall also be sighing and trembling upon the earth." Again, this also is a greatest form of punishment, to be sighing and trembling perpetually. For since you did not use the strength of the body, He says, correctly, nor the health of the members, for this reason I impose upon you the instability and the trembling perpetually, so that you may not only have for yourself a ceaseless warning and a reminder of this unholy deed, but so that all who look upon you, through the sight—as if through a voice crying out loudly—might learn not to dare such things, so that they may not suffer such things, and the punishment upon you might become a teacher to all, never again to defile the earth with such blood. For this reason I do not even bring upon you a swift end, so that the event may not be committed to forgetfulness, but I make you live, enduring a life more bitter than death, so that by the very works you may learn what you have dared.

And Cain said to the Lord, "My guilt is too great for me to be forgiven." A great and exceedingly profitable thing for our salvation it is possible to learn from this, if we are willing to pay attention. And Cain said, "My guilt is too great for me to be forgiven." Behold a confession of our ruined state. Such, He says, is the sin that has happened through me, that I cannot ever endure...

^A to receive forgiveness. Behold, he says, he confessed, and he confessed with great precision; but there is no gain, beloved; for the confession is ill-timed. For he should have done this at the proper time, when it was possible to obtain mercy from the Judge. Remember now what I said a little while ago, that on that fearful day, and before that impartial judgment seat, each of us will repent of our sins, seeing before our eyes those fearful punishments and the inescapable accounting; but it will possess no benefit, being betrayed by the time.

For repentance, before the punishment is brought on, has proper measure and unspeakable power. Therefore, I pray that when it is possible to apply this wonderful medicine 167, we may then reap the benefit of it, and while we are still in this present life, we may bring upon ourselves the healing that comes from repentance, having learned precisely that there will be no gain for us in then repenting, after the theater is dissolved and the time of the contests is taken away.

4. But let us return to the matter at hand. For it was fitting, when he was questioned by the Master, "Where is Abel your brother?" that he should then acknowledge his transgression, and prostrate himself, and supplicate, and seek forgiveness. But he then cast away the healing; now, however, after the sentence, after all has reached its end, after the accusation has been loudly voiced by the blood of the one who was laid low, he confesses, and gains nothing from it. Therefore the prophet also said: "A just man is his own accuser in the beginning of his speech." And this man too, if he had anticipated the Master’s rebuke, perhaps he would have been deemed worthy of some philanthropy because of the infinite goodness of the Master. For there is no sin, even if it be exceedingly great, that overcomes His philanthropy, if we demonstrate repentance at the proper time and seek forgiveness. And Cain said: "My guilt is too great to be forgiven." A sufficient confession, but ill-timed. And he said, "If You cast me out today from the face of the earth, and from Your face I shall be hidden, and I shall be groaning and trembling upon the earth; and it shall be that whoever finds me will kill me." See how woeful the words are, and how, because of the ill-timing and because of being betrayed by the time, they possess no strength. And he said, "If You cast me out today from the face of the earth, and from Your face I shall be hidden, and I shall be groaning and trembling upon the earth; and it shall be that everyone who finds me will kill me." If, he says, You have made me accursed upon the earth, and You Yourself have turned away from me, and have handed me over to such punishment that I groan and tremble, there is nothing left to prevent the one who is in these straits, and stripped of Your support, from being destroyed by anyone who happens along. I will be easy to attack, he says, for everyone who wishes to kill me. For I am not even able to stand, carrying limbs that are dissolved and shaken on every side; and the knowledge of everyone that I have been stripped of Your support will dispose anyone who wishes to rush to my destruction. What then does the philanthropic and good Master do? And the Lord God said to him, "Not so." Do not imagine, He says, that these things happen in this way. For it is not permitted for anyone who wishes to kill you; but by the prolongation of your life I will inflict more pain upon you, and I will leave behind a teacher for generations to come, so that your sight 168 may be a lesson in self-control for them, and no one may follow your mind. And the Lord God said: "Not so. Everyone who kills Cain will pay seven times." Perhaps the things said are many, and we have caused much weariness to the body. But what can I do? For seeing your love of hearing and the desire for learning that is flourishing, I wish to go through even the remains, and according to my ability to interpret. What is "He will pay seven times"? But again, let us not rush through the things said, lest we seem burdensome to you. But if you have not grown weary, endure, and having dissolved the subject at hand, let us thus bring the discourse to a close.

And the Lord God said to him: "Not so. Everyone who kills Cain shall pay seven times." And the Lord God set a sign for Cain, so that whoever found him would not kill him. Do you fear this, He says, that you might be killed? Take heart, that this will not be. For even the one who has done this will assign himself to seven punishments; and for this reason I also place a sign upon you, so that no one, having been ignorant and having killed you, may hold himself responsible to such punishments.

5. But it behooves me to teach you more clearly how the one who kills Cain becomes liable to seven punishments. But take heed, I pray. For if not now—as we have said many times to your love in the previous days, when it is a time of fasting, and we enjoy such great tranquility, and being released from the thoughts that trouble our mind, we may understand with precision the things contained in the divine Scriptures—when shall we be able to learn these things at another time? Therefore I pray, and I entreat, and I beseech—I almost grasp your knees—that we may attend with tense mind to what is being said, so that having harvested something noble and lofty, we may thus return home. What then is, "He shall pay seven times"? First, the number seven is taken for a multitude in divine Scripture, and one might find this written so in many places, as, "The barren woman has borne seven," and such things. But here it hints to us at the magnitude of the transgression, and that the sin that occurred through him is not one, but seven sins, and for each sin he deserved to undergo great punishment. How then shall we enumerate them? If we shall consider this: first, that he envied his brother because of the favor from God; which alone, being present, was enough to bring him destruction; second, that it was his own brother; third, that he framed a ruse; fourth, that he committed the murder; fifth, that he murdered his brother; sixth, that he was the first to commit murder; seventh, that he lied to God. Have you followed what has been said, or do you wish that we enumerate them again from above, so that you might know how each of these, even alone, was enough to deem him worthy of the greatest punishment? For who would deem worthy of forgiveness the one who envied the one enjoying favor from God? Behold one, and the greatest, and an unforgivable sin. Again, this is shown to be greater when it is a brother who is the object of envy, and he has done no wrong. Behold this also is not an ordinary sin. Third again, that he framed a ruse, having deceived 169 his brother, and having drawn him into the field, not even feeling shame for nature itself. The fourth sin is the murder itself,

[GREEK COLUMN 165] and what he wrought. ^B Fifth, that he slew a brother, who had himself untied the same bonds of birth as he. Sixth, that he was the first to introduce this type of murder. Seventh, that when questioned by God, he dared to lie. He says, therefore, "He who attempts to kill you will render himself liable to seven punishments." Do not fear this, therefore. For behold, I also place a sign upon you, so that none of those who find you may be ignorant. For the release of your entire life will be beneficial to the generations after this, and what you did alone when no one was present, all will learn by seeing you groaning and trembling, and almost crying out through your bodily shaking, and speaking to all, and saying: "Let no other person dare such things as I have, that he may not receive such a punishment."

6. Hearing these things, beloved, let us not simply pass over what has been said, nor let us look only to this, whether we gather here each time to enjoy the spiritual table; for there is no profit in hearing alone without obedience through works. But considering from whence Cain dragged himself into this unforgivable and grievous sin, and that from having envied the one who never even attempted to wrong him, he dared such an act, or rather, the slaughter of his own brother, let us not flee from being harmed, but rather from harming others. For he is truly the one who has been harmed, who wishes to work evil against his neighbor. And that you may learn that this is true, see here for me, who is the one who has been harmed: the one who killed, or the one who was killed? Clearly, the one who killed. Why? Because the one who was killed is still sung of to this day by the mouths of all, and is proclaimed, and is crowned as the first martyr of the truth, just as the blessed Paul says: "Though he died, Abel still speaks." But the one who killed lived even then a life more pitiable than all men, and after this is cast with accusations by all, and is set forth by the divine Scripture as detestable before God and cursed; and these things in this present and vanishing life. But in the world to come, when both must meet and receive appropriately from the Just Judge for his own deed, what word will be able to present either the good things or the contrary? There is no one, neither the good things nor the grievous. For the kingdom of heaven, and eternal tabernacles, and the choirs of patriarchs, prophets, and apostles, and the company of all the saints ^D shall receive the one to reign forever with the King Christ Jesus, the Only-begotten Son of God and God; but the hell of fire and all the other immortal torments will await the other to be punished 170 for endless ages, along with all those who have done things similar to him, and especially those who after him have been caught by the most shameful passions, in proportion as the greater is the punishment brought forth by our common Master. For hear the blessed Paul saying: "For as many as have sinned without law shall also perish without law." That is, they shall endure a lighter [166] punishment, because they have no reproof, the threat and correction from the law. "And as many as have sinned in the law shall be judged by the law." But these, he says, who have committed the same things as those others even after the help from the law, endure more grievous and unbearable punishments. And very reasonably too; because neither the law, nor seeing others subjected to such evils, made them more temperate or more gentle. Therefore I exhort you, even if from now on, let us temper ourselves by the discipline of others, and let us direct our own lives toward obedience to the Lord, yielding to His laws; and let neither envy, nor malice, nor the love of bodies, nor the glory and power of the present life, nor the pleasure of the belly, nor any other strange desire, gain mastery over the thoughts within our soul; but having cleansed ourselves from all mire and worldly turmoil, and having said a long farewell to the most shameful and absurd passions, let us hasten toward that blessed life, and the ineffable good things which God has prepared for those who love Him; of which may we all be counted worthy, by the grace and philanthropy of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, power, and honor, now and always, and unto the ages of ages. Amen.

HOMILY XX

1. Come, let us again take up the sequence of what was read today, and from there set out the teaching for you, and make our wonted discourse to you from the book of the blessed Moses, or rather from the oracles of the Spirit, which divine grace has taught us through his tongue. But that the word may be clearer to you, it is necessary to remind your love of what has already been said, and where we concluded the teaching, so that having taken it up from there today, we may thus proceed to the beginning of the readings. For you know that when we stirred up the subject concerning Abel, we showed from the very events that had taken place, and from the offerings each brought to the 171 Master, how knowledge of what should and what should not be done lies in our nature, and that the Creator of all things made us self-governing, and everywhere either condemns or crowns us from our own conscience (for it is from this that the one’s sacrifice became unacceptable, while the other’s gifts were accepted), and that from this, Cain, stirred by envy, rushed into the murder of his brother, and after this impious act, when God wished to call him to confession of his sins, he did not even then accept the medicine of healing, but joined falsehood to that foul murder and drew upon himself that grievous punishment, and rendered himself naked and destitute of help from above, being set forth as an example of temperance to all who came after, and through the sentence which he received, speaking to the whole human race, and almost crying out and saying: "Let no one of you ever dare such a thing, that he may not fall into such things." You see the philanthropy of the Master, how through the punishment of that man, He wished to temper not only him...

but to teach all those who came after him to avoid altogether this attempted crime.

Come, then, let us take up the following, and let us see what it is that this blessed prophet relates to us today, being prompted by the energy of the Spirit. For since Cain had received his sentence, "He went out," it says, "from the face of God." What is, "He went out from the face of God"? It means he was stripped of His protection because of that abominable deed. "And he dwelt in the land of Naid, opposite Eden." He tells us, too, the place where he henceforth took up his dwelling, and teaches us how he lived not far from paradise, so that, being opposite to it, he might have a constant reminder both of what had happened to his father because of the transgression and of the magnitude of what he himself had dared; the very great punishment he received—though he was not even brought to his senses by his father’s punishment. And the very place where he dwelt was an incessant reminder, not to him alone, but to the generations after him, of the restlessness and the trembling. For the name Naid is a Hebrew word, and it is interpreted as "restlessness." In order, therefore, that he might have, as if on a bronze pillar, an indelible indictment even from the place, He settled him there. Then he says, "And Cain knew his wife, and she conceived and bore Enoch." Since they had become mortal, they were naturally anxious about the succession of their children. But perhaps someone might say: "How is it that, with the Scripture nowhere mentioning any other woman, Cain had a wife?" Do not let this trouble you, beloved. Scripture nowhere makes an account of females with precision; but, avoiding superfluity, it mentions the males by part, and not even all of them, but describes it to us more briefly, saying that such and such a person begat sons and daughters, and died. It is likely, therefore, that Eve also bore a daughter after Cain and Abel, whom Cain took as his wife. For since it was the beginning, and it was necessary that the race henceforth multiply, they even permitted kin to marry sisters. For this reason, the Scripture, leaving it to us to perceive the sequel, narrates only this, saying, "And Cain knew his wife, and she conceived and bore Enoch; and he was building a city in the name of his son, Enoch." See how they show their ingenuity hereafter, little by little. Since they had become mortal, they wished to keep their memory safe and sound by those who are born, and by the naming of the places, to which they assigned the names of their children. All these things one might justly say were memorials of what they had sinned, and of the fall from that glory in which, when they were in it, neither Adam nor Eve had need of any of these things, but they stood above all.

"And to Enoch," he says, "was born Gaidad, and Gaidad begat Maleleel, and Maleleel begat Mathousala, and Mathousala begat Lamech." See how he passed over the genealogies, mentioning only the males, this blessed one, and nowhere making mention of the females. But just as he said regarding Cain, that "he knew his wife," without teaching us anything, and without saying whence he got the wife, so too here again he says, "And Lamech took to himself two wives: the name of one was Ada, and the name of the second was Sella. And Ada bore," he says, "Iobel; he was the father of those dwelling in tents, herdsmen. And the name of his brother was Ioubal; he was the one who revealed the psaltery and the harp."

Homily XX. Caput 1.

^B See the precision of the Scripture. It taught us also the names of those born to the wife of Lamech, and what trades they had, and that one devoted himself to cattle-rearing, and the other invented the psaltery and the harp. "And Sella," he says, "she also bore Thobel, and he was a hammerer, a smith of bronze and iron." Again, he made known to us the trade of the one born to Sella, that he chose the craft of a smith. See how, little by little, the state of the human race was ordered. And first, Cain named the city that was being built by him after his son. Then those born to the wives of Lamech: one devoted himself to cattle-rearing, the other chose the smith’s craft, and another revealed the psaltery and the harp. "And the sister of Thobel," he says, "was Noeman." What is the novelty and the paradox? For now, for the first time, mention of a female is shown to us by name. It was not done simply or at random; but the blessed prophet did this while indicating something hidden to us from this, which, having stored up for you for another time, let us now follow the sequence; for the subjoined matter is not of slight importance, but is one very much in need of great struggle and of a more accurate interpretation, so that, having investigated all things with clarity, we may be able to derive great profit from this. ^C For he said, he says, Lamech to his own wives, Ada and Sella: "Hear my voice, you wives of Lamech, hearken to my words: for I have slain a man for a wound to me, and a youth for a stripe to me. If Cain was avenged sevenfold, then Lamech seventy times seven." Stretch your minds to me, I beseech you, and having cast away all worldly reasoning, let us investigate with precision what has been said, that nothing may be able to escape us, but that, lowering ourselves as much as possible into the very depth, we might be able to hunt down the treasure hidden in these brief words. He said, he says, Lamech to his own wives, Ada and Sella: "Hear my voice, you wives of Lamech, hearken to my words." See for me directly from the opening how much the punishment that occurred to Cain benefited him. For not only does he not wait for the accusation from another, as one having fallen into the same or an even worse sin, but, with no one accusing or reproving him, he makes himself manifest, confesses the things he wrought, and recounts to his wives the magnitude of the fault, ^D almost fulfilling that which was said by the prophet: "A righteous man is his own accuser in the first instance." For confession is the greatest thing for the correction of sins. Just as, therefore, it happens to be more grievous to come to denial after the act of sin—which that fratricide suffered, and when asked by the philanthropic God, he not only did not confess what was dared by him, but also dared to lie to God, and because of this he caused his life to be extended. Lamech, therefore, having fallen into the same,

^A and having arrived at the thought that his denial had prepared for him a more grievous punishment, having called his wives, with no one compelling or convicting him, he himself makes the confession of his sins by his own tongue, and by comparing the things done by him with the things done by Cain, he assigns to himself the punishment.

Do you see the providence of the Master, how His punishments also are pretexts for philanthropy, and that the philanthropy of God does not stop at the one receiving the punishment, but also prepares a useful medicine for others, if they might wish to harvest the benefit from it? For whence, tell me, was Lamech driven from elsewhere to such a confession, if he did not have the reminder of the things that happened to that one, constantly agitating his mind? He said, it says: "Hear my voice, and hearken to my words." See how, ^B having seated himself as a judge, he thus brings the exhortation to them, so that they might not receive the things said perfunctorily. For saying, "Hear my voice, and hearken to my words," means this: "Stretch out, he says, your mind, and with accuracy pay attention to what I am about to say." For I will not converse with you about random things, but I will declare to you hidden matters, which no one else knows, but only I, and that sleepless eye, whom fearing, I hasten and am eager to make clear to you the things done by me, and to how many punishments I have rendered myself liable through my unholy deeds. "For I killed a man," he says, "to my own wound, and a young man to my own bruise. For if Cain has been avenged sevenfold, then Lamech seventy-seven fold." Great is what was said, and very great, and the gratitude of the man is abundant. For he not only confesses the event, and brings into the midst the murders which he committed, ^C but also through the comparison of the things done by him and by himself, he imposes a penalty upon himself. For what kind of forgiveness, he says, would he be worthy of, who was not even made wise by another's punishment, but also kept the memory alive, and in addition to this committed a double murder? "For a man," he says, "I killed to my own wound, and a young man to my own bruise." I did not so much wrong, says he, those whom I destroyed, as myself. For I cast myself into an inescapable punishment, having committed sins beyond (the reach of) forgiveness. For if that man became liable to seven punishments for one murder, I would be worthy to undergo seventy-seven punishments. For what reason and why? For if he too committed a murder, and the murder of a brother, yet he had never before seen anyone having done this, nor had he seen another punished for the act, and having experienced so much indignation—things which both increase my punishments—because I both had before my eyes what was dared by him, and seeing the punishment being so incurable, yet I was not made wise. Therefore, even if I should undergo seventy-seven of his punishments, not even thus will I pay the worthy penalty.

^D

Caput 3: Liberum arbitrium hominis

Do you see, beloved, how God created our mind with free will, and just as when we are slothful we are tripped up, so also when we wish to be sober we perceive what is necessary? For who, tell me, was urging him toward such a confession? No one else, but the conscience and that impartial judge. For since, having inclined toward sloth, he brought the evil undertaking into action, immediately the conscience rose up, crying out, both the greatness of the things sinned, and to how many punishments he had rendered himself liable. For such is sin: before it is drawn forth and comes into action, it darkens the reason and deceives the mind; but when it is completed, then it makes its absurdity clear to us, and that brief and absurd pleasure sets against us a perpetual pain, and takes away the boldness of the conscience, and wraps the one caught in shame. For the philanthropic Master has set such an accuser over us as to never be at rest, but unceasingly being present to cry out and demand justice for the things sinned. And this one might see clearly from the things themselves. For the fornicator, or the adulterer, or one who has committed some other such thing, even if he can escape everyone, not even thus does he live in tranquility; but having this fierce accuser, he fears suspicions, he trembles at shadows, those who know and those who do not know, having a perpetual winter in his soul and successive waves. And neither is sleep sweet to such a person, but filled with fear and dread; nor does food have pleasure, nor will any conversation of friends be able to change such a one, or relieve him of the struggle that lies upon him; but just as if carrying around an executioner raking him and whipping him incessantly, so after that absurd act he walks around, with no one knowing, suffering those unbearable punishments, and becoming his own judge and accuser. But if the one who has done these things wishes to make good use of the help from the conscience, and to be driven to the confession of the things done, and to show the ulcer to the Physician, to the One who heals and does not reproach, and to receive the medicines from Him, and to converse with Him alone, with no one knowing, and to say everything with accuracy, he will effect a swift correction of his failings. For the confession of sins becomes the wiping away of offenses. If, indeed, this Lamech did not refuse to declare to his own wives the murders he had committed, of what forgiveness would we be worthy, not wishing to declare our sins to Him who knows all our offenses with accuracy? For is it because He is ignorant that He wishes us to learn? Not because He is ignorant does the One who knows all things before their birth seek the confession from us, but wishing us both to receive a sense of our failings through confession, and to display the gratitude that is from our own selves. For are there perhaps funds to spend here? Or is there a long road to travel? Or does this medical treatment provide pain and suffering? And it is costless, and painless, and provides swift healing. For according to the intensity of the disposition of the one approaching, so also does the Master bestow the medicines for the wounds. Therefore, whoever wishes to return more quickly to health, and to heal the wounds of the soul, let him approach with sobriety, having separated himself from all worldly things, let him pour forth warm tears, let him show much persistence, let him bring forward accurate faith, and let him trust in the art of the Physician, and he shall immediately enjoy health. Do you see the generosity of a Physician, concealing the affection of any father? For does He seek from us anything heavy and burdensome? A contrite heart, compunction of mind, confession of the fault, constant persistence.

and not only does He grant the healing of the wounds and show us to be pure from the sins committed, 176 but He also makes him who before this was burdened with myriad loads of sins to be just. O the greatness of His philanthropy or the excess of His goodness! He declares the sinner, as soon as he confesses the sins he has committed and asks for forgiveness, and shows henceforth security, to be suddenly just. And that you might learn this clearly, hear the prophet saying: *Tell you your transgressions first, that you may be justified.* He did not say simply, "Tell your transgressions," but he added, "First," that is, do not wait for the one who convicts, nor wait for the accuser; having forestalled him, seize the opening argument yourself, so that you may close the mouth of the accuser.

7. Do you see the philanthropy of the Judge? For in human courts, when someone deigns to do this, and having forestalled the convictions, confesses the deeds which were done, he might perhaps be able to escape the tortures and the successive punishments, and this if he happens upon a mild judge; but he certainly receives the sentence which leads to death. But with the philanthropic God and Physician of our souls, His goodness is ineffable, and His generosity surpasses every word. For if we, having forestalled our adversary—the devil, I mean, who stands in our face on that day, and even now in the present life, before the entry into the courtroom—confess the things done, and seize the opening argument, and become our own accusers, we shall summon the Master to such philanthropy that He will not only grant us freedom from the sins committed, but also enroll us in the catalogue of the just. For if this Lamech—with no law being given and able to teach, and not having heard the prophets, and with no other encouragement—confessed by the criterion of the conscience inherent in nature what he had dared, and brought the deeds that were done into the middle, and condemned himself, how shall we be able to obtain any defense, not demonstrating our wounds with all diligence to the Master, and receiving their healing from Him? For if we do not this now, when it is the time of fasting, when there is such tranquility of thoughts, when every luxury is put aside—when will we be able to come to a realization of things done by us? Therefore I urge you always to be sober and watchful, and to spend the present life entirely on this, that by our persistence we might be able to escape that unbearable punishment and to be outside the fire of Gehenna. And especially now, after more diligence, it is necessary to do this, when because of the time of fasting you enjoy more frequent instruction. *And Adam knew Eve his wife, and she conceived and bore a son, and called his name Seth, saying, God has raised up for me another seed* 177 *instead of Abel, whom Cain killed.* Having left the genealogy as far as Lamech, the divine Scripture returned again to Adam and his wife, and says: *And Adam knew his wife, and she conceived and bore a son, and called his name Seth, saying, God has raised up for me another seed instead of Abel, whom Cain killed.* She bore, he says, a son, and called his name Seth; and not being satisfied the mother with the name given, she says: *God has raised up for me another seed instead of Abel, whom Cain killed.* Behold also the mother, how through the naming of the child born she stores up the memory of that wicked deed, and so that those in the following generations might also have knowledge of what was dared by Cain, she says: *Instead of Abel, whom Cain killed.* A word of an anguished soul, confused over the memory of what happened, and giving thanks for the one born, but almost denouncing that one through the naming of the boy. For truly he caused no ordinary grief to his parents, having armed his own right hand against his brother, and having shown the longed-for and beloved one cast on the ground, dead and insensible. For if Adam also received the penalty, *That you are earth, and to earth you shall return,* and, *In whatever day you eat, you shall die the death;* nevertheless, the things of the sentence were still in words, and they did not yet know what the form of death was, but he, having anticipated his brother because of the hatred, and the envy which was consuming him from within, rushed to the slaughter of Abel, and provided a terrible spectacle for his parents to see. Therefore for this reason the mother, having looked up a little, and having with difficulty at some point been able to find comfort for that unbearable grief through the child born, both offers the thanksgiving to the Master, and denounces the deed of the fratricide, bringing upon him this also as the greatest punishment, to have the memory stored up forever with him who was brought into being by her.

Do you see what a great evil sin is? How it places those who have committed it into shame and reproach? Do you see how through it one has become naked of the grace from above, and lies exposed to all for mockery? Do you see how it has become loathsome even to parents who by nature are urged toward the longing for children because of the wicked attempt? Let us therefore flee, I urge you, from sin which surrounds us with so many evils, and let us choose virtue, so that we might both draw to ourselves the goodwill from above and escape the punishment. *And to Seth, he says, there was born a son, and he called his name Enos; this one hoped to call upon the name of the Lord God.* See how little by little they are now taught to store up the proof of their own gratitude in the names of those born. For he also, he says, this Seth, having begotten a son, called his name Enos. Then wishing to interpret for us the naming of the name, the divine Scripture says: *This one hoped to call upon the name of the Lord* 178 *God.* For indeed from this point the blessed prophet is about to make the beginning of the genealogy, starting from Cain to those who became of Lamech, and because he cast away the memory which was his by nature, and [regarding those] from him until the precedence granted—I mean that of the firstborn—he corrupted [it] by the wickedness of his choice, he is cast out, he and those from him, from the catalogue; but Seth now is deemed worthy of this which he did not have from nature, because of the gratitude of his choice, and the things of the birthright now shift to him, even if not because of nature, but because of the resolve of the choice, and those born from him are deemed worthy of the genealogy. And just as this one was called Enos because of calling upon the name of the Lord God, so also those henceforth descending from his line are deemed worthy of the same naming. For this reason also this blessed prophet, having stopped the narrative here, makes another beginning again.

Caput 5. Moralis exhortatio contra avaritiam

^B But we, for the sake of our Master—He who is the supplier of all things provided to us, and who promises to bestow those ineffable gifts—often grudge even the least bit to give to the needy. And with what eyes shall we look upon the Judge, when we neglect an injunction so easy to fulfill? For am I urging you to cast away all that you possess? Enjoy every comfort, and having satisfied your own needs, make these superfluous things—these things that lie uselessly about—into necessities. Distribute them to those who are pressed by hunger and frozen by the cold, and through their hands send them on to your own country, which you shall receive before long. For these people will be most able to be of service to you regarding your transfer to that place, so that when you depart there, you may find everything prepared, and may enjoy there a greater abundance, seeing these things multiplied by those who have transported them, or rather, multiplied by the philanthropy of God. ^C For does the matter involve labor? Does it involve any care or anxiety? You have no need of pack animals for the transfer, nor of a guard, nor of anything else of the sort. For neither a bandit nor a housebreaker travels that road to lay hands on what is sent by you; but rather, whatever you deposit into the hands of the poor, these you deposit into a secure treasury: the hand of God. For this will provide both an intact preservation of these things, and when you return to your own fatherland, it will return them to you and proclaim your deeds, and crown you, and establish you in all 180 spaciousness and ease.

Let us therefore pour out, I beseech you, what is stored up into the bellies of the poor, and let us sow while there is still time, so that we may reap at the appointed season; and let us not, by letting the present opportunity slip, later repent in vain. For has the philanthropic Master bestowed more upon you for this reason, that you should consume what is given only for your own need, and lock the rest away in storehouses and chests? Not for this reason, but in order that, according to the apostolic exhortation, your abundance might be for the wants of others. Yet you, perhaps, enjoy even more than your need, using much silver on luxury, on clothing, and on other extravagances, and spending it even upon servants and beasts of burden; while the poor man seeks none of these things from you, but only to soothe his hunger, to provide him with his necessary need and daily food, so that he may survive and not perish. And you do not even endure to do this, nor do you consider that often, having been snatched away suddenly, you leave behind there all that you have collected, and at times these things will be transferred to enemies and foes; while you yourself, having taken with you all the sins from which you collected these things, go off to ^D your punishment. And what will you say on that fearful day? What defense will you make, having so deeply mismanaged your own salvation? For this reason, be persuaded by me, and while you still have time, distribute the superfluity of your wealth, in order to store up beforehand there for yourself salvation, and to find the reward of eternal goods. May it be the lot of us all to attain to this, by the grace and philanthropy of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, power, and honor, now and always, and unto the ages of ages. Amen.

Caput 4.

^A But in order that, having embarked upon the narrative, we do not extend our teaching to a great length, here too, even as this blessed prophet, let us pause our discourse, keeping the interpretation of what remains for the next, if God permits. For the present, however, I wish to exhort your love, that you might reap some greater benefit from what is said by us, and each day search yourselves: what you have gained from this teaching, and what from the other; and not only to receive what is said by us as far as the ear, but also to store it away in your mind, and by continual meditation make your memory of them firm. For I wish you not only to suffice for yourselves, but also to become teachers to others, so that you may be able to admonish others, and not only to do this by words, but also to instruct your neighbors through your deeds toward the accomplishment of virtue. ^B For consider with me, that if you were willing, by coming here each day, to reap some small portion, and to work the correction of the passions that trouble you, how little by little you would come to the very summit of virtue! For we do not cease speaking on each occasion, and sounding in your ears concerning the best way of life, so as to cut away these destructive passions—I mean wrath, slander, and envy. For these being removed, the mania concerning money will more easily receive correction; and the mania concerning money being quieted, the strange reasonings and shameful thoughts will with greater ease be put to rest. For the love of money is the root of all evils. ^C If, therefore, we cut away the root, and pluck it up from the very depth, we will more easily prevail over the branches. For the citadel of evils—the pinnacle, so to speak, of sins—is the madness for money, of which, if we were willing to 179 overcome it, nothing would prevent us from fleeing even this madness, and with it, plucking up and cutting away also all the destructive passions. And do not think it a great and burdensome thing to despise money. For when I consider that many people, for the sake of empty and vain ambition, have poured out many talents of gold for no good purpose, but only to reap the praise of common and worthless men—praise that finds its end before evening, and often does not even last until evening, but before the day is complete surrounds them with a myriad of evils—[and others of those taken captive by the Greek error, again because of being enthralled by the glory of men, and holding this in high esteem, have cast away all they possessed, leaving for themselves only one rough cloak and a staff, and pass their entire life in this way, choosing to endure all that labor and hardship for the sake of the praise of men—] ^D when, therefore, I ponder these things, I do not know what kind of defense or excuse we shall have, not enduring to part even with a hundredth part of those things for the sake of the commandment given by God, and for the sake of that glory which is immortal and has no end; but actually becoming worse than them, and not even considering how great is the difference: that they, for the sake of the useless praise of fellow-men, proceed to such lengths.

This is the first page of the chain.

HOMILY XXI

“This is the book of the generation of men, in the day that God created Adam, in the likeness of God He created him; male and female He created them, and called their name Adam, in the day He created them.”

^A α. Great and unspeakable is the treasure, beloved, in the things just read. And I know indeed that many, looking at the catalog of names and attending superficially to what has been read, think that the things said have no further meaning, but are simply designations of names; yet I exhort you all not to pass over lightly the things lying in the divine Scriptures. For there is nothing written here that does not contain a great wealth of meaning; for because the blessed prophets, inspired by the divine Spirit, set them forth, for this reason, as being written by the Spirit, they have a great treasure hidden within them. And do not marvel if, in the catalog of names, I now promise to show you a great, hidden wealth of meanings. For not a syllable, not a single iota [181] is contained in the Scripture in which a great treasure does not lie at the depth. For this reason it behooves us, led by the grace from above and having received the illumination from the Holy Spirit, thus to approach the divine words. For the divine Scripture does not need human wisdom for the understanding of what is written, but the revelation of the Spirit, so that, having learned the true sense of the things contained, we may receive great benefit from thence. For if in worldly affairs the documents completed by men, often corrupted by time, by the time underlying the introduction of the document, and from a single syllable have had much strength, much more is it possible to find this in the divine Scriptures, which are composed by the Holy Spirit, if only we are sober and do not pass over them simply, but stretching our intellect, we survey everything with accuracy, and do not become worse than those who show such great zeal for sensible things. For they who dig the metallic earth do not stop at the surface, but when they have descended to a great depth ^B and are able to grasp the grains of gold, they separate them from the earth with much labor and vigor; and after that great labor, they find a certain small consolation for their labors; and yet, knowing that they reap benefit less than their labors—and often, even after much sleeplessness and toil, they miss out on the expectation, and yet not even so do they depart, but, nourished by hope, they do not perceive the labors. If, therefore, they show such zeal about fleeting and perishable things, where there is also much uncertainty, much more does it behoove us, where the wealth is inalienable and the treasure inexhaustible, and where it is not possible to miss the mark, to show the same and even greater zeal, so that we may be able to obtain the things sought after, and, having reaped the benefit from thence and learned the unspeakable philanthropy of God, we may become grateful toward our own Master, and, having drawn the favor from thence, we may become invincible against the snares of the devil. Come then, having set before us the things just read, let us investigate each thing with accuracy, so that, having enjoyed the customary instruction, you may thus depart home. “This is the book,” it says, “of the generation of men, in the day that God created Adam, in the likeness of God He created him; male and female He created them; and He called their name Adam, in the day He created them.”

^C See for me, I pray, the wisdom of this marvelous prophet; or rather, the teaching of the Holy Spirit. For inspired from thence, he utters everything to us, and while he lent the tongue, the grace of the Spirit clearly teaches our nature everything through him. Consider, therefore, how he led the discourse to the beginning, and wishes, so to speak, to make the narrative again from above [182]. For what reason and why? Because he saw that those who had already been born had shown great ingratitude, and were not even sobered by the things that happened to the first-formed, but had been carried down to the very precipice of wickedness; for he who was born of him immediately rushed into fratricide because of envy; wherefore he also received that most grievous punishment, just as we have already taught your love; then again, those who came after him, not even sobered by his punishment, cast themselves into worse evils, as you heard yesterday of Lamech recounting his own sin to his own wives, and defining the penalty against himself; since he saw their wickedness gradually increasing, like an evil river about to run through the whole body, he stops the course of the wickedness, and the generations that had come thereafter from Cain until Lamech, he does not even deem worthy of memory, but, as if making a certain beginning, and wishing to provide comfort for the mourning of Adam and Eve, ^D with which the fratricide dared to clothe them when he armed his right hand against Abel, thus he begins the narrative, and says: “This is the book of the generation of men, in the day that God created Adam, in the likeness of God He created him; male and female He created them; and He called their name Adam, in the day He created them.”

β’. Observe how he has used the same words, as in the beginning, so that he might teach us that, as having become worthless, he deigns no longer to remember those generations, but begins the genealogy from him who was now born, I mean Seth, so that from this you may learn how great is the regard God has for human nature, and how He detests those who have a murderous intent. For as if those others had not been brought into life, thus he passes by their intent, showing us how great a misfortune wickedness is, and that those who embrace it do the greatest harm to themselves. Behold, for these indeed are henceforth erased from the catalog, and they were deemed worthy of memory only to the extent that their wickedness might be branded, and become a subject of sobriety for the generations to follow. But he who was unjustly slain, and murdered by a brotherly hand, from that time until now is sung in the mouths of all, and neither did time extinguish his memory, nor did it cut off the accusation against the other, but this one is proclaimed by all every day, and that one is perpetually branded.

Do you see how great is the stench of wickedness, and how great is the power of virtue, and how the former, even while warring and prevailing, is quenched and vanishes, while the latter, even while being warred against and enduring myriad terrible things, becomes by this all the more brighter and more radiant? And it was possible, indeed, from other events that happened in the same way to show this now

^A in your presence; but that we may not fall away from the proposed sequence for the time being, come let us repeat the matters already stated. "This is the book," he says, "of the generation of men, in the day that God created Adam, in the image of God He created him; male and female He created them; and He called their name Adam, in the day He created them." See how, again, the divine Scripture, having begun the narrative from above, reminds us how great is the honor accorded to man who has been created. "In the day," he says, "He created Adam, in the image of God He created him"—that is, He established him as ruler of all things seen. For this is what "in the image" means, both with regard to the concept of authority and with regard to the concept of lordship. For just as God, the Lord of all, possesses the authority over all things seen and unseen, being the creator of all things, so also, having created this rational creature, He willed him to have authority over all things seen. Wherefore He also graced him with the essence of his soul, desiring him to be also immortal for all time; but since, through sloth, he slipped and transgressed the commandment given to him, ^B even so he did not turn away from His own philanthropy; but while He deprived him of immortality, by condemning him to death, He left him in the same state of authority as he was before. Then, because the one born of him veered into such wickedness, and first brought in the form of murder, and demonstrated that violent death, and manifested much ingratitude by conjoining a lie to the murder, He willed to chasten him with perpetual punishment, so that not only might he himself derive profit from the things that happened to him, but also that he might teach those who came after the magnitude of the things dared, and the excess of the perversity. But since, through great sloth, those born of him also gradually cast themselves into evils, wishing to comfort Adam—so to speak—not only through his own transgression being in such deep dejection, but also through the daring act of Cain, and that unbearable mourning which he saw with his own eyes (for they did not know the form of death, even if they had received the sentence), he became overwhelmed by a double, and triple, ^C mourning, both because they saw death brought into life for the first time, and a violent death at that, and dared by his child, and against a brother of the same mother and the same father, and one who had done no wrong—the philanthropic God, therefore, wishing to introduce for him a consolation that would counterbalance his grievous sorrows, provides him with another child, Seth, and having made for him, from this, sufficient encouragement, from then on He establishes the beginning of the generation. Therefore the blessed prophet also thus begins to say: "This is the book of the generation of men." Then, having promised to recount the generation of men, observe what sequence he employs: "Adam," he says, "lived two hundred and thirty years, and begot according to his form, and according to his image, and called his name Seth. And the days of his life were seven hundred years, and he begot sons [184] and daughters. And all the days of Adam were nine hundred and thirty years, and he died."

3. That nothing is placed in Holy Scripture without cause.

γ'. Did I not speak well in the preliminaries, that there is nothing to be found simply and randomly written in the divine Scripture? For behold, even now, with what precision this blessed prophet has acted. "He begot," ^D he says, "Adam, according to his form, and according to his image, and called his name Seth." But regarding the one born previously—I mean Cain—he noted nothing of the sort, but from the very beginning he foretold his inclination toward wickedness; and reasonably so; for he did not preserve the paternal characteristics, but immediately deserted to wickedness. But here he says, "According to his form, and according to his image," that is, acting similarly to the one who had begotten him, preserving the same characteristics of virtue, showing the paternal image through his deeds, and able to rectify, through his own virtue, the offense that occurred previously. For the Scripture is not discoursing to us here about bodily characteristics, when it says, "According to his form, and according to his image," but about the state of the soul, that we might learn that this one will be of such a character. Wherefore the mother, having bestowed the name upon the child, offers this with thanksgiving, and does not attribute the child who was born to nature or to the act of marriage, but to the power of God. For that power, she says, both stirred nature toward birth, and she says: "She called his name Seth, saying: 'For God has raised up for me another seed instead of Abel, whom Cain slew.'" Observe the precision of the utterance. She did not say, "God gave me," but, "He raised up for me." Observe how the preludes of the resurrection are dimly shown from this, already through the utterance. For as one might say, "Instead of the fallen one, He raised this one for me." Even if that one, she says, fell to the earth by the hand of his brother and received the experience of death, yet the power of God raised this one up in place of the fallen one. For since it was not yet the time of the resurrection, He did not raise up the one who had fallen, but another in his stead; wherefore she also says: "For God has raised up for me another seed instead of Abel, whom Cain slew." Do you see the gratitude of the woman? Do you see the philanthropy of the Master? How He devised a swift comfort for them? Let us all imitate this, and attribute everything to the grace from above. For even if nature operates, yet it does not do so by its own power, but by yielding to the command of the One who created it. And let women never be grieved when they do not give birth, but appearing with a grateful intent, let them take refuge in the creator of nature, and let them ask from Him, the Master of nature, and let them not attribute the birth of children to the marital union of those who dwell together, nor to anything else, but to the Creator of all, who brought our nature from non-existence into existence, and who is able to correct it when it is limping. Since she also made the occasion of mourning a premise for doxology, and attributes everything to the Master, saying, "God has raised up for me another seed instead of Abel, whom Cain slew." Do you see how not only was she not vexed, nor did she utter anything resentful (for the divine Scripture would not have omitted it, if anything of the sort had been spoken by her), but having endured the event nobly, she is deemed worthy of swift comfort, and shows greater gratitude, proclaiming the Master's benefit? For observe with what liberality the Master displays the things that are His own. For not only did He grace her with another son, but He also foretells that he will be virtuous. For "He begot," he says, "according to his form, and according to his image." And that we might learn immediately the virtue of the one born, see how it is again through the

^A designations of the one born that he shows his God-loving disposition. And regarding Seth, he says, "A son happened to him, and he named his name Enos. He hoped to call upon the name of the Lord God." Do you see a designation more brilliant than a crown, more radiant than royal purple? For what could be more blessed than one who is adorned by the invocation of God, and holds this in place of a name?

Do you see how, as I said from the beginning, there lies within these simple designations a great wealth of meaning? For not only is the God-loving disposition of the parents shown thereby, but also their great care for their children; and how from the very beginning they were training their newborn children through the designation which they imposed upon them, to take hold of virtue, and not as people now simply and haphazardly choose designations. "Let the child be called," they say, "by the name of the grandfather and great-grandfather." But the men of old were not so, but made every effort to impose upon the newborn such designations as would not only impel those receiving the name toward virtue, but would also become a lesson in all philosophy for all others and for the generations to follow. And we shall learn this as the discourse proceeds, little by little. Let us not, therefore, impose just any designations upon our children, nor bestow upon them the names of grandfathers and great-grandfathers and those related by blood, but rather ^B those of holy men who have shone with virtue, who have had great boldness before God; or rather, let neither the parents nor the children who receive the names put their trust simply in these designations. For a designation devoid of virtue profits nothing, but one must have the hope of salvation in the practice of virtue, and not be proud either of a name, or of the kinship of holy men, or of anything else, but rather in the boldness of one's own works; 186 nay, rather, one must not even be proud of this, but then all the more be restrained and temperate, when we are able to gather great wealth of virtue; for thus shall we ourselves, with security, store up the gathered wealth and draw down the favor from God. For this reason also Christ was saying to the disciples, "When you have done all, say that we are unprofitable servants," in every instance restraining their thoughts, and persuading them to be temperate-minded, and not to be puffed up over their achievements, but to know that this is the greatest virtue of all: when one is in achievement, to be temperate.

4. But let us return again to the sequence of the account, and let us look at those who were born next. For it is likely that, as we proceed little by little, we shall find a greater treasure, even a large and ineffable wealth. "And Enos lived," he says, "this one, the son of Seth, one hundred and ninety years, and he begot Cainan; and Cainan begot Malaleel; and Malaleel begot Jared; and Jared begot Enoch. And Enoch lived one hundred and sixty-five years, and he begot Methuselah. And Enoch pleased God," he says, "and Enoch lived after he had begotten him, Methuselah, two hundred years, and he begot sons and daughters; and all the days of Enoch were three hundred and sixty-five years. And please ^C Enoch God, and he was not found, because God had removed him." Was I not right to say that by proceeding we shall find a large and ineffable spiritual wealth in these names? Consider for me here, beloved, both the virtue of the righteous man, and the exceeding love for humanity of the good God, and the accuracy of the divine Scripture. "Enoch lived," he says, "one hundred and sixty-five years, and he begot Methuselah; and Enoch pleased," he says, "God after he had begotten him, Methuselah."

Let men and women alike hear, and let them be disciplined in the virtue of the righteous man, and let them not think that marriage is an obstacle to pleasing God. For it is for this reason that the divine Scripture has signified it once and a second time, saying that he begot Methuselah, and then pleased Him; and again it doubled the same thing, saying, "And he pleased Him after he had begotten him," so that no one might think that he was hindered from the attainment of this. For if we are sober-minded, neither marriage, nor child-rearing, nor anything else will be able to hinder us from pleasing God. For behold, this man too, being of the same nature as we, and with no law having been given, no Scriptures lying at hand to teach him, and no one else to lead him toward philosophy, out of his own accord and from his own volition displayed such pleasing of God that it has lasted until today, and he has not even yet ^D tasted death. For if marriage, beloved, and child-rearing were going to be an obstacle to the path of virtue, the Creator of all would not have introduced marriage into our life, so as not to damage us in matters that are timely and extremely necessary. But since it not only does not hinder us in the least from philosophy according to God, if we wish to [187] be sober-minded, but also introduces much consolation for us by curbing our frenzied nature, and not letting the vessel sway on the high seas, but preparing it to anchor continually in a harbor—it is for this reason that He granted this solace to the race of men. For that the things stated by us are true, this righteous man demonstrates. For after he had begotten Methuselah, he says, Enoch pleased God, and he did not endure for a short interval while pursuing virtue, but, he says, "two hundred years." And since, after the transgression of the first-formed man, a human was found who was ascending toward the very summit of virtue, and who was calling back the sin of his forefather through his own pleasing conduct, behold the exceeding love for man of the good God. Since he found one who was able to call back the sin of Adam, showing through the very events that He did not wish to bring death upon our race due to the transgression of the commandment, He condemned him who had received the commandment, yet he takes this one up while alive. "And Enoch pleased," he says, "God, and he was not found, because God had removed him." Do you see the wisdom of the Master? He removed him while alive; He did not grant him immortality, so as not to dissolve the fear of the offense, but allowed it to flourish for the race of men. For this reason, again, He wishes to call back, faintly, so to speak, and surreptitiously, the

^A decision which He brought forth against Adam. But why not make it manifest, so that fear might become a source of discipline? For this reason, He translated Enoch, who had pleased Him. If, however, anyone should wish to be overly inquisitive and say, "And where did He translate him? And has he lasted until the present time?"—let him learn not to follow human reasoning and to investigate minutely the things of God, but to believe what is said. For when God declares something, it is not necessary to look at what has been said, but to consider the words of God as more trustworthy, even if they do not seem so to those things lying before our eyes. For the divine Scripture has said that He translated him, and that He translated him living, and that he did not experience death, but through his own pleasing conduct, he had become superior to the decision that had been brought forth against the race of men. But where He translated him, and how he now dwells [there], this it did not add.

5. Do you see the goodness of the Master, how, having found a man who had perfected virtue, He did not deprive him of the honor which He had bestowed upon the first-formed one before the transgression of the commandment, teaching us that even he, had he not preferred deception to the commandment given, would have been deemed worthy of the same or even greater things? And Lamech lived, it says, one hundred and eighty-seven years, and he begot Lamech ^B; and Lamech lived one hundred and eighty-seven years, and he begot a son, and he called his name Noah, saying: "This one shall give us rest from our works, and from the sorrows of our hands, and from the ground which the Lord God has cursed." Behold again, through the appellation of the one now born, the greatness of the mysteries, and the excess of the prediction, and the unspeakable philanthropy of the good God. For since, in His own foreknowledge, He foresaw the things to come, and saw the wickedness of men increasing, He foretells, through the appellation of the child, the evils that were about to overtake the entire race of men, so that, if only through fear, being disciplined, they might abstain from wickedness and choose virtue. And mark the long-suffering of the Master, for how much time He makes the prediction to be [beforehand], so that He might demonstrate His own philanthropy, and deprive those who were about to receive punishment of every excuse. But perhaps someone might say, "And whence did Lamech have such greatness of prophecy? For does not the Scripture mention that he was a virtuous and wondrous man?" ^C Do not be surprised, beloved; for the Master is wise and ingenious, and often, through unworthy men, He allows wondrous and great things to be foretold, and this not only in the Old [Testament], but also in the New. For hear the Evangelist speaking concerning Caiaphas, the high priest of the Jews: "This he did not say on his own authority, but being high priest that year, he prophesied that Jesus was about to die, not for the nation only, but also that He might gather together in one the children of God who had been scattered abroad." You will find something of this sort happening again even in the case of Balaam. For although he was called so that he might curse the people, not only did he not curse them, but he also prophesied great and wondrous things, not only concerning the people, but also concerning the advent of the Savior. Do not, therefore, be surprised if now, too, Lamech, by imposing such an appellation upon the child, imposes it, but rather attribute the whole to God, who through His own ingenious wisdom ordains all things. ^D And he called his name Noah; for his name is interpreted as "rest." That total destruction, therefore, which was about to occur after such a number of years, he calls rest; just as Job also says: "Death is rest for a man." For since wickedness holds much and exceedingly great toil, he calls its cessation and the abolition, which they were about to undergo through that flood, "rest." And he called, it says, his name Noah. Then, interpreting for us the appellation of the name, he says: "And this one shall give us rest from our works"—from wickedness, he says, he shall make them desist—"and from the sorrows of our hands"—and again the same thing, he says, from wicked deeds. For it is not because the hands were pained that he says this, but because through the working of these and [their] wicked practice, the cause of sorrow increased for them. "And from the ground which the Lord God has cursed." He shall deliver us, he says, from all the evils hanging over us, and from the toil and misery regarding the earth, which had received the curse because of the transgression of the first-formed one. 189 Consider for me henceforth, beloved, how this child, as he gradually grew, became a subject for instruction to all who saw him. For one had only to inquire of the child’s appellation, and immediately the interpretation of the appellation taught them of the destruction that was about to occur. For if someone had spoken simply, having been divinely inspired, that "this shall be," even if the spoken word were committed to oblivion, not everyone would have known the unbearableness of the punishment. But now, this [child], before everyone's eyes, being turned [about], became a timely—and sometimes untimely—reminder of the indignation of God. And so that we might learn accurately for how long a time the son, through his own appellation, kept urging all to abstain from wickedness and choose virtue, and to flee such great indignation, it says: "And Noah was five hundred years old, and Noah begot three sons." Behold again another righteous man with a wife and children, who had perfected much pleasing of God, and, contrariwise to all, was walking the way of virtue, and was hindered by neither marriage nor the rearing of children. But for the moment, it is necessary to be struck with amazement at the unspeakable long-suffering of God and the surpassing ingratitude of the men of that time. For behold, for five hundred years this righteous man kept crying out and testifying through his own appellation the flood that was about to occur throughout the entire world because of the intensification of wickedness, and not even so did they wish to abstain from wickedness. But the philanthropic God, not even after such a prediction, and not even after such a number of years, brings the punishment, but again, increasing His own long-suffering, He adds another not-insignificant number of years to His own forbearance. For He did not produce human nature for this purpose, in order to punish it, but the total opposite, in order to bestow the enjoyment of myriads of good things. For this reason, you see Him everywhere postponing and delaying the punishments. But so that we might not overwhelm your memory with the crowd of things being said, having kept the discourse until now, let us store the remainder for the next [session].

Let us be trained to be diligent in virtue, and to set great store by

nor any other such thing should be cast before us as an excuse. Let us not think it sufficient for our defense to live lazily and carelessly, nor let us bring forward those cold and idle words, saying: "I am a man of the world, I have a wife, and I must take care of my children." It is the custom of the majority to speak thus when we exhort them to the toils on behalf of virtue, or to take great pains in the reading of the Scriptures. "This is not for me," one says; "for did I renounce the world? Am I a monk?" What are you saying, O man? Does the pleasing of God fall to the lot of those alone? ^A He desires all men to be saved and to come to the knowledge of the truth, and he wishes no one to neglect virtue. For you hear him saying through the prophet: "I do not desire the death of the sinner, but that he should return and live." Tell me, has anything occurred — does the company of a wife or the care of children become a hindrance to this righteous man? Let us not, therefore, I beg you, deceive ourselves, but as much as we are entangled in these cares, so much the more should we receive the medicines from the reading of the divine Scriptures. For were not those also of the same nature as we are, and did they not have even fewer opportunities inciting them to the practice of virtue? Of what indulgence, then, would we be worthy, who enjoy such teaching, and are deemed worthy of such grace, and enjoy the help from above, and have received the promise of those ineffable goods, if we do not reach the measure of virtue of the men of old? For if we wish to be sober, the things moved today are sufficient to stir us up to the desire of virtue, and to never think that there is a hindrance to us in the way that leads to it. For if they, before the Law, through the teaching lying within nature, reached such virtue, what have we to say, who, after such help, and the coming of Christ, and myriads of miracles, happen to be far from virtue? Therefore, I beg you, let us not simply pass over that which is written in the divine Scriptures, but let us read with attention what is set before us, that by reaping the benefit from them, even if late, at some time, we may be able to take hold of virtue according to God. ^B For if we continue to sound this spiritual teaching in your ears every day, and you remain in the same slothfulness, what benefit will it be to you from the continuous teaching, or what consolation to us, seeing such a great toil of ours becoming useless, and no progress being made from our diligence? For tell me, are we not made up of two substances, I mean of soul and body? Why then do we not allocate the same providence to both, but on the one hand we are eager to tend the body in every way, giving money to physicians, and ourselves showing great care for it, and clothing it in expensive garments, and providing food beyond what is necessary, and wanting it to be in continuous comfort and be troubled by no disease at all—yea, even if the slightest thing happens to trouble it, we set in motion every contrivance so as to correct what causes pain? And yet, for the body, I mean the smaller substance—for tell me, what is equal in value, soul or body? For if you wish to see the difference, consider how the body is found to be of no account once the soul has departed. The one, therefore, who makes such provision for the body, why does he choose to use such neglect toward the providence of the soul, and neither bring to it appropriate food—I mean the exhortation from the divine Scriptures—nor apply the necessary medicines to its wounds and ulcers that consume its strength and sap its boldness, but rather endures to overlook it, even when it is pining away with hunger, and being destroyed by ulcers, and lying exposed, as it were, to dogs—to wicked and absurd thoughts—so that it is torn apart, and its entire tension destroyed?

Why do we not provide for the soul, which is incorporeal and invisible, in the same way as we do for the body, which is seen, since the care for the former is not only easy and light, but also costless and requires no toil? And here, indeed, in the care of the body and the illnesses of the body, it is a necessity that there be great expenditure of money, and some of it is spent on physicians, and some on all the other treatment, I mean for food and clothing; and I do not yet say that most people spend these things beyond their need, having used them with great intemperance. But for the soul, none of these things is necessary; but if you should wish it, just as you provide food for the body each day, and spend money on it, so you should not overlook the soul being destroyed by hunger, but provide for it its appropriate nourishment—the exhortation from the reading of the Scriptures and spiritual instruction. ^C For, it is said, "Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God." You will be excellently disposed regarding these matters, and will think appropriately of what is more familiar to us. Just as, therefore, you provide different garments for the body, and make preparations according to the turning of the seasons and the variety of the garments, in accordance with the same principle, do not overlook the soul walking naked of good deeds, but clothe it also in garments befitting it; you will quickly recover it and restore it to its natural health. And what would such garments be? Almsgiving and liberality toward the needy; this is the greatest covering of the soul, this is its bright ^D cloak. But if you wish not only to provide garments, but also to adorn it like the body, add the help through prayers, and the confession of sins, and do not cease to wipe its face with the continuity of tears. For just as you wash the face of the body every day with all diligence, so that no dirt lying on the face might make it appear unsightly, in the same way, be eager to do this for the soul, and wash it every day, pouring out warm tears. For by this water it lays aside the dirt and becomes brighter. And since most women, through great apathy, despise the apostolic command which orders them not to adorn themselves with braided hair, or gold, or pearls, or costly apparel, but practice this with great extravagance—and not only women, but of men also as many as are soft and bring themselves down to the pettiness of women, putting on rings, and adorning themselves with the size and bulk of stones, for which they ought to be ashamed and cover themselves—these too, if they would endure our words, would realize that this gold which provides much ruin to both men and women [192] is to the soul…

that they might let them adorn the world instead, and through these things let them adorn that [the soul]. For just as ornaments placed upon the body, even if it be beautiful, make it look less sightly, so too [ornaments] placed upon the soul, even if it be deformed, change it into the highest beauty. And how, he says, is it possible to place gold upon the soul? Again, through the hand of the poor. For these, by receiving it, fashion its beauty. Entrust the gold to them and distribute it into their stomachs, and they will hand back to you such beauty of the soul as to draw the true Bridegroom to yourself through this loveliness, and to obtain for you myriads of goods through Him. For when you draw the Master through that beauty, you possess the provider of all ^B goods, and you have acquired unspeakable wealth. If, therefore, we wish to be desirable to the Master, let us cease to be obsessed with the adornment of the body, and let us look to the beauty of the soul every day, in order that we may draw to ourselves the favor of the philanthropic God, and obtain the ineffable goods, by the grace and philanthropy of our Lord Jesus Christ, with whom to the Father be glory, power, honor, together with the Holy Spirit, now and always, and unto the ages of ages. Amen.

HOMILY XXII

^A And Noah was five hundred years old, and Noah begat three sons, Shem, Ham, Japheth. And it came to pass, when men began to multiply upon the face of the earth, and daughters were born unto them.

1. I wish to set before you today the leftovers of yesterday’s feast; but do not be annoyed, beloved, at hearing of "leftovers." For in the case of physical food, after a first and second day, the viands often become stale, useless, and unfit for nourishment; but at the spiritual table there is no need to fear any such thing, but rather, as much time as passes, so much the more does it display greater grace, and it is found to be fresher and more vigorous. Come, therefore, let us put into action the promise which we made yesterday, and let us pay the debt of teaching, and show our gratitude. For this is profitable not only to those who receive, just as in the case of financial ^B debts, but also to me who am paying them. And why do I say to me who am paying? Such is the nature of this spiritual debt, that the more it is paid, the more it increases, and it generates greater abundance, and unspeakable wealth both to the one paying and to those who receive. Have you seen a new nature of debt and a strange form of payment? For such are spiritual things; by distribution it increases all the more, and by the participation of more people, the wealth becomes greater, and neither does the one paying receive any sense of the payment, but even his own wealth increases, and those who receive also find themselves ^C in greater abundance. Since, therefore, such is the nature of these spiritual things, let us with all eagerness hasten to the payment, and do you prepare your ears for the reception, so that each of you, having received what is said by us with the folds of the mind spread open, may thus depart home. For again I wish to bring into the middle the subject concerning the righteous Noah, so that you may learn the great virtue of the righteous man, and the unspeakable philanthropy of God, and the long-suffering that surpasses every account. You learned yesterday how, from the very beginning of his birth, ^D this righteous man, having received from the Father the namesake, went about to all the people who were then living as a teacher of the calamities, almost crying out and saying through his own name: "Depart from wickedness, pursue virtue, fear the impending punishment; a common storm will overtake the entire inhabited world." Great is the excess of anger, because great also is the impulse of wickedness. And this he did not for two or three years, but for five hundred years he continued exhorting these things. Do you see the long-suffering of the Master? Do you see the excess of goodness, do you see the unspeakable forbearance, do you see the intensification of wickedness? Do you see the magnitude of the ingratitude? Up to this point, as you know, our teaching ended yesterday; it is necessary therefore today to learn how the philanthropic Master, imitating His own goodness, did not stop even at the five hundred years, but even showed another addition of providence toward those who had sinned so much. And Noah, he says, was five hundred years old. The divine Scripture intentionally noted for us the number of the years of the righteous man, so that we might learn in how much time he continued exhorting them, and how they indeed, having chosen the path of wickedness, were consumed in it; while the righteous man, walking in the opposite way to all, displayed the highest virtue, so that he was able to draw to himself the favor of God, and of all those who were liable to the punishment, he alone escaped with those belonging to him. From this we learn that if we are sober and do not grow lazy, not only does it do us no harm to be intermingled among the wicked, but it even makes us more precise regarding virtue. For because of this, even the philanthropic ^D God so arranged it, that the wicked and the good should all be together, so that the wickedness of the wicked might be curtailed, and the virtue of the good might be shown more brightly, and that the lazy might gain the greatest things, if they wish, from the association with the diligent. 194 For it occurs to me [to consider] the virtuousness of this righteous man, how, in such a multitude, with many being carried along by a strong current toward wickedness, he alone went the opposite path, having chosen virtue as preferable to wickedness, and neither the consensus nor the such great multitude made him more sluggish toward the path of virtue, but already before this he was fulfilling what was destined to be spoken by the blessed Moses, that "You shall not be with the many for evil." And what is wonderful and paradoxical, that even having many—or rather, all—urging him toward wickedness and the practice of evil deeds, and with no one bringing him toward virtue, from his own initiative he rushed toward this with such vehemence, that he came from the opposite direction to so great a multitude. And he neither feared, nor was he intimidated by the evil consensus, nor did he suffer any such thing as it was likely those who are lazy would suffer, who, when they see many displaying consensus in the same thing, set this forth as an excuse and a cover for their own laziness, saying: "Why should I, apart from all these, contemplate something strange and new, and oppose such a multitude, and take upon myself a war against such a host? For am I perhaps more righteous than all these? What need have I of such hatred? What profit have I of such resentment?" He did not contemplate any of these useless things, nor did he think them; but again he was fulfilling that which was said beforehand by the prophet, that "One doing the will of the Lord is better than ten thousand lawless men." For, he says, "Will the communion and the being dragged along with the multitude toward the wickedness that is defecting be able to rescue me from the punishment?" ^A For he knew clearly that each one will give an account for his own salvation, and there is no other to endure either punishment or reward for the one sinning.

^A And he says, "Noah was five hundred years old, and he begot three sons, Shem, Ham, and Japheth." Observe the precision of the divine Scripture. Since it has recounted to us the number of years of the righteous man, showing the greatness of the Master's long-suffering, it wishes again to make evident to us the intensity of the Master’s forbearance and the great tide of human wickedness.

^B ϐ΄. But let us hear the words themselves spoken by Moses; for, speaking through the Spirit, he wishes to instruct us with all precision. "And it came to pass," he says, "when men began to multiply upon the earth, and daughters were born to them." He did not add, "And daughters were born to them," without purpose, but in order to indicate to us the great multitude. For where the multitude of the roots is so great, it is necessary that the branches should be born in abundance. "And seeing," he says, "the sons of God the daughters of men, that they were beautiful, they took for themselves wives from all whom they chose." Let us clearly survey each word of those spoken, so that nothing of what is hidden in the depths may pass us by. For it is truly necessary to carry out a great inquiry into this passage, and to overthrow the myths of those who speak everything without reflection. In the first place, we must set forth what they dare to say and, having shown the absurdity of what is alleged by them, we will thus teach your love the true meaning of the Scripture, so that you might not simply lend your ears to those who utter such blasphemies and dare to speak against their own heads. For they say that this was not spoken about men, but about angels; for these they have called "sons of God." First, let them show where angels have been called "sons of God." But they would not be able to show this anywhere. For men have been called "sons of God," but angels by no means. But regarding the angels, he says: "Who makes his angels spirits, and his ministers a flame of fire"; but regarding men: "I said: You are gods, and again: I have begotten sons and exalted them; and again: Israel is my firstborn son." But an angel was nowhere called a son, nor a son of God. But what do they say? "Yes, they were angels; but because they came down for this lawless action, they fell from their dignity." Again, another more mythical claim. What then? Did they fall just now, and is this the cause of their fall [b]? And yet the Scripture teaches us otherwise, that even before the creation of the first-formed man, both the devil and those with him were brought down from that dignity, having thought more highly of themselves than their station allowed, just as a wise man says: "But by the envy of the devil, death entered into the world." For tell me, if he had not fallen before the creation of man, how could he, while remaining in his dignity, have envied man? For what reason would an angel, who is incorporeal and possessed of such honor, have to envy a being clothed in a body? But because he had been brought down from the highest glory to the lowest dishonor—and this while being incorporeal—and then saw 196 man created and deemed worthy of such honor on account of the philanthropia of the Creator, he was ignited with envy, and through the deceit which he brought through the serpent, he rendered man subject to the penalty of death. For such is wickedness; it cannot bear the prosperity of others calmly. That the devil and all his phalanx fell long ago from that glory and have become dishonored is evident to all [c].

Otherwise, what degree of folly would it not contain to say that angels were brought down for intercourse with women, and that that incorporeal nature was subjected to the commerce of bodies? Or do you not hear Christ saying about the nature of the angels: "For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God"? For it is not possible for such an incorporeal nature to ever receive such a desire. In addition to these things, one must also consider that it is among the most absurd of things for this to be admitted by the mind. For if the saints, even those deemed worthy of the Holy Spirit, were not able to endure the vision of angels (for even the man of desires, having seen the presence of an angel—not even the essence itself, for how is it possible to see an incorporeal essence? but transformed—all but surrendered his very soul, and such a great and illustrious man lay almost breathless), who, even if he were raving mad, would accept this blasphemous assertion, full of much folly, that an incorporeal and intellectual nature endured the intermingling of bodies?

γ΄. But that we might not, by dwelling long on these things, appear to be wasting time in vain, come—since we have informed your love through the facts themselves that this is impossible—let us teach you the truth of the matters at hand, by reading again the things spoken by the divine Scripture: "And it came to pass," he says, "when men began to multiply upon the earth, and"

daughters were born to them; and the sons of God saw the daughters of men, that they were fair, and they took to themselves wives from all whom they chose." We have previously taught you that it is the custom of Scripture also to call men "sons of God." Since, then, these traced their lineage from Seth, and from Enos, who was born of him and was so named (for this man, he says, hoped to call upon the name of the Lord God), from that time forward those born thereafter were given the name "sons of God" by the divine Scripture, because they imitated the virtue of their ancestors up to that time; but it called those who were born before Seth "sons of men"—those from Cain, and those who traced their lineage from him. For it happened, he says, "when men began to multiply upon the earth, and daughters were born to them; and the sons of God" (those from Seth and Enos) "saw the daughters of men" (those born of them, about whom it said, "And daughters were born to them"), "that they were fair." Observe how, through this expression, he has revealed to us ^A their whole incontinence. For they did not rush into this act for the desire of procreation, but for the incontinence of pleasure; for, he says, "seeing the daughters of men, that they were fair." The desire for beauty brought them to this destruction, and the beauty of appearance became for them the cause of fornication and incontinence. And he is not satisfied even with this, but added: "And they took to themselves wives from all whom they chose." And this again indicates their great incontinence, that they were conquered by beauty and did not wish to place a bridle upon their unruly desire; but they were overwhelmed, having been mastered by the sight, and because of this lawless act they rendered themselves destitute of the providence from above. And that we might know that they did not do this for the sake of the law of marriage, nor for the sake of procreation, for this reason he says: "Seeing that they were fair, they took to themselves wives from all whom they chose." What then? Would anyone blame the sight of the eyes? By no means; for the eye did not become the cause of the slip, but the slothfulness of the moral choice, and the unbridled nature of the desire. For the eye was created for this reason: that by means of it, while observing the works of God, we might glorify their Creator. Therefore, it is the work of the eye to see; but to see wickedly comes from the reasoning faculty that drives from within. For the Master created the limbs to be useful to us for the working of good things, and allowed them to be driven by the incorporeal essence—I mean the soul. When, therefore, it inclines toward slothfulness and slackens the reins—like a charioteer who does not know how to restrain the unruly leapings of the horses, and by yielding the reins casts both the horses drawing the chariot and himself headlong—so also does our moral choice, when it does not know how to use the limbs as it ought, yield to unruly desires and make itself sink. For this reason our Master Christ, knowing the susceptibility of our nature and the slothfulness of our choice, established a law walling off and forbidding the inquisitive gaze, so that from a great distance he might extinguish the fire being bred within us, and ^B he says, "He who looks at a woman in order to desire her, has already committed adultery with her in his heart." For this reason, he says, I forbid the licentious look, that I may free you from the shameful act. For do not think, he says, that the physical union alone works the sin; it is the intention that receives the condemnation. And so, then, since they saw the beauty, they were captured by the sight; "for he saw," he says, "that they were fair, and took to themselves wives from all whom they chose." But let us also see God’s goodness after this shameful act and the licentious intention. "And the Lord God said," he says, "My Spirit shall not remain in these men forever, because they are flesh. And their days shall be one hundred and twenty years." One can see an abyss of philanthropy in these few words. "And the Lord God said," he says, "My Spirit shall not remain in these men, because they are flesh." By "Spirit" he here denoted his providential power, already announcing their destruction beforehand. And that you may learn that the account was about this, see what follows: "Because," he says, "they are flesh"—that is, because they have been entirely consumed by fleshly acts, and have not used the essence of the soul as they ought, but, as if they were clad in nothing but flesh and were bereft of soul, have thus spent their own life. For it is the habit of divine Scripture always to call the carnal "flesh," just as it calls the virtuous "fleshless," just as Paul says, "But you are not in the flesh"—not because they were not wearing flesh, but because, while wearing flesh, they were higher than the carnal inclinations. Just as, then, he said to those who disregarded the carnal, "But you are not in the flesh," so also in the case of these, because they were continuously occupied with carnal acts, he called them "flesh." "Because they are flesh, I will no longer allow them to be defiled by sins." ^{C D} Did you see the magnitude of the indignation? Did you see the excess of the threat? Observe how he mixed philanthropy with the threat and the indignation. For such is our Master; he threatens often, not that he may carry the threat into action, but that, having corrected them, he may not bring the threat into action. For if he wanted to punish, for what reason did he even foretell it? But because he does not want to, for this reason he always delays and postpones, and foretells, providing an opportunity for those liable to punishment to flee from vice, and choose virtue, and escape the experience of punishment. Since, therefore, he threatened that he would deliver them to total destruction (for this is what "My Spirit shall not remain in these men, because they are flesh" means—instead of saying, "I will not allow them to live henceforth"), not content with the forbearance of the five hundred years, or that throughout the whole life of Noah they were being instructed by the name, now again, intensifying the indignation, he sets another term for them and says: "I have threatened, and spoken, and made clear my indignation, which is a fitting consequence for the multitude of sins that have been committed to be brought upon you; but because I wish even those who have sinned past remedy to be saved, and no one to perish, for this reason I again grant a time of one hundred and twenty years, so that, if you wish, even the things that have been sinned—

by a change for the better, and by choosing virtue, you may escape the experience of punishment. ^A “For their days shall be one hundred and twenty years.” And the giants, he says, were upon the earth in those days. And after those things, as the sons of God were entering in [199] unto the daughters of men, and they were bearing for themselves, those were the giants of old, the men of renown. I think the divine Scripture means by “giants” here those who were strong in body. Of them, he says, their generation increased. For indeed elsewhere it is possible to see this said: “Giants,” he says, “are coming to satisfy my anger.” Now some think this number of one hundred and twenty years is the limit of life; but this is not what it signifies, but rather he wishes for the time being to show forth the long-suffering which he manifests toward them even after such great sins. Therefore, so that we might learn that even after the indignation, and the threat, and such long-suffering of time, which he gave them for repentance, they not only did not gain anything, but persisted in the very same things—for this reason he says, “As the sons of God were entering in unto the daughters of men, and they were bearing for themselves, those were the giants of old, the men of renown.” ^B Did you see the excess of ingratitude? Did you see a soul without feeling? Neither the fear of punishment nor the length of the long-suffering turned them back from their evil deeds; but having once been brought down precipices, and having had the eye of the mind blinded, they no longer wished to lift themselves up, being as if baptized by some intoxication of wicked desire, just as a certain wise man says: “A wicked man, when he comes into a depth of evils, becomes contemptuous.” For it is a terrible thing, a terrible thing, beloved, to be caught in the snares of the devil. For the soul, having been caught as if in nets, and just as a pig enjoys wallowing in manure, so too it, having been buried by evil habit, does not even receive a sense of the stench of its sins. Therefore it is necessary to be sober and to be awake, so as not to provide any entrance to the wicked demon at the beginning, so that, having darkened our reason ^C and having blinded the discerning power of the mind, he may not make us—as if deprived of this sunlight—unable to look toward the rays of the Sun of righteousness, and cause us to be carried over precipices, which is what they also suffered then. For hear again of the long-suffering of God’s goodness: “And the Lord God saw that the evils of men were multiplied upon the earth.” What does that which is said, “And he saw,” mean? Not because the Master was ignorant—far be it—but the divine Scripture narrates everything for our weakness, that it might teach us that even after such great long-suffering of his, they persisted in the same things, or even clothed themselves with worse evils, he says: “And he saw that the evils of men were multiplied upon the earth.” For from this wicked practice, as if from some spring, other ^D many sins were born to them; for this reason he says, “The evils of men.” For where there is fornication, and wantonness, and such great dissipation, it is to be expected that drunkenness, and drunken brawling, and much injustice, and greed, and ten thousand evils are born. “And the Lord God saw,” he says, “that the evils of men were multiplied upon the earth, and that every one is considering in his heart diligently upon things that are evil all the days.”

Homily XXII

ε. See how each of the things said shows the [200] magnitude of what was sinned. For since he said universally that “the evils of men were multiplied upon the earth,” he added, “And everyone.” Great is the emphasis of the word. Not the young man, he says, but also the old man performs the same things as the young; nor the man only, but also the woman; not the slave, but also the free; not the rich, but also the poor. And the word “considers” has much power. For they do not suffer this from being swept away, but considering in the heart, and planning these things at every hour, and having their diligence in these matters, and not simply and as it happened having been tripped up once or twice by sin, do they halt from evil, but they pursue this diligently, and perform evil things; this means with much diligence, nothing is done by them as a side-issue, nothing neglected, nor for a short time, but they spend all their days, their whole life on this. ^A Did you see the intensification of wickedness? Did you see how they made the thing a practice, diligently performing all evil things, and every age was deserting to the working of wickedness? “Everyone,” he says; not even the unripe age, nor the inexperienced was without a part in it, but immediately and from the very beginning they were all making this evil contest, each one vying to surpass his neighbor in the lawlessness of his deeds. For consider here for me the surpassing wisdom of the righteous man, that in such a harmony of evils he was able to escape the injury, and to receive no harm from there, but as if composed of another nature, having taken up such a strengthened mind, and from his own resources hastening toward the accomplishment of virtue, he both escaped their evil harmony, and became apart from the total destruction brought upon all. ^B “And the Lord God repented,” he says, “that he made man upon the earth.” See again the coarseness of the word and the condescension. “He repented,” he says, instead of “he was moved to regret”—not that God suffers regret; far be it—but the divine Scripture speaks to us according to human custom, that it might teach us that the excess of their sins led the man-loving God to such indignation. And, “the Lord God repented,” he says, “that he created man upon the earth.” For did I create him for this, he says, that having been carried down into such a slip of ruin, he should be the cause of his own destruction? For this reason from the beginning and from the start I deemed him worthy of such honor, and showed such providence concerning him, that by choosing virtue he might become outside of destruction. ^C But since he did not make use of my philanthropy for the right end, it is better now to cut off his evil undertaking. “And the Lord God considered and said, I will wipe out the man whom I made from the face of the earth, from man even unto cattle, and from creeping things even unto the birds of the heaven, because I repented that I made them.” All things from [201] my own side, he says, I showed forth. From the non-existent I brought them into being, I implanted in the nature the knowledge of things to be done and things not to be done, I granted free will, I used ineffable long-suffering, and after that long time, and the indignation, and the threat which I spoke, I even determined another deadline, wishing them

to come to the realization of their own transgressions ^A and to recall my indignation; but since not even in this way did they gain anything more, it was necessary to bring the threat into action, to work their complete erasure, and just like some evil leaven to destroy the race of these, lest they become teachers of wickedness to the generations that follow. And the Lord God said, I will blot out man, whom I created, from the face of the earth, from man even to beasts. But perhaps someone might say, For what reason did man incline toward wickedness, and the irrational creatures undergo the same punishment as he? Quite reasonably. For did the irrational creatures come into being for their own need? For man's sake these were brought forth; if, therefore, he is being removed from the midst, what need of them could there be? For this reason these also share in the punishment, so that you might learn the excess of the indignation. And just as from the beginning, when the first-created man sinned, the earth received the curse, so also now, as man is about to be wiped out, the irrational creatures share in the punishment. But just as when man is prospering, the creation also shares in man’s well-being (just as Paul also says, "That the creation itself also shall be delivered from the bondage of corruption into the liberty of the glory of the children of God"), so also now, because of the multitude of sins, as he is about to be punished and delivered over to total destruction, both the cattle, and the creeping things, and the birds share in the storm which is about to engulf the whole inhabited world. And just as in a house, when the head of it has come under the master’s ^B indignation, it is likely that all those rendering service there also share in the dejection; in the same way, then, even here, as the men in the house of the world are perishing, it is necessary that all things in the house and under his lordship fall under the same punishment. "And I remembered," He says, "that I created them." With how much condescension is this phrase filled! For did I wish, He says, to wrap them in such a punishment? They themselves, by the excess of their lawlessness, brought Me to such indignation. Then, so that we might not think that a total erasure of the race of men has occurred, nor that our nature has been wiped out root and branch, but that we might know how great a disaster sin is, and how great a good virtue is, and that one man doing the will of the Lord is better, He says, than ten thousand lawless men; Noah found grace before the Lord God. Even if the whole multitude, He says, went off course toward such wickedness, yet this righteous man kept the spark of virtue alive throughout, and by conversing with all of these through all of time, and by exhorting 202 them to depart from wickedness, he kept himself free from the harm they caused. And just as these, through their wicked deeds, drew the loving God to indignation, so also this man, by choosing virtue, found grace before the Lord God. For God is no respecter of persons, but even if He finds one in so great a multitude doing things that are pleasing to Him, He does not disregard him, but deems him worthy of His own providence, and by this He shows even greater care for him, insofar as, while all the others were being drawn toward wickedness, he himself chose the way of virtue. ^C

ς'. Knowing this, let us look only to the one thing that is pleasing to Him, and that which causes us to draw to ourselves favor from Him, and let us neither, by being swayed by friendship, nor by serving any habit, neglect virtue, but let us put God’s long-suffering to good use, and while we still have time, having laid aside all listlessness, let us desire virtue and hate wickedness. For if we do not turn toward the former with longing and desire, and acquire great hatred toward the latter, we shall be able neither to escape the harm of the one, nor to lay hold of the other. For that there is need of desire for virtue, and that we are inflamed with longing for it, hear the prophet saying: "The judgments of the Lord are true, justified altogether, more desirable than gold and precious stone many." He did not say this because it is desirable only to this extent, but because there is no other of these materials to be found among us more precious; therefore he also added, "And sweeter than honey and the honeycomb." And here again, because he had no nature-given way to find anything sweeter than honey, he used this image. Just as, therefore, those who are crazed about the gathering of riches—with a certain desire and longing—are eager to set all their impulse upon this, and never take their fill—for avarice is an insatiable drunkenness—and just as those who are drunk, the more of the unmixed wine they pour for themselves, ^D the more they are inflamed by the thirst; so also these: they can never restrain this unbridled madness, but the more they see that their wealth is increased, the more they kindle their desire, and they do not cease from this wicked craving until they are brought down to the very bottom of wickedness. If, therefore, they show such intensity for this ruinous desire, which has become the cause of all evils, by much more is it right for us to turn the judgments of the Lord, which are more than gold and precious stone, through and through in our own mind, and to count nothing more preferable to virtue, but to cut away these ruinous passions from our own soul, and to know that this fleeting pleasure is accustomed to birth lasting pain, and torture which has no end, and not to deceive ourselves, nor to imagine that our affairs stop at the present life. For even if the many do not say these things in words 203, but say that they believe in the teaching of the resurrection, and in the retribution of things to come; yet I do not pay attention to the words, but to what happens day by day. For if you expect resurrection and retribution, for what reason are you so struck by the glory of this life? For what reason, tell me, do you rack yourself day by day, gathering wealth more than the sand, and buying fields, and houses, and baths, and often acquiring these out of rapacity and greed, and fulfilling that which was said by the prophet: "Woe to those who join house to house, and bring field near to field, so that they might take something away from their neighbor"? Is it not possible to see these things happening every day? And the one says, "My neighbor’s house casts a shadow on me," and he devises ten thousand pretexts so that he might take it away; another, having taken the field of the poor man, joined it to his own. And what is greater, and strange, and foreign, and has no excuse, is that being seated in one place himself, and often not even willing to move elsewhere...

or by some other twist of circumstances, or even if he is fettered by bodily infirmity, he wishes—so to speak—to leave behind memorials of his greed in every city, and to have immortal monuments of his own wickedness in the sight of all. And the sins, from which all these things were gathered, he places upon his own head, and while carrying a heavy and unbearable burden, he is not even aware of it. But he surrenders the enjoyment of these things to others, not only after his departure from life, but even before he takes his leave from here. For even if he is not stripped of them while still alive, they are torn apart, so to speak, by his own kin, and everything is mangled; and not even a fractional part of them is enjoyed by him. And what do I mean by "enjoyment"? For even if he willed it, how would having one stomach suffice for such a multitude of riches?

^C VII. But the cause of all these evils is vainglory, and the desire to have one’s own name attached to one’s fields, to one’s baths, and to one’s houses. What is the profit in this for you, O man, when, after no long time, a fever seizes you, and your soul, suddenly taking flight, leaves you desolate and naked—or rather, stripped of virtue, but clothed in injustices, in rapacity, in greed, in the wailing, the lamenting, and the tears of orphans, in plots and in deceits? How will you be able to pass through that narrow gate with these great, heavy burdens of sins lying upon you, a gate that cannot receive a mass of such great magnitude? One must needs, while still remaining outside and being weighed down by these burdens, repent endlessly, already seeing before one’s eyes the punishments made ready, that fearful and never-extinguished fire, and the undying worm. But if we have any word regarding our salvation, as long as we still have time, let us withdraw from wickedness and pursue virtue; let us despise vainglory. For this reason it is also called "empty," since it is hollow and has nothing certain or lasting, but is merely a deception of the eyes before it takes flight and vanishes. Or do we not see one who is escorted today by lictors and surrounded by bodyguards, often occupying a prison tomorrow, and consorting with criminals? What is more deceptive than this empty and vain glory? And even if the turn of fortune does not await him in the present life, death, by coming upon him, surely interrupts his prosperity, and he who was today strutting in the marketplace, and throwing men into prison, and sitting upon a throne, and puffing himself up with great pride, and looking upon all men as if they were shadows—the next day he lies dead, breathless, filled with stench, assailed by ten thousand accusations, both by those who were wronged and by those who were not wronged, who sympathize with the wronged. What could be more pitiable than such a man? And all that was gathered is often divided by enemies and foes among themselves; but he departs, having taken with him the sins heaped up from these things, and being required to give an account for them with the greatest exactitude. Therefore, I entreat you, fleeing this empty glory, let us desire that which is true and eternal; and let neither the love of money trip us up, nor the flame of desire burn us, nor envy and jealousy crush us, nor anger produce a conflagration within us; but having quenched all these evil and destructive passions with the dew of the Spirit, let us despise the present things, ^D let us strive for what is to come, let us acquire some insight into the coming day, and let us demonstrate great strictness of life. For we were not brought into this life just so that we might eat and drink.

Living is not for the sake of eating and drinking, but eating and drinking are for the sake of living. Let us not, therefore, invert the order, nor let us serve our belly and the pleasures of the flesh as if we were born for their sake; but considering the damage born of this, let us restrain the impulses of the flesh, and let us not grow lax, nor allow it to rise up against the soul. For if Paul—so great and such a man, who traversed the whole world as if on wings, and who had become superior to bodily needs, and who had been deemed worthy to hear those ineffable words which no one else until this day has heard—wrote and said, "I buffet my body and bring it into slavery, lest perhaps, having preached to others, I myself should become disqualified"; if, therefore, he, having been deemed worthy of such grace, and after such and so great achievements, needed to buffet and enslave and subject to the authority of the soul, and to make the stirrings of the body be under the virtue of the soul (for one buffets that which rises up against him, and enslaves that which is skittish)—what then should we say, we who are destitute of all good things, who are burdened with loads of sins, and who, besides this, show great laziness? For does this war have any respite? Does it have any time of attack? It is necessary at all times to be sober and watchful, and never to be at ease, since there is no set time for the attacker and the one who leaps upon us to launch his assault. Let us, therefore, always be concerned, always anxious about our salvation, so that we might thus be able to remain invulnerable, and by escaping the devices of the enemy, be deemed worthy of the philanthropy of God, through the grace and mercies of His Only-begotten Son, with whom to the Father, together with the Holy Spirit, be glory, power, and honor, now and always, and for the ages of ages. Amen.

HOMILY XXIII

*Noah found grace before the Lord God. These are the generations of Noah. Noah was a righteous man, perfect in his generation; Noah was well-pleasing to God.*

α'. Have you seen in what has already been said the greatness of God’s philanthropy, and the magnitude of His long-suffering? Have you seen the intensity of the wickedness of the people of that time? Have you noted, in the midst of such a multitude, how great was the virtue of the righteous man, and that nothing harmed him—neither the consensus of those others swaying toward wickedness, nor the fact that he was the only one caught in their midst, and yet walking the opposite path? For just as an excellent pilot, handling the rudders of the mind with great vigilance, did not allow the vessel to be swamped by the violence of the waves of wickedness, but, having become superior to the storm and sailing the high seas, as

^A one sitting in a harbor, and thus steering the rudder of virtue, he placed himself outside the coming tempest that was to overtake all who were upon the earth. So great a thing is virtue: immortal, and unconquerable; not yielding to the unevenness of the present life, but, flying high above the nets of wickedness, as if from some high watchtower, observing all human affairs, it perceives nothing of those things that appear painful to others. But just as one standing upon a high rock mocks the waves when he sees them breaking against the rock, yet breaking up at once into foam, so too does he who pursues virtue, established in a secure place, endure nothing unpleasant from the turmoil of affairs; but he sits in tranquility, enjoying the calm of his own reasoning, and reflecting that the affairs of the present life differ in no way from river currents, passing by with such ease and swiftness. For just as it is possible to see the waves of the sea now carried to a height beyond telling, and then suddenly humbled again, in the same way we see those who neglect ^B virtue and pursue wickedness: at one moment they are proud, and lifting up their eyebrows, and anxious about the affairs of the present life, and suddenly they are humbled, and driven to extreme poverty. For the blessed prophet David too, hinting at these men, said: "Be not afraid when a man becomes rich, or when the glory of his house is increased; for when he dies he shall take nothing away." And he rightly said, "Be not afraid." Do not let, he says, the abundance of wealth and the splendor of glory disturb you. For you will see him shortly after lying on the ground, powerless, dead, cast out, becoming food for worms, stripped of all these things, and unable to take anything at all away with him, but leaving everything behind right here. Do not, therefore, when seeing present things, be distressed, nor call him blessed who, after a short time, is to be in the desolation of these things. For such is present prosperity, and the nature of wealth: it does not depart together with those who pass from hence, but, leaving it all behind here, they depart naked and destitute, clothed only in wickedness, and the heavy burdens of the sins that have been gathered for them from it. But in the case of virtue, there is nothing like this; rather, it makes one superior to those who scheme even here, and renders one invulnerable, and bestows constant pleasure, and does not allow one to perceive the unevenness of affairs; it departs with those who pass from here, and especially then, when we need its alliance; and on that fearful day, it provides us with much help, making the eye of the Judge merciful towards us; and just as it makes us superior to terrible things while present terrible things are here, so too in the future it snatches those who have taken it upon themselves away from those punishments. And not only this, but it also becomes an advocate for us for the enjoyment of hidden blessings. And that you may learn that these things are so, and that we have not used these words simply and idly to entertain you, I shall endeavor to show this to your love from what is now set before us. For see how this wonderful man, Noah I mean—when the whole human race had provoked the philanthropic Master to wrath against them—was able, through his own virtue, to escape the wrath and to draw much favor from Him. And if you wish, let us discuss for a while those in the present ^C life. For perhaps some are distrustful of things to come and not seen. Let us see then, from things happening here, who he welcomed who chose to desert to wickedness, and to what he was deemed worthy who chose virtue. For since, on account of the great intensification of wickedness, the good God declared that He would condemn the race of men to utter destruction, saying, "I will blot out man, whom I have made, from the face of the earth," and in showing the excess of His wrath, He pronounced the sentence not against the human race alone, but also against all the cattle, and the creeping things, and the birds—for since the humans for whose sake these were brought forth were about to perish, and were to be drowned, it was fitting that these too should share in the punishment—since, then, the sentence was indefinite, and had no distinction—that you may learn the impartiality of God, and that, traversing our hearts, He pays no heed to anyone, but if He finds even a small opening brought in from us, He shows forth His ineffable philanthropy—the Scripture says, that we may not think that a total annihilation of the human race is taking place, but may know that on account of His own goodness He allows a certain spark to be saved, and a root for the human race, so that it might again stretch out into long branches: Noah, it says, found grace before the Lord God.

Homily XXIII

β'. Consider the precision of Scripture, how it is not possible to find even a casual syllable set down. For since it taught us the excess of the wickedness of men, and the magnitude of the punishment about to be brought upon its workers, it teaches us also him who, in such a multitude, was able to preserve his virtue intact. For while virtue is a wondrous thing in itself, when one pursues it even in the midst of those who hinder him, it shows it to be far more wonderful. For this reason, as if admiring the righteous man, the divine Scripture says that while among so many who were about to experience wrath on account of wickedness, "Noah found grace before the Lord God." Found grace, but "Before the Lord God." Not simply "found grace," but "Before the Lord God," to teach us that he had this one goal, that he might have that sleepless eye as his approver, and no account was made by him of the glory of men, nor of the ignominy and the laughter. For it is likely that he, wishing to pursue virtue in opposition to all, endured much mockery and laughter, since all who were pursuing wickedness were accustomed to always mock those who wished to flee from it and choose virtue, which is what is also now happening often. And we see many of the slothful not bearing the laughter and the mockery, but preferring the glory that comes from men to the true and ever-remaining [glory], slipping away and being dragged down into the wickedness of other men. For it is of a noble soul, and one that uses a stout resolve, to be able to withstand those wishing to ridicule, and not to do anything for the sake of pleasing men, but to strain the gaze toward that sleepless eye, and to await the praise from Him alone, and to despise these others, and to consider their praise nothing, nor their blame, but to pass them by like shadows and dreams. And here indeed many often, not bearing the insult, were tripped up and fell by ten or twenty men, or even by fewer. For there is a shame that brings about sin. For it is no small thing to despise those who reproach and laugh and wish to make a spectacle; but [209]

^A it is an even greater thing that virtue, through the very act of suffering, gains the victory over those who act against it, and becomes superior even while being attacked. And this is possible to see from many things. But that we may provide you with grounds—for it says, "Give to the wise, and he will be wiser still"—it is necessary to bring forward examples for you from both the Old and the New Testaments. Consider, therefore, Abel: was he not killed by Cain? Was he not thrown upon the ground? But do not look at this, that he was overcome and perished, and that the one who was envied and had done no harm was killed. Rather, consider the things that followed: that the one who was slain is proclaimed and crowned from that time even until now, and all this much time has not withered his memory; but the one who slew him, and seemed to have the upper hand, even then endured a life more bitter than death, and from that time until now this man is held up to public shame, and receives the accusations of all, while the other is sung of in the mouths of all each day. And these things are in the present life; but in the world to come, what word, what mind will be able to set it forth? And I know indeed that, being wise, you will find many other different things like this lying in the Scriptures. For it is written for this reason, for our benefit, so that by learning these things we may avoid vice and prefer virtue. Do you wish to see this same thing also in the New Testament? Hear the blessed Luke recounting this same thing concerning the apostles, that after they were whipped they withdrew from the council rejoicing that they were counted worthy to suffer dishonor for the sake of the name of Christ. Yet the lashes were not causes for joy, but for grief and despondency; but the lashes for the sake of God, and the subject for which they were whipped, produced joy for them. And those who had whipped them stood in great perplexity and helplessness, not knowing what they should do. For hear them also after the lashes, being at a loss and saying: "What shall we do to these men?" What are you saying? You have whipped them, you have inflicted countless evils, and you are still at a loss? So strong and invincible a thing is virtue, even in the actual suffering of it gaining the victory over those who act against it.

^B 3. But that we may not make our discourse long, it is necessary again to return to this righteous man, and to be amazed at the excess of his virtue, how he was able, when such a multitude was laughing at him, trampling upon him, mocking and deriding him—for I say the same things again, and I will not cease saying them—to despise them and become superior. How? I say: Because he looked continuously toward the sleepless eye, and had the gaze [200] of his mind stretched out there, and consequently he cared for all these as if they were nothing. For it is so: for when someone is wounded by that love, and stretches himself out toward the longing for God, he sees nothing else of the things that are seen, but continuously imagines that which is longed for, both at night and by day, when lying down and when rising up. Let it not, therefore, seem strange to you if even this righteous man, having once stretched ^C his mind there, cared for none of those who were attempting to trip him up. For having shown the things from himself, and having drawn down grace from above, he became superior to all things. For Noah, he says, "found grace in the eyes of the Lord God." Even if he was not pleasing or desirable to the entire nature of the men of that time, because he did not wish to walk the same path as them, but found favor with Him who searches the hearts, and He accepted his purpose. For tell me, what harm came of it from that moment, from the mockery and derision of the people of his own race, when He who fashioned our hearts, and understands all our works, was proclaiming the man and crowning him? And what profit could come to a man by being admired and praised by the whole inhabited world, but being judged on that day of terror by the Creator of all and the incorruptible Judge? Knowing these things, therefore, beloved, let us not make any account of the praise from men, nor let us seek in any way the acclaim from them, but let us pursue the works of virtue and flee from vice, for the sake of Him alone who tests the hearts and minds.

For this reason, Christ also, teaching us not to gape after the acclaim of men, after many other things,最后at the end added this, saying: "Woe to you when all people speak well of you." Observe how through the word "Woe," He showed us what kind of punishment will lie in store for such people. For this "Woe" is a mournful exclamation; for it is as if, lamenting them, He says: "Woe to you when all people speak well of you." ^D And see the precision of the utterance. He did not say simply "people," but "all people." For it is not possible that the virtuous man, walking the narrow and constricted path and following the commandments of Christ, should be praised and admired by all people. For the hold of wickedness is great, and its opposition to virtue is strong. The Master, knowing then that he who pursues virtue with precision, and who expects praise from Him alone, would find it impossible to be praised and spoken well of by all people, for this reason He laments those who neglect virtue for the sake of the praise from them. For the acclaim from everyone would be the greatest token that one does not make much account of virtue. For how could the virtuous man be praised by all, if he wished to snatch the wronged away from those who wrong them, and those who are harassed from those who wish to do evil? Again, if he wished to correct those [210] who are sinning and praise those who are acting rightly, is it not likely that he would praise some and blame others? For this reason He says: "Woe to you when all people speak well of you." How, then, is it not worthy to marvel and be astonished at this righteous man, that what Christ, upon coming, taught, he—having been taught beforehand by the law implanted in nature—pursued with much excess, and having sent away the praise of men, strove to find the grace that is with God through the virtue of his life? For Noah, he says, "found grace in the eyes of the Lord God." But regarding the fact that he found grace in the eyes of the Lord God because of the virtue that was present in him, this marvelous prophet narrating to us, being inspired by the Holy Spirit, it is necessary also to understand the things said next, and to see also the verdict that comes from God concerning him. "These," he says, "are the generations of Noah: Noah was a righteous man, perfect in his generation; Noah pleased God." A strange manner of genealogy. For having said...

^A that it was about to recount his genealogy, and who his father was, and whence his lineage was derived, and how he was brought into life, and all the rest that it is customary for those who explain genealogies to relate, it has left all these things aside and, rising above convention, says: "Noah was a righteous man, perfect in his generation; Noah pleased God." Do you see a marvelous genealogy? "Noah," he says, "is a ^B man." Observe how the common name of nature is made to serve as an encomium for the righteous one. For since those men had perished in their status as "men" because they had slipped toward the pleasures of the flesh, this man, he says, preserved the image of the man in such a great multitude. For this is what it means to be a man: whenever someone pursues virtue. For to possess the form of a man, and eyes, and a nose, and a mouth, and cheeks, and the remaining limbs, this of itself does not prove one to be a man; for these happen to be members of the body. For we would call that man one who preserves the image ^C of the man. And what is the image of the man? To be rational. What then? he says; would those others not be rational? But it is not just this, but also to be virtuous, and to flee from evils, and to master irrational passions, and to follow the commandments of the Master—this is a man.

4. And in order that you may learn that it is the custom of Scripture to consider those who pursue wickedness and neglect virtue as not even worthy of the designation of "man," listen to God saying, just as we said yesterday: "My Spirit shall not remain among these men, because they are flesh." For I, he says, bestowed the authority ^D of the flesh and the soul; but they, clothing themselves only as flesh, and thus neglecting the virtue according to the soul, have become entirely flesh. Do you see how, because of wickedness, He calls them "flesh" and not "men"? And again, continuing, as you shall presently see, the divine Scripture calls them "earth," because they were exhausted by earthly thoughts; for it says, "And the earth was corrupted before God"—not speaking of the sensible earth, but calling those who dwell upon it "earth." And elsewhere it does not call them "flesh" nor "earth," nor does it consider them even to be in the present life, because of their being destitute of virtue. For listen to the prophet crying out and saying in the midst of the metropolis of Jerusalem, where there were such myriads, where there were infinite multitudes: "I came, and there was no man; I called, and there was no one to answer"—not because they were not present, but because, being present, they were in no better condition than those who were not present. And again elsewhere: "Run about," He says, "and see if there is one who does judgment and justice, and I will be merciful." Do you see how the holy Scripture knows how to call only him a "man" who pursues virtue, while it thinks others do not even exist, but sometimes names them "flesh," and at other times "earth"? For this reason, also now, the divine Scripture, promising to recount the genealogy of the righteous one, says: "Noah was a man"—for this man is the only man, while the others are not men, but have the form of men, yet by the wickedness of their choice have betrayed the nobility of nature, and instead of men have fallen into the brutishness of beasts. For indeed, because they are men in their rationality, whenever they incline toward wickedness and become captives of irrational passions, the divine Scripture attaches to them the designations of beasts; listen to it saying of some: "They became lascivious horses." Observe how, because of immoderate lust, it attaches the designation of the irrational animal. And at other times: "Adder's poison is under their lips"; here it signifies those who imitate the malice and deceitfulness of the beast. And again, it calls others "mute dogs." And again: "As the deaf adder and that stops her ears," hinting at those who shut their ears against the teaching of virtue. And one would find many names applied by the divine Scripture to those who, through sloth, are carried down to the passions of irrational creatures. And one can see this not only in the Old Testament, but also in the New. For listen to John the Baptist saying to the Jews: "Generation of vipers, who warned you to flee from the wrath to come?" Do you see how here too he hinted at the deceitfulness of their mind by the designation of the beast? What then could be more pitiable than those who pursue wickedness, when they are deprived even of the designation of being called "men," and for this reason undergo greater punishment, because, having received many impulses from nature, they have betrayed these and, having slunk away, are deserting to wickedness? Since, therefore, all those at that time rendered themselves unworthy of the designation and of being called men, while this righteous one displayed so great a superabundance of his own virtue in such a drought of virtue, the divine Scripture, beginning to recount the genealogy of the man, says: "Now Noah was a man." It is possible also to find this designation placed as the greatest encomium upon another righteous man, and he, before all others, is proclaimed by this designation as one who exhibits virtue with accuracy. Who then is he? The blessed Job, the athlete of piety, the crown-bearer of the world, who alone endured those incurable things, and received the myriad arrows from that evil demon, and remained unwounded, and like some adamant was able to endure all the attacks, and not only was not submerged by such waves, but became superior to the waves; and having received the sufferings of the world in his own body, he was revealed all the more brilliant by this. For not only did the succession of the assault of evils not dismay him, but it even roused him to greater thanksgiving, and by all things he displayed his own gratitude, dealing the blow to the devil, and showing that he attempts the impossible and kicks against the pricks. This holy man, then, the philanthropic God, even before the struggles and before the contests, proclaiming such praises, says to the devil: "Hast thou fixed thy mind upon my servant Job, that there is no man like him upon the earth, a man blameless, righteous, true, fearing God, abstaining from every evil thing?" Do you see this one also being proclaimed first by the common name of nature? "Hast thou fixed thy mind," He says, "upon my servant Job, that there is no man like him?" And yet all are alike, but not in terms of virtue, but in terms of the definition of the form; this, however, is not a man, but only when someone, abstaining from wickedness, pursues virtue.

5. Do you see what kind of people the holy Scripture knows to call "men"? For this reason, also from the beginning, the Master of all, having seen the one fashioned by Him, was saying: "Let us make man [in our image and after our likeness," that is, in order that he might be ruler also of the...

things seen and of the passions born within him; in order that he might rule, and not be ruled. If, however, having betrayed his rule, he is ruled rather than ruling, he loses even the fact of being human, and transfers himself to the category of the irrational. For this reason, even now, the divine Scripture, wishing to proclaim the virtue ^A of this righteous man, says: "These are the generations of Noah: Noah was a righteous man." Behold another very great form of eulogy: "Righteous." Through this title He indicates his general virtue. For the name "righteous" is our custom to use for those who pursue every virtue. Then, in order that you might learn how he attained to the very peak of virtue, which was also required at that time by our nature, it says: "Righteous, perfect in his generation." Having fulfilled all things, He says, which it behooved a man who has chosen virtue to display (this is what "perfect" means), having left nothing out, limping in nothing. Not having succeeded in one thing, while failing in another, but he was perfect in every virtue; for this is what he had to display. Then, in order that through time and through comparison He might make the righteous man more manifest to us, He says: "Being perfect in his generation; in that time, in his generation which was twisted, which had inclined toward such great wickedness, which did not wish to ^B display even a trace of virtue." In that generation, then, in those times, this righteous man not only displayed virtue, but also reached the extreme summit of the virtues, having become perfect, and in all things finished. For, as I said before, the greatness that is between those who struggle and succeed in it, and in the midst of those who block it, clearly demonstrates the precision of virtue. Wherefore this righteous man is deemed worthy of more praises. And the divine Scripture does not stop even there in proclaiming him, but by showing us the superiority of his virtue, and that he received the vote from above, saying, "Being perfect in his generation," it says: "Noah was well-pleasing to God." Such was the abundance of his virtue, so as to draw to himself the praise from God. "For Noah," it says, "was well-pleasing to God"; in order to say that he became acceptable to God, he was pleasing to that sleepless eye through the things achieved by him, and his manner of life drew forth His favor; and he not only freed himself from the indignation about to be brought against all, but he also made himself a petitioner for others. "For Noah," it says, "was well-pleasing to God." Who could be more blessed than this man, who was able to display such virtue, as to have the Master of all as his praiser?

Of the things performed by him, this would be more precious to one of understanding than all wealth, all glory, and sovereignty, and the rest of human prosperity; this would be more desirable to one demonstrating genuine love toward God than a kingdom. For this is the true ^C kingdom: to be enabled through excellent conduct to render the Master kind and gracious to ourselves. For we ought not to fear and dread Gehenna for this reason—because of that unquenchable fire and the terrible torments and continuous punishments—but because of having offended such a good Master, and having stood outside of His favor. Just as, therefore, ^D we ought to hasten toward the kingdom for this reason, because of the longing for Him, in order that we might enjoy His inclination. For just as it is more desirable than a kingdom for our philanthropic Master to be favorably disposed toward us, so it is more grievous than Gehenna to fall away from the favor from above.

Do you see what a subject of benefit the mere title of the righteous man has become for us, and how great a treasure of thoughts the genealogy of this wonderful 214 man has brought forth for us? Let us therefore imitate the canons of the divine Scripture, and if we wish to expound the genealogies of some, let us not bring fathers and grandfathers and great-grandfathers into the middle, but let us uncover the virtue of the one being genealogized. For this is the best manner of genealogy. For what profit is there in being from distinguished and virtuous fathers, but he himself being destitute of excellent conduct? Or again, what harm could there be in being from ignoble and obscure ancestors, but he himself flourishing with much virtue? Since even this righteous man, having become such, and having drawn to himself the favor of God, did not come from such ancestors; for the divine Scripture did not even mention them as being virtuous; and yet he was able, though there were so many obstacles, and being hindered by so many things, to ascend to the very summit of virtue; in order that you might learn that for one who wishes to be sober and watchful, and to provide much concern for his own salvation, there is nothing that hinders. For just as we are harmed by the indifferent even when we incline toward sloth, so if we wish to be sober, even if there are ten thousand dragging us toward wickedness, they will not be able to injure our zeal, just as neither were so many able to make this righteous man more sluggish in regard to virtue. Let no one, therefore, blame anyone else, or transfer the cause to others, but let him ascribe the whole to his own sloth. And what do I say "to others"? Let no one think that even the devil himself is able to prevent the path leading to virtue; but he deceives and trips up the more slothful, but he does not hinder and force; and the experience of facts themselves demonstrates this, that when we wish to be sober, we display so much tension that, even though many are prompting us to the path of wickedness, we do not endure the counsel, but we become firmer than any adamant, and stop our ears to those counseling evil things. But when we are slothful, and with no one counseling or tripping us up, we move toward wickedness, being stirred from within. For if it were not in our power, nor in the authority of the mind, nor had the philanthropic God created our nature as self-governing, ought all who share the same nature, and are subject to the same passions, to be either wicked or all to be virtuous? But when we see those of the same race as us, and troubled by the same passions, not undergoing the same things as we do, but actually curbing nature with a reinforced perception, and overcoming the disorderly leapings, and bridling desire, mastering anger, fleeing envy, banishing jealousy, disregarding the madness of wealth, caring less for glory, laughing at all the prosperity of the present life, and being excited for the true glory, and preferring the praise from God to all things seen—is it not clear that by our own zeal these things…

they shall be able to accomplish these things after the grace from above, and shall we, having made use of our own sloth, betray our own salvation, rendering ourselves destitute of the favor from thence? ^B 6. Therefore, I exhort you, while pondering these things and continually stirring them in your mind, never to blame the devil, but rather our own slothful resolve. And I say this not because I wish to exempt him from accusation—far from it; for indeed he comes about "as a roaring lion," seeking whom he may devour—but because I desire to make us more secure, so that we may not think we are exempt from charges, thus easily deserting to wickedness; and so that we may not utter those cold words: "Why did God leave him to be such a wicked being, so as to trip us up and cast us down?" For such words would be a mark of the greatest ingratitude. But consider this within yourself: that for this very reason He left him, so that, being hard-pressed by fear, and expecting the onset of the enemy, we might exhibit much watchfulness and continual sobriety, cutting off all the toil of virtue through the hope of the rewards and through the recompense of those eternal and unspeakable good things. And why do you marvel that He left the devil for this reason, having care for our salvation, and stirring up our sloth, and preparing for us a subject for crowns? He prepared Gehenna itself for this reason, so that the fear of punishment and the unbearable nature of the torment might impel us toward the kingdom. Do you see the resourceful philanthropy ^C of the Master? How He does and manages everything so as not only to save those created by Him, but also to deem them worthy of unspeakable good things? For this reason also free will was given to us, and in our nature and in our conscience He implanted the knowledge of wickedness and of virtue; and He allowed the devil to exist and threatened Gehenna, so that we might neither experience Gehenna nor fail to obtain the kingdom. And why do you marvel that He managed all these things for this reason, and countless others? He who dwells in the bosom of the Father deigned to take the form of a servant, and to endure all other physical experiences: to be born of a woman, and to be born of a virgin, and to be carried in the womb for a nine-month period, and to receive swaddling clothes, and to be thought the son of Joseph the betrothed of Mary, and to grow up little by little, and to be circumcised, and to offer a sacrifice, and to hunger, and to thirst, and to toil, and finally to endure even death—and death not simply, but the one considered disgraceful, I mean the cross. And all these things He deigned to undergo for us and for our salvation, He the Creator of all things, the Unchangeable, He who brought all things from non-existence into being, He who looks upon the earth and causes it to quake, ^D whose glory’s lightning not even the Cherubim, those bodiless powers, can behold, but, turning away their faces by the screen of their wings, they exhibit the wonder to us, whom the angels, archangels, and myriads of myriads glorify continually; He it is who for our sake, and for our salvation, deigned to become man, and 216 for us opened the door of the most excellent way of life, and through the things by which He Himself came, having assumed the very same nature as ours, He deposited sufficient teaching. What apology then remains for us in the future, 206 after so many things have been done for our salvation, if we are going to show it all to have been in vain, by betraying our own salvation through slothfulness? Therefore, I exhort you to be sober, and not simply to follow the habit of others, but to scrutinize our own life every single day, and to know what we have done wrong, and what we have succeeded in; and thus we should make the correction of what has been done amiss, so that we may also draw down the inclination from above, and become well-pleasing to God, just as this righteous man, and may obtain the kingdom of heaven, by the grace and philanthropy of our Lord Jesus Christ, with whom to the Father together with the holy Spirit be glory, honor, might, now and ever, and unto the ages of ages. Amen.

HOMILY XXI

1. The genealogy of the righteous Noah, which we read yesterday, was profitable to us in no small measure. For we learned a wonderful manner of genealogy, and we saw the righteous man being proclaimed not from the renown of his ancestors, but from the virtue of his own ways, on account of which he also received such a testimony from the divine Scripture: "For Noah," it says, "was a righteous man, perfect in his generation; Noah was well-pleasing to God." For we spent our talk yesterday on these few words as a whole teaching. For the nature of divine oracles in a few words exhibits a great wealth of insights, and grants an unspeakable treasure to those who with accuracy ^A desire to make an investigation. Therefore, I exhort you: let not the listing of names be merely that, nor the narration of history go by without scrutiny, but let us track down the hidden treasure. For this reason also Christ was saying: "Search the Scriptures." Since it is not everywhere possible to find the mind of what is written at a glance, but there is need of much searching for us, so that we may not miss anything of what lies in the depths. But if the mere designation of nature, I mean the word "man," produced for us such a subject of profit yesterday, how much gain shall we reap if we go through each of the things in the Scripture with attention and a wakeful mind? For we have a philanthropic Master, and whenever He sees us being anxious and exhibiting great desire for the understanding of the divine oracles, He does not permit us to need anyone else, but straightway He enlightens our reasoning, and grants the illumination from Him, and according to His resourceful wisdom He implants all true teaching into our soul. 217 For this reason, also, exhorting us unto this, and making us more eager, He declared those exhibiting such a desire worthy of beatitudes, saying: "Blessed are those who hunger and thirst after righteousness, for they shall be satisfied." Behold the wisdom of the Teacher: not through the beatitude alone did He exhort, but also by saying, "Those who hunger and thirst after righteousness," He taught those who hear with what eagerness it behooves them to hasten toward the search for spiritual oracles. For as, he says, those who have undergone hunger hasten to food with unspeakable eagerness, and those scorched by great thirst hasten with speed to drink, in the very same way it behooves us, just as those who hunger and thirst, thus toward the spiritual teaching…

to receive it. For perhaps, perhaps the good and resourceful Master, even if we are lowly and worthy of no account, yet for your sake and for your benefit will provide us with speech in the opening of our mouth for His glory and for your edification. Having therefore cast everything upon the grace from above, and having called upon Him who makes wise the blind and renders clear the tongues of the stammerers, let us touch upon what has just been read, so that whatever He himself may grant, imitating His own philanthropy, we may set these things before your love. But stretch out your mind with me, I beseech you, and with accuracy attend to what is said, having banished every worldly thought from yourselves, so that just as onto a fertile and deep-soiled field, cleansed of weeds and thorns, we may in the same way cast the spiritual seed. ^A “These are the generations of Noah: Noah was a righteous man, perfect in his generation; to God Noah was well-pleasing.” Up to this point had the teaching of yesterday reached its end; therefore it is necessary to set forth what remains. “And Noah,” he says, “begat three sons, Shem, Ham, and Japheth.” Not simply did the divine Scripture mark for us both the time and the number of the children of the righteous man, but even from this, it wishes secretly to signify to us the excess of his great virtue. For having said above that Noah was five hundred years old, it then added, “And he begat three sons,” teaching us the exceeding greatness of his temperance, and that whereas all the people who were then existing were using such intemperance, and displaying much lewdness, and almost every age had, so to speak, deserted to wickedness—for you hear the divine Scripture saying, “And the Lord saw that the wickedness of men had multiplied upon the earth, and everyone thinks evil things diligently in his heart from his youth,” ^B and clearly showing us that even the young were defeating those who were older, and the old were no less mad than the young, and that even that inexperienced age had a great inclination toward wickedness.

(2) In order, therefore, that we may learn how, while all these were displaying great frenzy and madness, this righteous man remained alone, achieving the prize of self-control along with the rest of his virtue, until he reached his five-hundredth year. For after having said, “Noah was five hundred years old,” then he says, “and he begat three sons.” Do you see, beloved, the exceeding temperance of the righteous man? For let us not simply pass over these things, but having also understood that time, and the wickedness which was prevailing against the whole race of men on account of great sloth, let us consider what great virtue and God-loving mind he had, in such a length of time to bridle the frenzy of desire, and to come to the opposite of all others, and not only to abstain from unlawful intercourse, but also from that which is permitted and from that which is outside the reach of crimes. And, he says, “Noah begat three sons, Shem, Ham, and Japheth. And the earth was corrupted before God, and the earth was filled with injustice.” ^C It seems to me that this righteous man, serving the economy of God, even then refrained from intercourse and had these children. For since on account of the magnitude of the wickedness and the exceeding depravity, total destruction was about to overtake the inhabited world, and the philanthropic God wished to leave behind the righteous man as a sort of root and leaven, so that he might be a first-fruit after their destruction for those who were to be hereafter; for this cause, having had these three children after five hundred years, he stops at these, showing by the very facts themselves that he did this while serving the philanthropy which was to be bestowed by God upon the race of men. And that you may learn that these words are not merely a conjecture, consider the accuracy of Scripture. For because it said that the righteous man had the three sons, it immediately added: “And the earth was corrupted before God, and the earth was filled with injustice.” Do you see in the same nature the great and unspeakable difference? For on the one hand, concerning the righteous man, Scripture was saying, “Noah was a righteous man, perfect in his generation”; on the other hand, concerning all the rest, it says, “And the earth was corrupted before God, and the earth was filled with injustice.” By the name of the earth, it designates the multitude of men. ^D For since all their deeds happened to be earthly, for this reason by the name of the earth it indicates their baseness and the excess of their wickedness. For just as when, after the transgression and the removal of the glory that previously clothed him, regarding the first-created man, He said, having imposed the penalty of death upon him, “Earth thou art, and unto earth shalt thou return”; so indeed here also, since there was a great intensification of evils, it says, “And the earth was corrupted.” And it did not simply say, “And the earth was corrupted,” but “Before God, and the earth was filled with injustice.” By saying “was corrupted,” it indicated all their wickedness. For it is not possible to say that they made themselves liable for one or two sins, but they committed all lawlessness with much abundance; for which reason it added, “and the earth was filled with injustice.” Not simply, nor did it happen that they practiced wickedness casually, but they demonstrated each sin with much intensity. And see, beloved, what an evil sin is, and how it renders it such that they are not even judged worthy of the bare name, and of being called men! Hear again also what follows: “And the Lord God saw the earth, and it was corrupted.” See again them being called earth. Then, because it called them earth once, twice, and three times, so that no one might suppose that these things were said about the sensible earth, it says, “That all flesh had corrupted its way upon the earth.” Not even now did it deem them worthy to be called men, but by the name of flesh it only wishes to show us that it is not speaking about the earth, but about men who were clothed in flesh and had consumed themselves in earthly deeds. For it is the custom of Scripture, as we have often said, concerning

your love, to call those who exhibit a carnal mindset and imagine nothing lofty by the name of the flesh, just as the blessed Paul says: *Those who are in the flesh cannot please God.* What then? Was he himself who said these things not clothed in flesh? But he does not mean this, that those who are clothed in flesh cannot please God, but that those who make no account of virtue, and mind only carnal things, and are dragged down by its pleasures, and have no care for the incorporeal and intellectual soul. Since, then, through what has been said, the divine Scripture has taught us the multitude of sins, the excess of wickedness, and the magnitude of God’s indignation, and that because of the pursuit of lawless works He called them "earth" again and again, and invoked the name of the flesh, depriving them of the name of the common nature, through what follows He reveals to us the ineffable philanthropy of God, and the excess of His condescension. For what does He say? *And God spoke to Noah.*

^C 3. [220] Behold the excess of goodness. Just as a friend to a friend, so He now shares with the righteous man regarding the punishment which He is about to bring upon the human race, and says: *The time of every man has come before Me, because the earth has been filled with injustice from them. And behold, I am destroying them and the earth.* What is, *The time of every man has come before Me*? "I have shown much patience," He says, "much long-suffering, not wishing to bring this punishment which I am about to bring. But since the excess of their sins against Me has brought this time upon them, and at last it is necessary that an end should be put to it, and their wickedness cut off, so that it might not progress further—for the time, He says, of every man has come before Me." Observe here too, how, just as He said above, *Everyone is planning*, so also now, *of every man*. For all agree, they have defected to lawlessness, He says, and it is not possible to find in such a multitude anyone making account of virtue. *For the time, He says, of every man has come before Me.* The time, that is: the time has arrived, in which it is necessary to apply the incision, and to restrain the spread of the ulcer. *The time of every man has come before Me*—as if, since no one was looking, and no one was about to require an account of the things they had done wrong, they thus surrendered themselves to lawless deeds, not considering that it was impossible to escape Me, Him who granted the constitution of life, and granted both body and soul, and had provided the supply of so many good things. *The time, therefore, of every man has come before Me.*

Then, as if making a defense to the righteous man, and showing that the excess of their sins against Him calls Him to this indignation, He says, *Because the earth has been filled with injustice from them.* Did they leave out anything, He says, of those things that contribute to evil? They displayed such magnitude that they even caused wickedness to overflow ^D and the whole earth to be filled with wickedness. For this reason I am destroying them, and the earth; and behold, He says, I am destroying them and the earth. Since they, by their proactive lawless deeds, destroyed themselves, for this reason I bring a total destruction, and I work the annihilation of both them and the earth, so that the earth might be able to receive some purification, and to be cleansed of the filth of such sins. Consider then for yourselves what kind of soul this righteous man must have had, hearing these things from the Master. For even if he knew himself to have much virtue, yet he did not receive these words with insensibility. For the race of the righteous is affectionate, and for the salvation of others they would choose to endure everything easily. How then could he not be distressed by these words, this wonderful man, already depicting in his mind the destruction of all, and the corruption of the whole creation, perhaps not even suspecting anything good for himself? For this was not yet clear to him. So that he might not be disturbed in his mind, but might be able to have some small consolation in such a great depth of despondency, since He had taught him the excess of their wickedness, and that the time was now pressing, demanding that they receive the "deep incision," He says to him: *Them, indeed, a common destruction awaits; but you, make for yourself an ark.*

What is, *But you*? "Since you did not share in their wickedness, but instead completed your whole life in virtue, for this reason I command you to construct an ark. From square beams, incorruptible. You shall make the ark with nests, and you shall seal it inside and out with pitch. And let the length be three hundred cubits, and the width fifty, and the height thirty. You shall make the ark convergent, and you shall finish it to a cubit from above, and you shall make the door from the sides; you shall make it underground, two-storied and three-storied." Observe the condescension of God and His ineffable power, and His philanthropy transcending all speech. At the same time, He reveals His providence for the righteous man, commanding him to construct the ark, and prescribing the manner of the construction, and the width, and the height, and grants him the greatest consolation, outlining hopes of salvation for him through the construction, and wishing for those who had sinned so much to come to their senses regarding what they had done to themselves through the construction of the ark, and by displaying repentance, not to receive the experience of His indignation. For not a little time was again provided to them for repentance through the construction of the ark, but a very long time, and sufficient—if they had not been very thankless—to shudder toward the correction of their faults. For it is likely that each of them, seeing the righteous man constructing the ark, would inquire the reason for the construction, and then, having learned of God’s indignation, would come to a sense of their own sins, if they had wished. But they, not even from this, gained any profit, not because they could not, but because they did not want to.

4. Since, therefore, He had ordained the things regarding the construction of the ark to the righteous man, He communicates to him also the kind of punishment which He was about to bring, and says: "You, indeed, construct this as I have ordained, but I, when you have finished the construction, and I have placed the things concerning you in safety, I, behold, bring cataclysm, a flood of water upon the earth, to destroy every flesh in which is the spirit of life under heaven, and as many as are upon the earth shall die." Observe how, even through the threat, He shows the magnitude of their sins, and says: "And I shall bring the same punishment both upon the rational beings and upon the irrational." Since they have betrayed their own preeminence, and have fallen into the wickedness of the irrational, the punishment will have no difference. For I bring

^A a flood of water to destroy all flesh, in which is the breath of life under heaven. And the cattle, he says, and the birds, and the wild beasts, and the four-footed animals, and all that is under heaven, shall be destroyed. And so that you may know, 222 that nothing shall be left, he says, And all that are upon the earth shall die. For the world stands in need of a purgation, but do not let this trouble you, nor let it disturb your mind. For seeing the incurable nature of their wound, I desire to stay the currents of wickedness, so that they may not render themselves liable to greater punishments. Therefore, even now, imitating His own philanthropy, and tempering indignation with goodness, He brings about such a punishment as to be painless and imperceptible to them. For He does not look to the magnitude of the things in which they have sinned, nor what they are worthy of, but, foreseeing what comes after these things, He desires to apply to them the appropriate punishment, and to deliver those who are to be next from the bane of these. Therefore do not be dejected, nor be troubled hearing these things. For even if a punishment worthy of their sins overtakes those others, yet I will establish My covenant with you. Since all who went before made themselves unworthy, and did not become grateful concerning My commandments, henceforth I will establish My covenant with you. For the first-created man, after such benefits, having endured deceit, transgressed My commandments, and he who was born from him, again, slipped into the lowest depth of wickedness; therefore he received fixed punishment along with the curse. But not even by the punishments of this man were those after him brought to sound mind, but rather they lavished [in sin], so that they were even rejected from the genealogy. After these things, therefore, having found Enoch preserving the image of virtue, on account of his great well-pleasingness, I translated him while yet alive, showing both to those who pursue virtue of how great rewards they are deemed worthy, and willing to make those who come after followers of him, ^B and that they should walk the same path as he. Since, therefore, everyone else having deserted to wickedness, you alone I found in such a multitude who could recall the transgression of the forefather, I will establish My covenant with you. For the deed of your life proves you trustworthy to receive the commandments from Me. Then, so that hearing these things that righteous man might not be disheartened as if he were to be the only one left, comforting him, as it were, He says again: But you shall enter into the ark, you, and your sons, and your wife, and your sons' wives with you. For even if they fell short of the virtue of the righteous man by much, nevertheless they were outside of the excessive wickedness of those others. And in other ways also, for these two causes, they partake of salvation: one, for the honor of the righteous man; for it is the custom of the philanthropic God to honor His own servants, and to bestow upon them often the salvation of others, which He also did in the case of blessed Paul, the teacher of the world, who everywhere let fall the rays of his own teaching. For when he was being brought to Rome, a great winter storm having arisen upon the sea, and all those in the ship fearing for their very safety, and having no 223 good hope on account of the magnitude of the tempest, having called together all, he says: Take heart, men. For there shall be no loss of soul among us, except for the ship. For there stood by me this night an angel of the God whose I am and whom I serve, saying, Do not fear, Paul; God has granted you all who sail with you. Do you see how the virtue of the man procured salvation for those others? Or rather, not the virtue alone, but also the philanthropy of the Master. In the same way, therefore, even now, for one this cause; and for another, because He desired that some leaven and root of the race that was to be constituted hereafter should be left; ^C not because it was impossible for God to form it again from above, and to increase the race from one alone; but because He so approved, imitating His own goodness.

5. Observe also through what follows the goodness of God. For just as in the threat of punishment, along with the race of men He said that cattle and creeping things, and birds, and wild beasts were to perish; so also here, on account of the righteous man, He commands that from these also one pair from every race should be brought into the ark, so that there might be seed and a first-fruit of the multitude that was to be after this. And from all, He says, the cattle, and from all the wild beasts, and from all flesh, two by two you shall bring into the ark, so that you may feed them with yourself; they shall be male and female. From all the birds of the air according to their kind, and from the cattle according to their kind, and from the creeping things that creep upon the earth according to their kind, two by two of all shall enter to you, to be fed with yourself, male and female. Do not pass over this lightly, beloved; for think how much it stirred up trouble for the righteous man, as he considered the care of all these. For the concern for his wife, and his children, and the wives of these did not suffice for him, but the worry for so many irrational creatures and their sustenance was also added. But wait a little, and you shall see the goodness of God, and how He lightens the care lying upon the righteous man. But you will take for yourself, He says, from all food that you shall eat, and you shall gather to yourself, and it shall be for you and for them to eat. Do not think, He says, that you are being left without providence. For behold, I command both that which suffices for your own food ^D and that which is sufficient for the sustenance of all the irrational creatures to be brought into the ark, so that neither you might experience the trial of famine and distress, nor the irrational creatures perish, not having suitable food. And Noah did, he says, everything as the Lord God commanded him, so he did. See for me again here also the magnitude of the eulogy. He did, he says, Noah everything as the Lord God commanded him. Not that he brought one of the commanded things to deed and neglected another, but he did all that was commanded, and thus he did, just as He commanded him; he left nothing behind, but fulfilled everything, and showed even through the deeds themselves that he was justly deemed worthy of favor from the Master. Of how many crowns would this testimony, 224 which the righteous man enjoyed from the divine Scripture, be worthy? Who would be more blessed than he who brought all things commanded by God to deed, and displayed such obedience concerning what was commanded? And so that you may learn who is deemed worthy on account of this of the prediction from the Creator of all, hear what follows: And He said, he says, the Lord God to Noah: Enter you and all your house into the ark. Then so that we may learn that He saves the righteous man not by grace only, but also gives him the rewards of his labors, and the compensations for virtue, He says: For this reason I command you to enter into the ark with your house, Because I saw you righteous before Me in this generation. Great and trustworthy is the witness. For what could be greater than this, when the Creator Himself, who also brought [all things] into being, gave such a decision

regarding the righteous man? "For," He says, "I have seen you righteous before Me." This is true virtue, when someone demonstrates it before God, when that eye which cannot be deceived passes judgment. Then, the philanthropic God, teaching us the measure of virtue which He then required from the righteous man (for He does not desire the same measure of virtue to be brought forth by everyone, but seeks the difference in virtue according to the difference of times), says: "Because I have seen you righteous before Me in this generation, having turned away from such great wickedness, and in this evil generation, having demonstrated such great gratitude. I have seen you righteous, I found you alone to be grateful, I have seen you making much account of virtue; you alone have appeared righteous before Me, when all these [others] are perishing; I command you to enter into the ark with all your household; but of the clean animals, I command you to take in seven by seven." Since He had previously and indiscriminately ordered one pair of all to be brought in, for this reason He now says: "But of the clean ones seven by seven, and of the unclean ones two by two, male and female." Then, teaching the reason, He added: "To preserve seed upon all the earth." ^A It is worth investigating here and seeing how the righteous man knew which were clean and which were unclean. For this division, which Moses later legislated for the Jews, had not yet been made. Where did he then know it? From his own heart, moved by the teaching stored up in nature, and along with this, the intellect also suggested it. For nothing of the things created by God is unclean. For how could we call anything of the created works unclean, once the decision from above had been passed concerning them, and Holy Scripture had said that "God saw all that He had made, and behold, it was very good"? But further, nature itself, moved by itself, manifested this distinction. And that this is true, consider with me even now how in some places some people abstain from certain things as unclean and not customary, while others again consume them, custom leading them to this. Thus, then, even at that time, the very knowledge stored up within the righteous man taught him which things were fit for food and which were unclean—not [intrinsically] being so, but being considered so. For what reason, tell me, do we consider the donkey unclean, even though it eats nothing other than seeds, while we consider other four-footed animals fit for food, even though they partake of unclean food? Thus, the knowledge granted by God to nature became the teacher of these things. Or one may say otherwise, that even God who commanded it made the knowledge of these things clear to him. But we have said enough concerning the clean and the unclean.

Chapter 6: Why two from the unclean, but seven from the clean

^{B C} Again, another question arises for us: Why is it two by two from the unclean, but seven by seven from the clean? And again: For what reason not six, nor eight, but seven? Perhaps the argument will stretch to great length for us; but if you are not weary, and wish it, we shall briefly teach your love concerning these things too, whatever the grace of God may grant. For many mythologize much concerning these things, and taking an opportunity from this, they display numerical observations. But that it is not observation, but the untimely meddlesomeness of men that attempts to fabricate these things, from which most heresies were also born, you will know immediately. For as a general rule (that we might seem as if out of abundance to stop the mouths of those who bring in things from their own reasoning), we find rather in the Scriptures that the number of the pair is kept. For when He sent out the disciples, He sent them out two by two, and they themselves were all twelve in number, and the Gospels are four in number. But it is superfluous to disturb these things before your love, which has been taught once to stop its ears to such things. But it is necessary then to say for what reason He commanded seven by seven of the clean to be brought into the ark. The commanding of more of the clean to be brought in was to provide some consolation for both the righteous man and those with him who were partaking of the enjoyment of those [animals]. But why seven by seven? This, too, if you learn the reason, would be the greatest proof of the God-loving intention of the righteous man. For since the philanthropic God knew the virtue of the man, and that being righteous, and having partaken of such great philanthropy from the Master, and having escaped the trial of such a great storm, he would be about to demonstrate his own gratitude after the deliverance from the evils and being freed from the life in the ark, and would wish to offer sacrifices in thanksgiving for the things that had happened and were performed for him; so that he might not, by doing this, mutilate the pairs, for this reason, foreknowing the gratitude of his intention, He commands seven by seven to be brought in of each kind of the birds, so that after the total destruction had ceased, he might both demonstrate his own intention, and not be harmed in the pair of the pigeons and of the rest of the birds—which indeed you will learn as the instruction proceeds, when we arrive at that very place. ^D You will see [226] that this righteous man did this. You have learned the reason why he was commanded to bring in seven by seven. Let no one then any longer tolerate those who attempt to mythologize, and who re-element [the understanding of] Holy Scripture, and who bring in [things] from their own mind to the divine teachings. Since, therefore, He ordered everything clearly, both concerning the birds, and concerning the clean, and concerning the unclean, and the food of these, He says to the righteous man: "For yet seven days, and behold I bring rain upon the earth forty days and forty nights, and I will blot out every existence which I made from off the face of the earth, from man even to cattle." Observe with me also the excess of His goodness from the things now said, how after such great longsuffering He even now foretells it seven days before, wishing through fear to make them more sober, and to lead them to repentance. And that He foretells it for this reason, that He might not bring [what He had spoken of] upon things spoken by Him, consider for me the Ninevites, and look at how great the difference [is] between these and those. For after so many years, having heard that the evils were at the doors, not even so did they cease from their wickedness. And indeed we are accustomed, when punishment is impending, to be slothful and to procrastinate; but when we are near the things capable of grieving, then to shrink and to demonstrate a great change; and this happened also in the case of the Ninevites. For since they heard that "Yet three days, and Nineveh shall be overthrown," not only did they not despair, but they also arose toward what was said, and such

abstinence from evils did they practice, and such exact confession did they manifest, that they extended it even to the irrational animals. ^A Not that the irrational animals made confession (for how could those devoid of reason do so?), but that through them they might draw the good Master toward mercy for themselves. "Having proclaimed," he says, "a fast, they ordered that not only men should participate in the food, but also the cattle, and that they should not partake of water, but that then the whole nature of men should be clothed in sackcloth, while the king himself, sitting upon the throne, made much and intensive confession, and this because they did not know whether God would repent of the evil which He said He would do to us."

^A

CHAPTER 7: God foretells that He will not inflict evil

7. Did you see the good judgment of the barbarians? Did you see how not even the straitness of the days made them more slothful, nor did it make them give up? "Lo, even after hearing such a number, they are still counting the days; and yet, even though they were not repenting, but were behaving senselessly, it would be logical to say that this is the cause of all evils for us." Lo, for they are men, and those are men, and they are of the same nature, but not of the same intention. Therefore, while some of them ^B escaped from the overthrow, having pleased the good God by their repentance through His own philanthropy, the others, having been submerged in complete destruction, were handed over. "For," he says, "yet seven days, I shall bring rain upon the earth." Then, wishing to increase the fear, he says, "Forty days and forty nights." For why? Was it not possible for Him in one day to bring all the rain? What do I say, in one day? In one moment. He does this intentionally, wishing at once to increase the fear and to provide them some time to escape the punishments even at the very gates. "And I will blot out," he says, "every living thing that I have made, from the face of the earth, from man even to cattle." Observe how he predicts both once and twice, and yet he does not immediately carry it out. He does all these things to teach us that He rightly brings such punishments upon them, and that no one might blame the foolish ones, and say that He was long-suffering, yet did they turn away from their evil and return to virtue? Therefore, he makes the number of the years clear to us, and predicts the building of the ark. And after saying all these things and predicting them before the days, he stops the mouths of those wishing to speak rashly against all those things he was not looking into. "And Noah did," he says, "all that the Lord God commanded him." Observe how now he acknowledges the good judgment of the righteous man and ^C his obedience to the divine scripture, teaching that he omitted nothing of the things commanded, but fulfilled all things, perfecting his own virtue, and through this he provided proof.

8. Let us therefore imitate the righteous man, and let us observe the commandments given to us by God, and let us not despise the laws given to us by God, but keeping these in our memory, let us hasten toward the fulfillment of these, and let us not be slothful regarding the economies of our own salvation, especially since we are now asked for a much greater measure of virtue, inasmuch as we have also received a greater [measure of grace]. Therefore Christ said, "Except ^D your righteousness shall exceed that of the scribes and Pharisees, you shall in no wise enter into the kingdom of heaven." Let us therefore consider among ourselves, and let us not simply pass over what is said, but let us ponder what punishment awaits those not only failing to exceed them in what they do, but even having less than them, and not bearing to forgive a neighbor, nor to refrain the tongue from swearing, nor wishing to show the forbidden desire to the eye, and not to bear when insulted, but as the Master commands, not only bear when insulted but also to be generous. "For to him that wants," he says, "to take thy coat, let go thy cloak also." But we often attempt even to wrong our neighbor, and to revenge ourselves when wronged, though we are commanded to love only those who love [us]. "For this," he says, "is how it is perfected" (that is, it is finished); but we are not disposed with genuine love toward those who are hostile, nor do we show the same love toward those who love us. For all these things indicate we have a scarcity of virtue, while the wickedness is increasing day by day, and neither, through the fear of Gehenna, is our impulse toward wickedness being cut off, nor is our desire for the kingdom urging us toward the path of virtue, but all, so to speak, are led off like cattle, and we have no thought of that terrible hour, nor of the laws given to us by God, but rather we are all terrified by the opinion of men, and we are swollen by the praise of men, and not by hearing the Gospel, which says, "How can you believe, receiving glory from men, and not seeking the glory that is from God only?" Just as those desiring this fall away entirely, so the one who is continuously hung onto that one does not fall away from it. And even he himself, having promised beforehand, says, "Seek first the kingdom of God, and all these things shall be added unto you," and all these things follow to him who has desire for that One. For that which has its mind winged toward that, is eased of all present prosperity, and also of present things, as our eyes, when they gaze upon those ineffable goods, do not receive any sensation of the things being seen; so great is the difference between the things being seen and the things not being seen. Therefore, it is a matter of grief that our heart is not trained, nor that God’s promises, nor the greatness of the rewards for the kingdom of heaven have transported us, but being earthbound we prefer the earthly to the heavenly, and the temporary to the eternal, before they appear, abandoning the eternal and the temporary pleasure [for the sake of] the continuous pleasure, and this short-lived prosperity.

glory, power, honor, now and always, and unto the ages of ages. Amen.

HOMILY XXV

^A 1. I wish to take up again the subject concerning which I spoke to your love the other day, and to bring back into our midst the history concerning the righteous Noah. For great is the wealth of the righteousness of the just man, and it behooves us, according to our ability, to search into everything bit by bit, that we may provide you with much abundance from it. But exert your mind for me, I beseech you, so that nothing of the thoughts set before us may escape you. It is necessary, however, first to remind your love of where our instruction left off the other day, so that, taking up the discourse again from there today, we may thus weave together with what has been said the things now about to be spoken. For thus will the things now being said be easily seen by you. Where, then, did our instruction have its end? He says, "The Lord God said to Noah, 'Enter, thou and all thy house, into the ark: for thee have I seen righteous before me in this generation; and of the clean cattle take unto thee by sevens, and of the cattle that are not clean two by two.'" For "yet seven days, and I bring rain upon the earth forty days and forty nights, and I will destroy ^B all the living substance that I have made from off the face of the earth, from man even to cattle." And Noah did all things that the Lord God had commanded him. Leaving off the discourse at this point, we concluded our instruction there. For you perhaps remember, even you, when we told your love the reason why, among the clean [animals], He ordered them to be brought in by sevens, and among the unclean, two by two. Therefore, let us now go over the sections that follow, read today, and see what the divine Scripture narrates to us after the entrance of Noah into the ark. For now, if at any other time, it behooves us to show much zeal, because, on account of the season of the fast and your most sweet company, we partake of it continuously, and we have been delivered from the gluttony regarding food, and having our mind awakened, we are able to pay attention to what is said with precision. Whence, then, has the beginning of those things read today come to us? It is necessary to say. "Noah was six hundred years old," he says, "and the flood of waters was upon the earth." Pay attention, I beseech you, and let us not pass over what is said simply; for these brief words have a certain hidden wealth, and if we exert our mind, even from this very thing ^C we shall be able to understand both the excess of the Master's philanthropy and the great intensity of the wickedness of the men of that time. "Noah," he says, "was six hundred years old." He did not teach us the number of the years of the righteous man simply, nor so that we might learn just this, how many years old the righteous man was, but since the divine Scripture, having anticipated, taught us already by saying, "Noah was five hundred years old," and after making known to us the number of his years, then narrated the great inclination of men towards wickedness, and that "the thought of man lies diligently upon evil from his youth,"—wherefore God says, "My Spirit shall not remain among these men,

^A because they are flesh," forewarning them of the excess of His indignation; and then, in order to give them time sufficient for amendment and to escape the experience of His indignation, He says: "And their days shall be an hundred and twenty years," meaning, "I will be long-suffering for one hundred and twenty years more after the five hundred." For neither did this righteous man cease during those five hundred years, by his very name, from reminding them all and urging them, if only they were willing to pay attention, to depart from their wickedness and to shift their allegiance to virtue. But nevertheless, He says, even now I promise to be long-suffering for the number of one hundred and twenty years, so that in the intervening time they might make good use of it, both to flee their wickedness and to lay hold of virtue. And He was not satisfied merely with the promise of one hundred and twenty years, but He also commanded the righteous man to build an ark, so that the very sight of the ark might again afford them a sufficient reminder, and that no one might be ignorant of the magnitude of the punishment about to be brought upon them. For this very thing—that that righteous man, having attained to the very summit of maturity, should go to such great pains regarding the construction of the ark—is sufficient to strike everyone who has any sense into anxiety and fear, and to persuade them to appease their so gentle and merciful Master. ^B For if those barbarians, the Ninevites I mean—for it is necessary to bring them into the middle again, so that by this both their exceeding wickedness and the great gratitude of those others may be the better shown. For our Master, in that day, the day of judgment (I mean), bringing slaves and slaves into the middle, thus works the condemnation, whenever it is shown that those who enjoyed the same things and shared in the same things did not pursue the same virtue; and often He makes the comparisons out of unequal things, so that He may bring a greater condemnation upon those who have been slothful. For this reason He also said in the Gospels: "The men of Nineveh shall rise in the judgment with this generation, and shall condemn it; because they repented at the preaching of Jonas, and behold, more than Jonas is here." Meaning, in effect, that if barbarians who enjoyed no instruction, who did not hear the prophetic teachings, who did not see signs, who did not behold miracles, but heard the words of one man who had survived a shipwreck—words which were able to provide them with much despair and bring them into helplessness, to the point of neglecting what was said by him—not only did not despise the words of the prophet, but, caught in the distress of three days, displayed so accurate and concentrated a repentance that they reversed the decree of the Master. These then, He says, shall condemn this generation which enjoyed such great instruction, which has been nourished by the prophetic books, which has beheld signs and wonders day after day. Then, so as to show the excess of their unbelief, and the unutterable gratitude of the others, He added: "Because they repented at the preaching of Jonas; and behold, more than Jonas is here." Those men, He says, saw ^C an ordinary man, Jonah, and they received the preaching from him, and displayed the most accurate repentance; but these, who saw Him who is the Creator of all Himself dwelling among them, and working such and so many wonders every day—cleansing lepers, raising the dead, correcting the deformities of nature, driving out demons, healing infirmities, and with great authority granting the forgiveness of sins—they did not show the same faith as the barbarians.

β. But let us return to the sequence of the discourse, so that you may know both the intensity of these men’s ingratitude, and the laborious nature of the others' gratitude; and that those, though constrained by three days, did not even so despair of their salvation, but hastened to repentance and washed away their sins and made themselves worthy of the Master's philanthropy. But these men, having received a deadline of one hundred and twenty years for repentance, did not even so profit by anything more. Wherefore the Master, seeing the excess of their wickedness, and since He saw them having veered into great wickedness, brings upon them the swift correction, having vanished the evil from their wicked leaven and put it out of the way. For this reason He says: "And Noe was six hundred years old, and the flood of waters was upon the earth." We have learned for now that when the indignation of the Master came to pass, and the prediction, he was five hundred years old. But when the flood was brought on, he was six hundred, so that one hundred years passed in the middle, and they did not profit by anything more even in those hundred years, though they were enjoying such great instruction from the ark being built by Noe. But perhaps, if anyone seeks to learn, for what reason—having said, "Their days shall be an hundred and twenty years," and having promised to be so long-suffering—did He bring the total destruction before their completion? And this would be the greatest token of His philanthropy. For since He saw them sinning incurably every day, and not only gaining nothing from His unutterable long-suffering, but even exacerbating their wounds, for this reason He cut short the time, so as not to make them liable to a greater punishment. But what, he says, was a greater punishment than this? There is, beloved, a greater, and more fearful, and lasting one: that which is in the world to come. For because even if some undergo payment here, they will not escape the punishment there, but they shall endure ^D a lighter one on account of what occurred here, having shortened the magnitude of the torments there; hear Christ saying and lamenting over Bethsaida: "Woe unto thee, Chorazin," He says, "woe unto thee, Bethsaida, for if the mighty works which were done in you had been done in Sodom, they would have repented long ago in sackcloth and ashes. Wherefore I say unto you, it shall be more tolerable for Sodom and Gomorrah in the day of judgment than for you." Do you see, beloved, how by saying, "more tolerable," He showed that even those who paid such a penalty here, and endured that new and strange conflagration, shall also undergo some punishment there, but a lighter one nonetheless because they had previously experienced such indignation here? So that they might not, by continuing [their]

impenitence, make themselves liable to greater punishments, the good and philanthropic Master, seeing their impenitence, cut short the time he had promised to allow for forbearance. For just as when those who show their own gratitude for the goodness previously bestowed upon them show themselves worthy, he recalls his own decrees against them and welcomes them as they change, and relieves them of the looming punishment; so, again, when he promises to grant some good things, or a period for repentance, if he sees that they have become unworthy, he likewise recalls his own promises. For this reason he also said through the prophet: "I will speak about a nation and a kingdom, to pluck up and to break down; and if they repent, I will also repent of the things I spoke to do to them." And again: "I will speak about a nation and a kingdom, to build and to plant; and if they sin, I will also repent of the things I spoke to do to them." Do you see how he takes his cues from us, both for the philanthropy he shows toward us and for his indignation? ^B It is for this reason that now too, since they did not use the extension of time for a good purpose, he cuts the time short. For this reason the blessed Paul also said to those who were disposed with lack of feeling and were not accepting the salvation given to us through repentance: "Or do you despise the riches of his goodness, and forbearance, and longsuffering, not knowing that the goodness of God leads you to repentance? But according to your hardness and impenitent heart you are storing up for yourself wrath in the day of wrath and revelation and righteous judgment of God?" Do you see how this wonderful teacher of the inhabited world also clearly taught us that those who do not use the longsuffering of God, which has been granted to us for repentance, for a good purpose, make themselves liable to greater justice and punishment? For this reason ^C even now the philanthropic God, all but making an apology and showing the reason why he brought the flood before the completion of the times, marks out for us the number of years of the righteous man, and says: "And Noah was six hundred years old." For those who were unwilling to change in the hundred years, what more would they have gained from twenty years, except to work the addition? For he shows the excess of his unspeakable philanthropy and goodness, and he did not refuse to announce to them the bringing of the flood seven days ahead of time, so that even in the constricted time they might be pulled together and show some change.

3. And consider the philanthropy of the Master, how he differently, like a supreme physician, treated their disease. For since their wounds were incurable, he granted them such a length of extension, wishing, if even through the length of time they might come to their senses, to recall ^D the sentence of his indignation. For it is his custom always, since he cares for our salvation, to foretell the punishments he is about to bring, for this reason alone, so that he might not have to bring them; for if he wished to bring them, he would not have spoken; but he foretells on purpose, so that we, having learned and having been brought to our senses by fear, might change his indignation and render his decrees void. For nothing so gladdens him as our conversion and our return from wickedness to virtue. Consider, then, how he also treated the disease of these [people], first by giving such a length of time for repentance, then, since he saw that they were neither behaving insensibly, nor gaining anything from the length of time, and were at the very gates, so to speak, of the flood, he does not foretell it three days before, as in the case of the Ninevites, but seven. For I would confidently say, because of knowing the excess of our Master’s philanthropy, that even within those seven days, if they had wished to demonstrate true repentance, they would have escaped the trial of the flood. Since, therefore, neither the length of such time, nor the constriction of the season was able to reach their wickedness, he brought a flood in the six-hundredth year of Noah. "Noah," he says, "was six hundred years old, and the flood of water occurred upon the earth." Do you see, beloved, what an occasion for our benefit the knowing of the number of years of the righteous man has become, and how many years old he was when the flood came? Come then, let us also go through the things said subsequently. For since the flood began, he says, "And Noah entered, and his sons, and his wife, and the wives of his sons into the ark, because of the water of the flood. And of the clean birds, and of the unclean birds, and of the reptiles two by two. From all entered to Noah into the ark male and female, as the Lord commanded Noah." He did not simply add the, "As the Lord commanded Noah," but [did so] in order again to increase the praise of the righteous man, and [to show] that he fulfilled everything just as the Master ordered, and that he left out nothing of the things spoken by him to him. "And it came to pass after the seven days, just as the Master promised," he says, "and the water of the flood was upon the earth, in the six-hundredth year in the life of Noah, of the second month, on the twenty-seventh of the month." Look at the precision of the Scripture, how it taught us not only the year when the flood occurred, but made clear also the month and the day. Then, to make those after this more sober-minded by the narrative, and to increase the fear of what happened, he says: "On that day were burst open all the fountains of the abyss, and the cataracts of heaven were opened, and the rain was upon the earth forty days and forty nights." Look at how much the holy Scripture continues to use condescension even now, and discusses everything according to human custom. Not because there are cataracts in heaven, but it discusses everything based on names familiar to us, all but saying that the Master merely commanded, and immediately the nature of the waters obeyed the command of the Creator, and flowing together from all sides, flooded the entire world. And to bring on the flood in forty days and nights, this too is again a greatest form of his philanthropy. For because of his great goodness he wished that even some of them might come to their senses and escape total destruction, seeing with their own eyes both the destruction of their peers and the total ruin about to overtake them. For it is likely that on the first day some portion was flooded, and on the second some addition was made; likewise also on the third, and subsequently. And for this reason he extended it to forty days and forty nights, in order to cut off every pretext of their defense. For if he had wished and had commanded, he could have flooded everything in one brief moment, but imitating his own philanthropy, he also used such extension of days. Then he says, "On that day Noah entered into the ark, and Shem, and Ham, and Japheth, and the wife of his sons, and his three wives, and all the beasts according to their kind, and ev..."

even as the Lord God commanded Noah." When he says that [the flood] began according to the command of the Master, Noah entered into the ark with his sons, and his wife, and the wives of his sons, and all the beasts according to their kind. And, he says, the Lord God shut the ark from without.

^D Consider here also the condescension of the phrase. God shut the ark from without, that He might teach us that He placed the righteous man in great safety. And he added "shut" and "from without," so that it was not possible for the righteous man to see the destruction taking place, and thus undergo a greater crushing of spirit. For even while pondering in his mind that grievous surge, and picturing to his reason the destruction of the human race, the common death of all irrational creatures—both humans, and cattle, and of the earth itself, as one might say, its obliteration—he was constrained and troubled in spirit. For even if those being destroyed were wicked, yet the souls of the righteous are accustomed to show great compassion when they see humans being punished. You will find that each of the righteous and the prophets offered great supplication for them, just as the patriarch did regarding the Sodomites, just as all the prophets continued to do. For one said, "Woe is me, Lord, are you blotting out the remnant of Israel?" Another says, "Will you make men like the fish of the sea, having no leader?" Since, therefore, even without this, this righteous man was troubled in his reason and distressed in his mind, in order that his sight and vision might not cast him into a greater state of sorrow, He shuts him within the ark, as if in a prison, so that he might not see with his eyes what was happening, nor fall into faint-heartedness. For it was likely that, seeing the flood of waters, he would worry that he too might be submerged. Therefore, caring for him, the philanthropic God does not even permit him to behold the onrush of the waters, nor to see the destruction that was taking place, and the total ruin of the world.

But when I ponder the life of this righteous man in the ark, I am struck with wonder and again I attribute everything to the philanthropy of God. For if that had not been what braced his reason and made the difficult things easy, tell me, how would he have been able to endure, being shut up there as if in some prison and arduous dungeon? And how, tell me, was he able to hold out against such a roaring of the waves? For if, when men happen to be on a ship—and they have sails, and they see the helmsman sitting at the rudders, and somehow by his own skill stemming the force of the winds—when they see the violence of the waves, they die of fear, and are afraid for their very salvation, as it were; what would one say regarding this righteous man? For as if in a prison, as I said before, being in the ark, he was carried hither and thither, not able to see the heavens, nor to lift his eyes anywhere else, but constrained within and having nothing at all to see that could bring him any comfort. For on the one hand, those who sail the sea, even if the waves rise up, can often look up to the sky, and having caught sight of a mountaintop, and having spied a city far off, can obtain some small relief; but if the storm becomes great and unbearable in ten or a few more days, and after those many storms and dangers, being cast onto the land and relaxing a little, they take forgetfulness of all those painful things. But here, there was nothing of the sort; but for a whole year he has this new and strange prison, not even being able to breathe the air. For how, with it being secured from every side? How did he endure, tell me? How did he last? For if their bodies had been composed of iron and adamant, how could they have been able, without enjoying air or wind—which our bodies are naturally organized to recover from as no less than air—nor having eyes to feast upon the sight of heaven, or the variety of the flowers on the [257] earth? And how did they not go blind, living in this way for so long? And if we should wish to understand these things by human logic, we must also consider this: whence had they a supply of drinking water while living in the ark? And, that I might pass over these things, how was this righteous man able to endure the life with his sons and wives, along with the irrational creatures, and the beasts, and the rest of the birds? How did he bear the stench? How did he endure the living with them?

And why do I say these things? How were the irrational creatures themselves able to hold out, and not perish in such a length of time, being unable to draw air, nor moving, but confined in one place? For know, know that even in the case of our nature and that of the irrational creatures, even if we enjoy air, and all other things, if we are continually locked up in one place, there is nothing to prevent us from perishing and decaying. Whence, then, was this righteous man able to last so long with all the others in the ark? From nowhere else than from the impulse from above, which is able to do all things. For this very fact—that the ark, being carried hither and thither, was not swamped by such a surge of waters, with no one steering—whose [work] is this, if not [due to] the impulse from above? For you cannot even say that it was in the shape of a ship, so as to be able to guide its course by some skill. It was an ark, fenced in from every side, and because of the command of the Creator, the surge of the waters not only did not damage it, but even coming higher, it placed those dwelling within it in great safety.

When, therefore, God does something, beloved, do not wish to examine by human reasoning the things done by Him; for it surpasses our understanding, and human logic could never be able to reach and grasp the principle of the things created by Him.

ε'. It is proper for us, listening to the fact that God commanded, to obey and yield to the things said by Him. For being the Creator of nature, He rearranges and transforms everything according to what seems good to Him. "And the Lord God shut the ark from without." Great is the virtue of this righteous man, and the abundance of his faith! For this, this also helped him both to construct the ark, and to endure the living [in it] meekly, and to bear the confinement, and the life together with the beasts of the earth and all the irrational creatures. For this reason the blessed Paul, coming to the mention of him, and proclaiming him, cried out saying: "By faith Noah, being warned concerning things not yet seen, moved with godly fear, prepared an ark for the salvation of his house; through which he condemned the world, and became heir of the righteousness which is by faith."

Do you see how faith in God, like a secure anchor, prepared him both to construct the ark and to endure living in it? For this became to him the basis of his salvation, and "by which," he says, "he condemned the world, and became heir of the righteousness which is by faith." Not because he himself 258 judged them, but because the Master brings the condemnation by way of comparison; for though they partook of the same things as the righteous man, they did not pursue the same path of virtue as he. Therefore, by the faith which he displayed, he condemned those who showed such great unbelief and did not believe the prophecy.

But I, together with all others, am amazed at the virtue of the righteous man, and at the Master’s goodness and ineffable philanthropy, when I consider how he was able to dwell among the wild beasts—I mean the lions, and the leopards, and the bears, and the rest of the wild and untamable creatures. ^A Remind yourself here, beloved, of the dignity that the first-formed man enjoyed before the disobedience, and consider God’s goodness. For because his transgression crippled the authority that had been given to him, and the good Master found another man capable of recalling the ancient image, and keeping safe the characteristics of virtue, and demonstrating great obedience toward the commandments, He brings him back to the ancient honor, as if He were teaching us through the very events the magnitude of the power of Adam, which he had before the disobedience.

Now the virtue of the righteous man, having taken hold of God’s philanthropy, recalled the former authority, and again the wild beasts recognized his subjection. For wherever wild beasts see a righteous man, they forget their own nature—or rather, not their nature, but their ferocity—and while remaining in their nature, they transform their ferocity into gentleness. And see this happening in the case of Daniel. For encircled by the lions, as if escorted by sheep, he lived so fearlessly; for the righteous man’s boldness bridled the nature of the beasts, and did not allow them to display their beastly ways. In the same way, this wonderful man bore his life among the beasts with ease, and neither the confinement, nor the length of time, nor the fact of being locked away in this manner, nor the lack of being able to breathe the air caused him to become sluggish; but by his faith in God, everything seemed light to him, and thus he lived in that grievous prison as if we were in meadows and wooded places. For the Master’s command made the difficult things seem easy to him. For such is the custom of the righteous: when they endure something for His sake, they do not pay attention to the appearance of what is happening, but considering the cause, they bear everything with good cheer. ^B For even Paul, the teacher of the nations, used to call the prisons, the abductions, the daily dangers, and those many and unbearable tribulations "light," not because they were such by nature, but because the cause of what was happening so prepared his mind that he did not even turn toward the evils that were coming upon him. For you hear him saying: "For the momentary lightness of our tribulation works for us a far more exceeding and eternal weight of glory." The expectation, he says, of the glory that is to be attained, [259] and of that perpetual rest, makes us ^C bear these successive tribulations easily, and consider them light. Do you see how the longing for God cuts off the intensity of the terrible things, and does not even allow one to take perception of what is happening? It is for this reason that this blessed man also bore everything meekly, being nourished by the faith he had in God and by hope.

And it says, "The Lord God shut the ark from without." And the deluge took place for forty days and forty nights upon the earth, and the ark was carried about. Consider again how through the narrative He increases the fear, and magnifies what had occurred. "For the deluge," he says, "took place for forty days and forty nights, and the water increased, and it lifted the ark, and it was raised from the earth. And the water prevailed, and increased greatly upon the earth, and the ark was carried above the water; and the water prevailed greatly and exceedingly upon the earth."

^D Behold accurately for us the flood of the waters, and that with each stage the deluge of water was receiving an increase. "For the water prevailed," he says, "greatly and exceedingly, and covered all the high mountains that were under the heaven." Fifteen cubits upward the water was raised, and it was flooding all the mountains. With good reason the philanthropic Master arranged for the ark to be shut, so that the righteous man might not see what was happening. For if we, after such a number of years, and after so many generations, merely by hearing the narrative of the Scripture, are cowed and find ourselves in helplessness, what is it likely that that righteous man experienced, if indeed he saw with his own eyes that unbearable abyss? For how could he have been able to endure even for a short while? Would he not have immediately, from the first sight, lost his soul’s composure, and been no longer able to endure the sight of such great terrors? For consider with me, beloved, how now, when a small rainstorm occurs, we become anxious; we fear for the whole, and we despair, so to speak, of life itself. What then is it likely that that righteous man suffered then, seeing the waters cresting to such a height? "For above," it says, "the mountains, fifteen cubits the water was raised."

Remind yourself here, beloved, of the things spoken by the Master, when He said: "My Spirit shall not remain among these men, because they are flesh"; and again: "The earth was corrupted, and the earth was filled with iniquity; and the Lord saw the earth, and it was corrupted, for all flesh had corrupted its way." Since, therefore, the inhabited world needed a complete purification, and it was necessary for it to be cleansed of all the filth, and for all the leaven of the preceding wickedness to be destroyed, and for not even a trace of the evil to be left, but for a sort of reconstitution to take place—just as an excellent craftsman, when he takes a vessel aged by time and consumed, so to speak, by rust, casts it into the fire, and after preparing everything to cast off the rust, he reshapes and refashions it, and brings it back to its ancient beauty—so the Master, our Master, having cleansed the whole inhabited world through the deluge of that time, and, so to speak, having freed it from the wickedness of men, and from the defilement, and from the great corruption, made it brighter, showing us its bright face from above, and not allowing even a trace of the former deformity to remain. "It was raised," it says, "above the mountains fifteen cubits, the water." Not simply does the Scripture recount these things to us, but so that we might learn that not only men, and cattle, and four-footed beasts, and creeping things became submerged, but also the...

daily ones. "For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us." Even if every day, he says, we deliver ourselves to deaths—which nature does not accept, though the mind, overcoming nature through the Master’s loving-kindness, is crowned—we suffer nothing worthy of the good things that are to succeed us, and of the glory that shall be revealed in us. See how great is the magnitude of the glory which they who pursue virtue enjoy, so that it overcomes everything that any one might be able to display; for even if one should reach the very summit, even so it remains far off. For what so great thing can a man display that it should worthily contend with the Master’s liberality? If Paul, who was so great and such as he was, said, "The sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us," he who said, "I die daily," and again, "I laboured more abundantly than they all"—what could we say, we who do not wish to undertake even a chance labour for the sake of virtue, but always pursue rest, and look around for this, how we might suffer no 243 trial of painful things, and this even while knowing that it is not possible to obtain the rest there otherwise, unless we have first desired the life here that is through the struggle? For these tribulations become the providers of our being well-pleasing to God, and working hard here for a little while grants us much boldness there, only if we wish to proceed according to the contribution of this teacher of the inhabited world. Consider, beloved, that even if the things that befall one are painful, they are nevertheless temporal; but the good things that are to receive us there are immortal and eternal. "For the things which are seen," he says, "are temporal; but the things which are not seen are eternal." Let us then bear the temporal things nobly, and not grow weary toward the labours of virtue, so that we may enjoy the eternal and ever-abiding good things; of which may it be granted that we all obtain, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father, together with the holy Spirit, be glory, dominion, and honour, now and always, and unto the ages of ages. Amen.

HOMILY XXI

"And God remembered Noah, and every living thing, and all the cattle, and all the birds, and all the creeping things that were with him in the ark. And God made a wind to pass over the earth, and the water was stayed."

1. Great and unspeakable is the loving-kindness of God shown in the things recently read, and the excess of His goodness, which He shows not only concerning this rational living creature, I mean man, but also concerning the nature of unreasoning animals. For being the Creator of all things, He extends His own goodness to all the things fashioned by Him, through all things demonstrating to us how much providence He exercises for the race of men, and that He contrived all things from above and from the beginning for our salvation. Even if He punishes now, or if He inflicts vengeance, He does these things, and those things too, out of the same goodness. For He does not bring punishments out of passion and anger, but desiring to check wickedness, and so that it might not progress too far. For even now, as you hear, He brought the flood for no other reason, but as caring for those who had given themselves over to such great wickedness. And what sort of care, one says, is this, for all to be destroyed by the waters? Do not speak inconsiderately, O man, but with a grateful mind receive the things done by the Master, and then you will know how much even this, most of all, is of His care. For to deliver from wickedness those who were committing the irremediable, and every day adding to their wounds, and rendering their sores incurable—was this not the greatest care? And does not the very mode of the punishment itself teem with all loving-kindness? For to those who even without this were destined to pay the debt of nature, to lay aside life so painlessly as part of a punishment 244 and not to receive even a sensation of what had happened, but to receive the punishment painlessly and without feeling—of what wisdom and goodness would this not be? For if one were to understand the event with a pious mind, that the benefaction was not only for those who were punished, but that the ones destined to exist hereafter reaped two of the greatest goods therefrom—that of not being lost in the same things, and that of having become more sober-minded from these things that had happened—how much were they not bound to confess gratitude to God for these things, because even by the punishment of those and by the fear of not suffering the same, those after them became more sober, and by the leaven of all malice and wickedness being removed, and no one being left to them as a teacher of malice and wickedness? Do you see how His chastisements and His punishments are rather benefactions, and most of all demonstrate His providence concerning the nature of men? And if one might wish to recount these things from above and from the beginning, he will find that all the punishments brought upon those who had sinned were from the same purpose. For He also cast out Adam from paradise when he disobeyed, not only punishing him, but also doing him a kindness. And what sort of kindness, one says, is it to fall out of the life in paradise? Do not simply attend to what is happening, beloved, nor examine the things done by God in a perfunctory manner, but look toward the depth of His great goodness, and you will find that all things are done by Him for this reason. For tell me, if he had enjoyed the same things even after the transgression, whither would he not have been swept away? For if after so many instructions he chose to bear the deception of the serpent, and to accept the stratagem of the devil, which he brought about through him by inciting them with the hope of becoming like God, and cast them into the sin of transgression—if even after these things he remained in the same dignity and life, how would he not have considered that evil demon much more trustworthy than the Creator of all, and have fancied himself to be of an even greater dignity than his own? For such is the nature of men: when they sin and are not checked, but enjoy immunity, they go further and fall over precipices. And otherwise, I am able to show from another side that, demonstrating His own loving-kindness, He directed him to go out of paradise, and made him liable to the penalty of death—by the expulsion, and by dwelling nearby, making him more sober and safer for the future, and through his works teaching him the deceiver’s stratagem. And He brought the penalty of death again for this reason, that he might not henceforth, having become liable to sin through disobedience, sin immortally. Therefore, does it not seem to you that this, to cast him out of paradise, and to punish him with the penalty of death, is all of the greatest loving-kindness? And I have something else to add.

245 What is this, then? That He brought even this resentment upon him, not restricting the benefit to him alone, but also wishing to make those who followed sober through the things that had happened to him. For if...

the daily ones. "For I consider that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us." Even if, he says, we surrender ourselves to deaths every day—a thing which nature does not accept, though the mind, overcoming nature through the Master’s lovingkindness, is crowned—we suffer nothing worthy of the blessings destined to receive us, and of the glory that shall be revealed in us. See how great is the magnitude of the glory that they who pursue virtue enjoy, so that it overcomes everything that anyone could manifest; for even if one should reach its very summit, even so it falls short. For what is so great that a human being can manifest, as to worthily struggle for the Master’s honor? And if Paul, though so great and such as he was, said, "The sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us," he who said, "I die daily," and again, "I labored more abundantly than them all," what should we say, we who do not even wish to take on the slightest toil for the sake of virtue, but always pursue ease, and are concerned with this, that we might not [243] have any experience of painful things, even knowing that it is not possible otherwise to obtain the rest there, unless we first desire the life here through our struggle? For these tribulations become the causes of our pleasing God, and the fact of suffering a little here grants us great boldness there, if only we wish to journey according to the pattern of this teacher of the inhabited world. Consider, beloved, that even if the things that befall one are painful, they are nevertheless temporary; but the good things that will receive us there are immortal and eternal. "For the things which are seen," he says, "are temporary, but the things which are not seen are eternal." Let us then bear the temporary things courageously, and let us not grow weary at the toils of virtue, so that we may enjoy the eternal and ever-abiding good things; of which may it be granted to us all to partake, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, power, and honor, now and always, and unto the ages of ages. Amen.

Homily XXVI

"And God remembered Noah, and all the beasts, and all the cattle, and all the birds, and all the reptiles, all that were with him in the ark. And God brought a wind upon the earth, and the water subsided."

a'. Great and unspeakable is the lovingkindness of God shown in those things recently read, and the superabundance of His goodness, which He displays not only toward this rational animal—I mean man—but even toward the nature of irrational animals. For being the Creator of all, He extends His own goodness to all things created by Him, showing us through all things how great a providence He exercises for the race of men, and that He arranged everything from above and from the beginning for our salvation. And if He punishes now, or if He brings vengeance, He does both out of the same goodness. For He does not bring punishments out of passion and anger, but wishing to cut off vice, and so that it might not progress too far. For even now, as you hear, He brought the flood for no other reason than that He was concerned for those who had surrendered themselves to such great vice. "And what kind of concern," one says, "is it to have everyone destroyed by the waters?" Do not speak thoughtlessly, O man, but with a grateful mind receive the things done by the Master, and then you will know how great is the providence in this, too. For to deliver those who were sinning irremediably, and adding to their wounds every day, and making their sores incurable, from vice—was this not the greatest concern? And is not the very manner of the punishment full of all lovingkindness? For to take away the lives of those who, even without this, were about to pay the debt of nature, so painlessly [244] by way of punishment, and to have them not even receive the perception of what had happened, but to receive the punishment painlessly and without suffering—of how much wisdom and goodness would this not be? For if one were to examine this too with a pious mind, that the act was not merely for those who were punished, but that even those who were to be in the future reaped two of the greatest blessings from this—[that they were not taken away in the same state, and that they had become more sober-minded from these things that had happened]—how much gratitude should they not have owed to God for these things, in that those who came after them became more sober-minded by the punishment of the former and by the fear of not suffering the same things, and that the leaven of all vice and wickedness was removed, and no one was left as a teacher of vice and wickedness to them? You see how His chastisements and punishments are rather blessings, and show His providence, especially regarding the nature of men? And if one should wish to recount these things from above and from the beginning, he will find that He brings all punishments to those who have sinned with the same purpose. Since even when Adam transgressed, He cast him out of paradise not only punishing but also benefiting him. "And what," he says, "is the benefit of falling from the life in paradise?" Do not simply heed the things that happen, beloved, nor examine the things done by God perfunctorily, but look into the depth of His great goodness, and you will find everything done by Him for this reason. For tell me, if he had enjoyed the same things even after the transgression, to where would he not have tumbled? For if, after such great charges, he consented to endure the deception of the serpent, and to receive the plot of the devil, who brought it through the serpent to them by having whispered the hope of equality with God, and having cast them into the sin of the transgression, if, even after these things, he remained in the same status and manner of life, how would he not much more have considered that wicked demon more trustworthy than the Creator of all, and imagined himself to be of even greater value than his own? For such is the nature of men: when, in sinning, they are not reined in, but enjoy impunity, they go further and descend over precipices. Otherwise, I am also able to show from elsewhere that, displaying His own lovingkindness, He ordered him to go forth from paradise and made him subject to the penalty of death—by the expulsion, and by making him dwell near it, He made him work more soberly and for the future more safely, and by his works He taught him the deception of the deceiver. But the penalty of death He brought on in turn for this reason, lest, having become henceforth subject to sin through disobedience, he should sin immortally. Does it not then seem that the casting out of paradise, and the punishing [245] him with the penalty of death, are all things of the greatest lovingkindness? I have yet another thing to add. What is this? That He brought this distress upon him, not limiting the benefits to him alone, but also wishing to sober those who came after through the things that had happened to him. For if, and—

^A they should render themselves liable to greater punishments, as a good and philanthropic Master, seeing their impenitence, He cut short the time that He had promised to wait. For just as with those who show their own gratitude He recalls the sentences passed by Him because of the goodness shown by Him beforehand, and accepts them as they change, and delivers them from the impending punishment; so again, whenever He promises to provide some good things, or a period of repentance, and sees that they have become unworthy, then again He recalls His promises. For this reason He also said through the prophet: "I shall speak concerning nations and kingdoms, so as to destroy and to tear down; and if they repent, I will repent of the things I spoke of doing to them; and again, I shall speak concerning nations and kingdoms, so as to build up; and if they sin, I will repent of what I spoke of doing to them." Do you see how He takes the starting points for both the philanthropy that He shows toward us, and for the indignation, from us? Therefore, even now, since they did not make proper use of the extension of time, He cuts short the interval. For this reason also the blessed Paul said to those who were disposed without feeling, and who did not accept the salvation given to us through repentance: "Or do you despise the riches of His kindness, and forbearance, and long-suffering, not knowing that the kindness of God leads you to repentance? But in accordance with your hardness and impenitent heart, you are storing up for yourself wrath in the day of wrath and revelation and righteous judgment of God." Do you see how this wonderful teacher of the world has clearly taught us that those who do not use for a righteous purpose the long-suffering of God provided to us for repentance make themselves liable to greater justice and punishment? For this reason even now the philanthropic God, as if apologizing and showing the reason why He brought about the flood before the completion of the times, points out to us the number of the years of the righteous man, and says: "Now Noah was six hundred years old." For those who were unwilling to change during the one hundred years, what more would they have gained from the twenty years, except to work a greater addition of iniquity? For in showing the excess of His ^B unspeakable philanthropy and goodness, he did not refuse to announce to them the bringing on of the flood seven days before, so that even if they were constrained by the tightness of the time they might show some change.

3. The Philanthropy of the Master and His Manner of Healing.

And behold the philanthropy of the Master, how in varied ways, like a most excellent physician, He managed their disease. Since their wounds were incurable, He provided them such a length of time, wishing that even through the multitude of time they might come to their senses and He might recall the sentence of His indignation. For it is His custom always, since He cares for our salvation, to foretell the punishments which He is about to bring, for this reason alone, that He may not bring them; for if He wished to bring them, He would not have spoken; but He foretells them on purpose, so that we, having learned and having been sobered by fear, might change His indignation and make His decrees void. For nothing so delights Him as our turning away, and our return from wickedness to virtue. Consider, therefore, how He also managed the disease of these men; first, by giving such a length of time for repentance, then, since they were disposed without sensation, and gaining nothing from the multitude of time, and at the very doors, so to speak, of the flood, He foretells not three days before, as in the case of the Ninevites, but seven. For I would confidently say, because of knowing the excess of the philanthropy of our Master, that even in the seven days, if they had wished to show precise repentance, they would have escaped the trial of the flood. Since, therefore, neither the length of such time, nor the tightness of the interval was able to reach their wickedness, He brought a flood in the six-hundredth year of Noah. "Now Noah," he says, "was six hundred years old, and the flood of water occurred on the earth." See, beloved, of how much benefit to us the fact that we have known the number of the years of the righteous man has become, and how many years old he was when the flood came? Come then, let us go through the things that follow.

For since the flood began, he says, "Noah entered, and his sons, and his wife, and the wives of his sons into the ark, because of ^C the water of the flood. And of the clean birds, and of the birds that were not clean, and of the reptiles, two by two. There entered to Noah into the ark male and female, as God had commanded Noah." Not simply did he add, "as God had commanded Noah," but to again increase the praise of the righteous man, and that he fulfilled everything, just as the Master ordered, and omitted nothing of the things said by Him to him. "And it came to pass after the seven days," as the Master promised, he says, "and the water of the flood came upon the earth, in the six hundredth year in the life of Noah, in the second month, on the twenty-seventh of the month." See the precision of the Scripture, how it did not only teach us the year in which the flood occurred, but also made manifest the month and the day. Then, in order to make those who come after more sober by the narrative, and to increase the fear of what happened, he says: "On that day, all the fountains of the deep were broken up, and the cataracts of heaven were opened, and rain occurred upon the earth for forty days and forty nights." See how even now the Holy Scripture uses condescension, and speaks all things according to human custom. Not because there are cataracts in heaven, but it speaks all things from names familiar to us, all but saying that the Master commanded only, and immediately the nature of the waters obeyed the command of the Creator, and flowing together from all sides, flooded the whole world. And the bringing of the flood in forty days and nights, this too is again a greatest form of His philanthropy. For He wished, because of much goodness, that even some of them might, having been sobered, escape the total destruction, seeing with their eyes even the destruction of their own kinsmen, and the total destruction that was about to overtake them. For it is likely that on the first day some visible part was flooded, and on the second some addition was made; likewise also on the third, and thereafter. And for this reason He extended it to forty days and forty nights, so that He might cut off every pretext of apology for them. For if He had wished and commanded, He could have flooded everything in one moment, but imitating His own ^D philanthropy He also used such an extension of days. Then he says, "On that day Noah entered into the ark, and Shem, and Ham, and Japheth, and his wife."

^A Observing the forty nights, as the surge of the waters was being carried down, watching for one hundred and fifty days as the waters remained at the same level, and not ceasing at all; and what is even more grievous, because he could not even see with his own eyes what had come to pass, but being shut in, and unable from anywhere to cast his gaze upon the evils that had taken hold, he endured greater grief, and considered them more burdensome each day. But I wonder how he was not swallowed up by that very despondency, as he came to the realization of the destruction of the human race, and the isolation of his own family, and that grievous manner of life. But the cause of all good things for him was the faith which was in God, through which he both held firm and bore all things nobly, and being nourished by hope, he did not feel any of the grievous things. Since, therefore, he provided what was from himself, and displayed patience, and brought in abundant faith, having demonstrated much endurance, observe the great philanthropy of the good God toward him. "And God remembered Noah," he says. He did not say simply, "And He remembered," but because the divine Scripture had previously made clear to us the testimony from God concerning the righteous man, saying, "Enter into the ark, for I have seen you righteous in this generation," for this reason he says: "And God remembered Noah," that is, he was reminded of the testimony which He had made concerning him, and He did not overlook the righteous man for long, but having been long-suffering to the point that he was able to hold firm, then at last He bestows the grace from Himself. For knowing the weakness of our nature, when He allows some temptation to be brought on, He releases it to that extent, until such time as He knows we are able to bear it, so that He may also grant us the sufficient reward for our endurance, and display His own philanthropy; just as Paul also says: "God is faithful, who will not suffer you to be tempted beyond what you are able, but will make with the temptation also the way of escape, that you may be able to bear it." Since, therefore, this righteous man also displayed endurance and patience, having consented by faith in God to the dwelling in the ark, ^B "And God remembered Noah," he says. Then, that you may learn the abyss of His philanthropy, the divine Scripture added: "And all the wild animals, and all the cattle, and all the birds, and all the creeping things, as many as were with him in the ark." Observe how He works everything for the sake of the honor given to man. For just as when the men were perishing by the flood, He destroyed along with them the entire nature of the irrational animals, so also here, intending to display His own philanthropy toward the righteous man, because of the honor shown to him, He extends His goodness even to the nature of the irrational animals, and to the wild beasts and the birds and the creeping things. "And God remembered Noah," he says, "and all the wild animals, and all the cattle, and all the creeping things, and as many as were with him in the ark. And God brought a wind upon the earth, and the water subsided." Having remembered, he says, Noah, and those with him in the ark, He commanded the surge of the waters to be checked, in order that He might little by little display His own philanthropy, and at last cause the righteous man to breathe, and having freed him from the turmoil of his thoughts, restore him to calm, having granted him both the enjoyment of the light and the breathing of the air. And God brought, he says, ^C wind upon the earth, and the water subsided. And the fountains of the abyss were closed, and the cataracts of heaven. Observe how He speaks to us in a human manner. For "the fountains of the abyss were closed," he says, "and the cataracts of heaven, and the rain from heaven was restrained," as if to say that it pleased the Master, and again the waters remained within their own region, and there was no longer any increase, but it ceased little by little. And the water began to recede, flowing away from the earth, and the water diminished after one hundred and fifty days. What mind could ever be able to grasp this? Let it be that the rain was restrained, the fountains no longer caused an increase, and the cataracts of heaven were restrained; how did such a great volume of water cease? Everything was an abyss. How then did such a great surge of waters become less all at once? Who could ever be able to find this out by human reasoning? What then is there to say? It was the command of God, which was working all things.

^D Let us not, therefore, be over-inquisitive as to the "how," but let us believe only this, that He commanded and the abyss was lifted up; He ordered, and again it checked its own surge, and it withdrew to its own place, which He alone knows, the Master who created it. "And the ark rested," he says, "in the seventh month, on the twenty-seventh day of the month, upon the mountains of Ararat." And the water was diminishing until the tenth month; and the tops of the mountains were seen in the tenth month, on the first day of the month. Observe how the change happened all at once, and how much the nature of the waters ceased, so as to seat the ark upon the mountains. For above, the Scripture having said that the water rose fifteen cubits above the mountains, now it says that the ark rested upon the mountains of Ararat, and little by little it was diminishing until the tenth month, and then in the tenth month the tops of the mountains were seen. Consider for me the fortitude of the righteous man, how he held out in so many months as if locked up in darkness. "And it came to pass," he says, "after the forty days, that Noah opened the window of the ark, which he had made, and sent forth the raven to see if the water had subsided." See the righteous man not yet daring to look out by himself, but he sent forth the raven, wishing to learn through it if there was any good change to be hoped for; "And having gone forth," he says, "it did not return until the water was dried up from the earth." The divine Scripture did not add "until" because it returned after this; but this is an idiom of the divine Scripture. And in many places one could find this habit, and it was possible to find many such things and bring them into the middle; but lest by learning everything from us you become more slothful, we leave it to you to search out the Scripture, and find where it uses these idioms. For the time being, it is necessary for us to say the reason why the bird did not return. Perhaps the waters having ceased, the bird, being unclean, and finding bodies, both of men and of animals, and finding food for itself among them, remained behind; which also happened to be no small proof of good hope for the righteous man. For if this were not so, and he did not find even a small bit of consolation, he would have returned. And that this is true is shown by the fact that the righteous man, having now obtained a good expectation, sends forth the dove, a bird which is tame and accustomed to living with people, and which displays much gratitude, and does not deign to feed on anything other than seeds.

^A For it happens to be one of the clean animals. "And he sent forth the dove," it says, "from him, to see if the water had abated from the face of the earth. And the dove, finding no resting place for her feet, returned to him into the ark, because water was on the face of all the earth." It is worth investigating here how, although the Holy Scripture said above that the tops of the mountains appeared, it now says that the dove, not finding a resting place, returned to him into the ark because water was on the face of all the earth. Let us read what was said with precision, and we shall know the reason. For it did not say simply, "Not finding a resting place," but it added, "for her feet," in order to teach us that even if the waters had subsided in part and the tops of the mountains had appeared, nevertheless, from the fullness of the waters, the tops of the mountains themselves were still filled with muddy or swampy mire. Therefore, the dove, not able to stand anywhere, nor able to find suitable food, returned, through its return teaching the righteous man that the flow of the waters was still great. "And reaching out," it says, "he took her, and brought her in to himself into the ark." You see how great was the gratitude of the bird, and how, by returning through its presence, it taught the righteous man to display yet a little [250] more patience? Therefore, "And waiting," it says, "yet seven days, he sent forth the dove from the ark. And the dove returned to him in the evening, and it had a leaf of an olive tree with a sprig in its mouth." Not simply nor in vain does "in the evening" lie here, but so that we might learn that having fed throughout the whole day, and having found some suitable diet, it returned in the evening carrying a sprig of olive in its mouth. For such is the animal, tame, and always seeking its routine; for this reason it returned, and through the sprig of the olive it brought much consolation to the righteous man. But perhaps someone might say: and where did it find the leaf of the olive? The whole thing took place by the providence of God, both the finding and the return of the dove with it on its mouth back to the righteous man; and besides, the tree is evergreen, and it is likely that, the waters having receded, the tree still held its foliage. "And waiting," it says, "yet seven other days, he sent forth the dove, and it did not return to him anymore." See how through all things he was receiving sufficient consolation. For just as when it returned and carried the olive leaf on its mouth, he had good hopes, so also now, that the one which had gone out did not return again provided him with the greatest proof that it had found much relief, and that the waters had ceased completely. And that this is true, listen to what follows. "And it came to pass," it says, "in the six hundred and first year in the life of Noah, in the first month, the water had departed from the face of the earth. And Noah uncovered the roof of the ark, which he had made, and saw that the water had departed from the face of the earth."

^B 5. Again here it occurs to me to marvel and be struck both at the virtue of the righteous man and at the philanthropy of God. For tell me, after so much time, having been exposed to the air and having raised his eyes to the sight of the sky, why did he not go blind and have his eyes ruined? For you know, you know that this is especially ^C what is wont to happen to people, even if for a short part of the day they pass time in dark and gloomier places and then wish to gaze at the sudden radiance of the light. But this righteous man, living throughout a whole year and during so many months in the ark as if in darkness, and now gazing suddenly at the radiance of the light, suffered no such thing. For the grace of God was with the patience granted to him, or it was making the senses of his body strong, and making them superior to bodily needs. "And in the second month the earth had dried, on the twenty-seventh of the month." The divine Scripture does not offer such precision in vain, but so that we might learn that the completion took place down to a single day of that year, during which the patience of the righteous man was demonstrated, and the purification of the whole world was accomplished. Then, since the whole creation was washed clean as if of some filth, putting away all the stain which the wickedness of those of the human race had built up in it, and its face became bright, then at last He commands ^D the righteous man to go out from the ark, and frees him from that wretched prison, and says: "The Lord God said to Noah: Go out, you, and your sons, and your wife, and the wives of your sons with you; and all the wild beasts that are with you, and all flesh from birds down to cattle, and every reptile moving upon the earth, lead out with you, and increase and multiply upon the earth." Observe the goodness of God, how through all things He consoles the righteous man. For since He commanded him to go out from the ark, and his sons, and his wife, and the wives of his sons, and all the wild beasts, so that this very thing might not again cast much despondency upon him and make him anxious, by his reasoning that he would be in a wilderness, living alone in such a vast expanse of the earth, with no one else being there; having said, "Go out from the ark, and lead out everything with you," He added, "And increase and multiply upon the earth."

See how again from above this righteous man receives that blessing which Adam received before the transgression. For just as when he was created, he heard: "And God blessed them saying, Increase and multiply, and subdue the earth"; so now also this man, "Increase and multiply upon the earth." For just as he became the beginning and root of all those who were born before the flood, so this righteous man becomes a kind of leaven and beginning and root of all those after the flood. And from then on, the constitution of human beings takes its beginning, and all creation recovers its proper order, both the earth being stirred to fruitfulness, and all other things which were created for the service of man. And Noah, it says, went out, and his wife, and his sons, and the wives of his sons with him; and all the wild beasts, and all the cattle, and every bird, and every reptile moving upon the earth, according to their kind, went out from the ark. According to the command of the Master, it says, having received the blessing which said, "Increase and multiply," he went out from the ark with all the others. And from then on, the righteous man was living alone on the whole earth with his wife, and the children, and their wives. And immediately upon going out he demonstrates his own gratitude, and offers thanksgiving to his own Master both for what has passed and for what is to come. But if it seems good, so that we may not make the discourse long, let us store away for the next—

your love to turn this blessed man over in your minds continually, and to study with precision the beauty of his virtue, and to become his imitators. For observe with me how great is the wealth of his virtue, for today, while we have been narrating his affairs for so many days, even now we have not been able to put an end to the subject regarding him. And what do I say, to put an end? Whatever we might say, we are unable to reach it; but even if we could say many things, and those after us could do the same, not even so could we arrive at the end: so great a thing is virtue. For if we should wish, this man will be able to school our whole nature and lead us toward the zeal of virtue. For when this righteous man, even while living among so many wicked ones and having no one of like mind to find, was found to reach such a measure of virtue, what excuse will there be for us, who do not have such obstacles, and yet are sluggish toward the accomplishment of this? Do not, I pray, mention to me only his conduct during those five hundred years, that he lived on being mocked and jeered by those who pursued wickedness, but also his dwelling in the ark. For that year seems to me to be equal to all that time; so great a tribulation the righteous man was forced to endure there, being in such constraint, and unable even to breathe, and putting up with his life among the beasts and irrational creatures, and by all this displaying the firmness of his mind, and the wavering-less nature of his resolve, and the faith which he showed toward God, because of which he carried all things gently and lightly. ^A For this reason, because he contributed all that was from himself, he enjoyed also what was from God with abundance. For even if he endured great constraint in his life in the ark, nevertheless he escaped that terrible surging and that universal destruction. And for this reason, after that constraint and that intolerable [captivity], he obtained security and rest along with divine blessing; and he fulfilled his own gratitude again through his works; and everywhere you will find that the initiatives were contributed by him. And just as having pursued virtue his whole life long from the start, and having been outside of the wickedness of those people, he did not share in their punishment, but while all were becoming submerged, he alone was saved; so again, since he brought in much faith, and bore with thanksgiving the dwelling in the ark, again what was from God followed with much liberality, and having been brought out of the ark, and having been settled back into his former way of life, he is immediately deemed worthy of blessing, and again having displayed his own gratitude, and having offered thanksgiving according to his power, he is thus deemed worthy of greater things from the philanthropic God. For it is a custom of this kind for God, whenever small and trivial things are brought in by us, yet even so are brought in, to grant us much liberality from Himself. And that you may learn both the boundlessness of human insignificance and the liberality of your Master, observe with me here. For even if we wish to bring something in, what shall we be able to, as much as to display our thanksgiving through words? The things from Him, however, are fulfilled toward us through works. Where then could there be equality between works and words? For since our Master is in need of nothing, He requires nothing from us, except only for speech; and He demands the thanksgiving through words itself, not as though He Himself has need of it, but in order that He may teach us to be grateful, and to recognize the Giver of good things. ^B For this reason Paul also, writing, said, *Be thankful* (Coloss. 3:15). For the Master requires nothing from us as much as this achievement. Let us not, therefore, become ungrateful, nor, while being benefited ourselves through His works, be reluctant to offer back to the Master the thanksgiving through words; for the profit returns again to us. For if we are thankful for what has already passed, we prepare for ourselves much confidence to obtain even greater things. Only, I pray, each day and hour, if it is possible, let us reflect within ourselves not only on the common benefits, which the Creator of all has bestowed on the whole nature, but also those provided for us individually and one by one. And why do I say those provided individually and one by one? Let us give thanks even for those for which we are being benefited while ignorant. Since He cares for our salvation, He benefits us in many things even without our knowledge, and often rescues us from dangers, and deposits other benefits for us. For He is a fountain of philanthropy, and never ceases to pour forth the streams from thence to the nature of men. ^C If, therefore, we reflect on these things, and are eager to offer thanks to the Master both for what has transpired and to frame ourselves in such a way for what follows, so that we may not appear unworthy of the benefits from Him, we shall be able both to display an excellent life and to avoid the experience of wickedness. For the memory of benefits will be a sufficient teacher for us of a life according to virtue, never letting us, having fallen into sluggishness and forgetfulness, desert to wickedness. For the sober and wakeful soul does not display gratitude only then when things are carried along according to its mind, but even if some contrary circumstance of affairs should follow, even then it brings back the same thanksgiving, in nothing becoming slack from the change of affairs, but rather being invigorated by this, and considering the ineffable care of God, and how, being wealthy and resourceful, He is able, even through contrary affairs—even if we are not able to perceive the precise grasp—to display His own care.

6.

Moral exhortation.

themselves more radiant; for He does not desire this to happen as if He had need of our praise, but so that whatever gain there is may return to us, and we may render ourselves worthy of greater assistance. But even if we are not able to do this as is fitting—for how could this be possible, bound as we are to such a fragile nature? And why do I speak of human nature? Not even the incorporeal and invisible powers, the principalities and the powers, and the Cherubim and Seraphim, can hymn Him as is fitting, even if they offer Him glory according to their strength; ^A nevertheless, it is just to offer thanksgiving according to one's strength, and to praise our Master without ceasing, both by the voices of our praises and by an excellent life. For this is the most brilliant celebration of God, when we offer Him glory through countless tongues. For he who is endowed with virtue makes all who behold him praise his Master; and this celebration bestows upon him who has provided the occasion a great and ineffable benevolence from God. ^B What, therefore, would be more blessed for us, if we not only glorified the good God with our own tongues, but also incited our neighbors to glorify Him in our name? For such is the strength of virtue, that it is able to hymn the Creator with countless tongues. Nothing, indeed, can be compared to a life studious of virtue, beloved. Hence, the Lord also said: "Let your light so shine before men, that they may see your good works, and glorify your Father who is in heaven" (Matt. V, 16). ^C Did you see how light, when it appears, dispels the darkness? So, too, virtue, if it becomes conspicuous, both puts wickedness to flight and drives away the darkness of error, and excites the mind of those who see it to glorify God. Let us, therefore, strive so that our works may shine, so that our Master may be glorified. Christ said these things, not that we might do anything for the sake of public display—far from it!—but that we might live our lives carefully, and in a way that is pleasing to Him, not granting any place for blasphemy, but causing all who see us to break forth into praise of God through good works. ^D For then, at that time, we shall secure for ourselves a greater grace, and we shall be able to escape punishment, and to attain ineffable good things, by the grace and loving-kindness of our Lord Jesus Christ, with whom, to the Father, together with the Holy Spirit, be glory, power, and honor, now and always, and unto the ages of ages. Amen.

HOMILY XXVII

"And Noe built an altar unto the Lord, and took of all the clean cattle, and of all the clean birds, and offered a whole burnt offering upon the altar" (Gen. VIII, 20).

1. On the memory of God's benefits.

You saw yesterday the goodness of the clement Master, how He led the just one out of the ark, freed him from that dwelling, snatched him from that sad and grievous prison, and rewarded his patience, saying: "Increase and multiply." Let us learn today how benevolent and grateful a soul Noe was, through whom he won for himself a much more abundant benevolence from God. ^A For God is accustomed, when He sees someone who is grateful for previous things, to pour out His gifts upon him more generously and cumulatively. Let us, therefore, also make an effort to offer to the Master, as far as we are able, thanksgiving for the gifts that have long been bestowed upon us by Him, so that we may obtain greater things from Him, and never forget the benefits bestowed upon us by God, but always turn them over in our mind, so that we may be impelled to continuous thanksgiving by their memory, even if they are so many that our mind is not sufficient to grasp and enumerate the great abundance that has come to us from His liberality. ^B For how could one even think upon the things already bestowed upon us, and those likewise promised, and those conferred daily: that He produced us from nothing into being, that He gave us body and soul, that He formed us as rational, that He granted the air for respiration, that He produced the entire creation for the sake of the human race, that He Himself indeed wished from the beginning for man to live in paradise a life without every pain and labor, and having nothing less than the angels and those incorporeal powers, existing in the body, but not subject to bodily needs? ^C Then, when through negligence he was supplanted by the deception of the devil through the serpent, He did not even then cease to do good to the transgressor: but even through those things themselves, through which he had suffered—as we said yesterday—He declared His excellent loving-kindness, and bestowed upon him many other countless species of benefits. And afterward, as time proceeded and the race increased, and turned toward every wickedness, because He saw that the wounds were incurable, He destroyed the workers of iniquity, like some evil ferment, leaving that just man who became the root and origin of the human race. And see again how much liberality He declares toward that just man. He restored the whole human race from him and his sons, and made it grow into such a multitude, and gradually choosing the just, I mean the patriarchs, He gave them as teachers to the rest of the human race, who by their own virtue could instruct us all, and, like physicians, heal the sick. ^D And now He leads them into Palestine, now into Egypt, simultaneously exercising the patience of His servants, and displaying His own virtue more clearly, and He continued always in the same manner, bearing care for human salvation, exhibiting prophets, and through them enacting signs and wonders. And, to speak briefly: just as the waves of the sea, even if we should try ten thousand times, we could never enumerate, so neither can we the variety of God’s benefits, which He has bestowed upon our nature. Finally, when He saw that after such great providence of His own, the human race still stood in need of much and ineffable mercy, and that neither the patriarchs, nor the prophets, nor those wonderful signs, nor the punishments, nor those admonitions so frequently applied, and those captivities succeeding one another, had accomplished anything more, as if having had pity on our race, He sent to us the physician of souls and bodies, His only-begotten Son, rousing Him, so to speak, from the paternal bosoms; He willed, by taking the form of a servant, to be born of a Virgin, and to

endure all our own sufferings, in order that He might be able to lift up our nature, which lay somewhere below under the multitude of sins, from the earth to heaven. And the Son of Thunder, being struck by this and considering the excess of the love of God which He displayed toward the human race, broke forth and said, "For God so loved the world." Behold how full of wonder the expression is: "So," he says, considering the magnitude of what he was about ^A to say; for this reason he began in this way. Tell us then, O blessed John: "So"—how? Tell us the measure, tell us the magnitude, teach us the excess. "For God so loved the world that He gave His only-begotten Son, that whoever believes in Him should not perish, but have eternal life." Do you see the cause of this coming of the Son, being such that those who were about to perish might find an occasion of salvation through faith in Him? What might one think, having come to an idea of that great and wonderful generosity, which overcomes every word, which He granted to our nature through the gift of baptism, having bestowed upon us the release from all our transgressions? But what shall I say? Neither does the mind suffice, nor does speech have the strength to enumerate the rest. For as much as I might say, so much is left behind, that it surpasses the excess of what has already been said. What then might one think of the way of repentance, which He granted because of His ineffable philanthropy to our race, and after the gift of baptism, those wonderful commandments, by which, if we should desire, we shall be able to draw upon ourselves His grace?

^B 257 Do you see, beloved, an abyss of benefits? Do you see how, though we have enumerated so many, we have not yet been able to say even the thousandth part? For how shall a human tongue be able to express in words the things that have been done to us by God? Since these things, then, are so many and so great, the benefits which He promised after our departure from here, in the world to come, to those who walk the way of virtue, are again far greater and more ineffable. And in order that he might set before us the excess of their magnitude in a few words, the blessed Paul says, "Eye has not seen, and ear has not heard, and it has not entered into the heart of man what God has prepared for those who love Him." Do you see an excess of gifts? Do you see His benefits exceeding every human thought? "For it has not entered," he says, "into the heart of man." If, therefore, we wish to reflect upon these things, and to perform the thanksgiving due to Him according to our ability, we shall be able to draw upon ourselves His favor all the more, and to be stirred up more toward virtue. For the memory of benefits is sufficient to urge one toward the labors of virtue, and to prepare one to despise all present things, and to gape at Him who has bestowed such benefits, and to display the zeal that blooms for Him every day. From this source, indeed, this righteous man too enjoyed so much of the favor from above and of the honor, because he displayed much gratitude for what had happened. But in order that our discourse may be clearer to us, it is necessary to set forth the very beginning of the things read today before your love. For since he went out from the ark according to the command of the Master, with his sons, and his own wife, and the wives of his children, and all the animals and the birds, and received from God after the exit that great blessing which brings him much consolation, saying, "Be fruitful and multiply," the divine Scripture, teaching us the gratitude of the righteous man, says: "And Noah built an altar to the Lord, and took of all the clean cattle, and of all the clean birds, and offered a whole burnt offering upon the altar." Observe with accuracy, beloved, from the words just now, again, how in that nature the Creator of allthings deposited in us an accurate knowledge of virtue. For whence, tell me, did this occur to the righteous man? There was no one else to whom he could look. But just as in the beginning he who was formed by the first-created—I mean Abel—moved from within himself, made the offering with great accuracy; so also now this righteous man, from his own judgment and sound purpose, according to human ability, as he thought, offers thanksgivings to the Master through the sacrifices. And behold him performing everything with much philosophy. For he did not need a splendid building for this, nor a temple, nor any wonderful house, nor anything else; for he knew clearly that the Master seeks the judgment only 258 and he built an altar on the spur of the moment, and having taken from the clean cattle, and from the clean birds, he offered the whole burnt offerings, and as much as he had the power, he showed the gratitude of his own purpose; and the philanthropic God, having accepted this and crowned the judgment, displays again the generosity from Himself. For the Scripture says: "And the Lord smelled an aroma of fragrant scent." Observe how the judgment of those offering the smoke, and the savor, and all the unpleasantness born from this, He filled with much fragrance. For this reason also Paul was saying, writing: "For we are a fragrance of Christ among those who are being saved and among those who are perishing; to one a scent of death unto death, to others a scent of life unto life." A scent of fragrance. Do not stumble at the speed of the expression, but by your own weakness, having considered the condescension of the words, know from this that the offering of the righteous man became acceptable. For so that we might even through the things themselves know the self-sufficiency of the Master, and that He allowed these things to happen for no other reason, but that He might lead men to gratitude; for this reason He allows them to be consumed by fire, so that the offerers themselves might learn from what is happening that everything is done for their own benefit. But for what reason, tell me, does He allow these things to happen at all? And this again by condescending to the human weakness; since because men were about to incline by little and little toward laziness and to name gods for themselves, and to perform sacrifices to them, He, having anticipated them, accepts these things being offered to Him, so that He might at least in this way turn away those who were about to be dragged off to ruinous error. And that all these things were permitted by Him because of condescension, consider that as time progressed He even accepted circumcision being legislated, not as having the power to contribute anything toward the salvation of the soul, but so that, just as a sign and seal, the children of the Jews might carry it about, a token of their own gratitude, and so it would not be permitted to them to be confounded with the intermingling of the nations.

^A

3. Therefore, blessed Paul also calls it a sign, saying: *And he gave the sign of circumcision, a seal.* For that it contributes nothing at all to righteousness, behold, this just man also, before circumcision was ordained, reached such a height of virtue. And why do I say this? The patriarch Abraham himself, before receiving circumcision, was justified by faith alone. For before the circumcision, he says, *And Abraham believed God, and it was reckoned to him as righteousness.* Why then, O Jew, do you pride yourself on circumcision? Learn that many righteous men existed before it. For Abel also offered his approach through faith, just as Paul says: *By faith Abel offered a greater sacrifice to God than Cain;* and Enoch was translated, and Noah, because of his great righteousness, escaped that terrible storm ^B [259]; and Abraham, before this, was proclaimed for his faith in God. Thus, from above and from the beginning, the race of mankind attained salvation through faith. For this reason, the philanthropic Master allowed sacrifices to be offered to Him, so that, since our nature was still in a more imperfect state, it might have the means both to demonstrate its own gratitude and to avoid entirely the defilement of idol-worship. For if, even with such condescension occurring, the many did not escape destruction, how, if this had not occurred, could one have avoided the ruin from that? *And the Lord God smelled an aroma of sweet savor.* But it was not so concerning the ungrateful Jews. But what? Hear the prophet saying: *Incense is an abomination to me,* as though pointing to the evil intent of those who brought it. For just as here the virtue of the righteous man made the smoke and the fat a sweet-smelling aroma, so in their case the wickedness of those who brought it caused the sweet-smelling incense to be smelled as an abomination. Let us therefore everywhere strive, I beseech you, to show a sound intent. For this is the cause of all good things. ^C For the good Master is not accustomed to heed the things done by us as He does the inward thought, from which, acting as the starting point, we perform these things, and looking toward that, He either accepts or turns away from what is done by us. Whether we pray, or fast, or perform works of mercy (for these are our spiritual sacrifices), or perform any other spiritual work, let us perform it starting from a sound intent, so that we may also receive the crown worthy of our labors. For it would be most absurd for us to undergo the toil but be deprived of the reward, whenever we do not pursue virtue according to the laws given by Him. For it is possible, it is possible due to the ineffable philanthropy of God, to receive the crown for the intent alone, even without having completed the work; and that you may learn this, observe it for me in the case of almsgiving: whenever you see someone cast out in the marketplace and held fast by extreme poverty, and you suffer with him, and stretching your mind toward heaven, you give thanks to the Master both for your own affairs and for the patient endurance of the poor man, even if you are not able to provide for him and dissolve his hunger, you have received the reward perfected by the intent. For this reason the Master also said: *Whoever shall give even a cup of cold water to drink in the name of a disciple, amen I say to you, he shall not lose his reward.* Is it anything cheaper than cold water? But the intent facilitated the reward for him. ^D We shall find the same thing also in the case of the opposite. But it is necessary, at any rate, to urge these things upon your love, so that, knowing the exactness of these things, you may secure the assurance of much gratitude. For hear what Christ says: *He who has looked upon a woman to lust after her, has already committed adultery with her in his heart.* Do you see here, too, again that the condemnation follows from the evil intent, and due to the thoughtless gaze—as if it had issued for him into the act of adultery—the punishment stands over him? Considering these things, then, let us secure our intent everywhere, so that it may cause the things done by us to become acceptable. For if He made the smoke and the fat a sweet-smelling aroma, what will He not do for these spiritual sacrifices of ours, and how great an enjoyment of the grace from above will He not prepare for us? *And the Lord God smelled,* he says, *an aroma of sweet savor.* You have seen the things done by the righteous man, how, as far as the appearance of the things done is concerned, they happen to be simple, yet by his sound intent they are shown to be indeed great. Observe for me, then, the infinite goodness of the philanthropic Master. *And the Lord God said, having thought: I will no longer curse the earth because of the works of men,* because the intent of man is diligently set upon evil things from his youth. *I will not, therefore, strike every living flesh as I have done, all the days of the earth.*

4. Great is the magnitude of the benefit, and great is the vastness of the philanthropy, and ineffable is the excess of the forbearance. *And the Lord God said, having thought.* The word "having thought" is again anthropomorphic, and as if toward our nature. *I will no longer curse the earth because of the works of men.* For even in the case of the first-created, He cursed it, saying: *It shall bring forth thorns and thistles;* and in the case of Cain, again, likewise. Since, therefore, even now He had brought about such a total destruction, in order to comfort the righteous man, and to prepare him to be of good courage, and that he might not persist in calculating to himself: "What is the gain of the blessing that has occurred?" and of saying, "Be fruitful and multiply," if we are to be destroyed again while increasing in number? For even before, He said to Adam, *Be fruitful and multiply,* and He brought a flood. In order, then, that he might not, by calculating these things and turning the anxiety over in his mind, be in a constant state of turmoil, see the philanthropy of the Master. *I will no longer,* He says, *curse the earth because of the works of men.* See how He pointed out that it was because of their wickedness that He brought the curse upon the earth. Then, that we might not think that because they had changed for the better, for this reason He made this promise, He says: *Because the intent of man is diligently set upon evil things from his youth.* A strange kind of philanthropy. Since, He says, the intent of man is diligently set upon evil things from his youth, for this reason, *I will no longer curse the earth.* For I, He says, have shown the things on My part once and twice; but since I see the wickedness increasing, I promise no longer to curse the earth. Then, showing the magnitude of His philanthropy, He added: *I will no longer, therefore, strike every living flesh, as I have done, all the days.* See for me how, through everything, He bestows the greatest comfort upon the righteous man; or rather, not upon the righteous...

man alone, but because of His own goodness, upon the whole human nature destined to exist. ^A For the phrase, "I will not again strike every living flesh," and, "As I have done," and, "All the days," signify this: that there will never again be such a storm, nor will such utter destruction overtake the inhabited world. Then, regarding the permanence of His benefit: "In all the days," He says, that is, for all time, I promise never again to display such indignation, nor to cause such confusion in the mixture of the seasons and the position of the elements. Therefore, He added: "Seed and harvest, cold and heat, summer and spring, day and night shall not cease." This order, He says, shall be immutable; and neither will the earth ever cease to provide its own fruits to the human race, rendering the rewards of labors and agriculture, nor will the turnings of the seasons be shifted, but cold and heat, summer and spring shall be in every cycle of the year. Since at the time of the flood there was a kind of confusion of this whole order, and just as this righteous man had lived for all that time in the ark as in a night, for this reason He says: "Now neither day nor night shall fail in its proper course, but until the consummation of the age the function of these shall be immovable."

Do you see the comfort, sufficient and able to lift up the spirit of the righteous man? Do you see how he receives the reward of his gratitude? Hear also from the following words again of the ineffable liberality: "And God blessed Noah and his sons, and said to them: Increase and multiply, and fill the earth, and have dominion over it. And your fear and your trembling shall be upon all the wild beasts of the earth, and upon all the birds of the heaven, and upon all things moving upon the earth, and upon all the fish of the sea; into your hands I have given everything. And every reptile that is living shall be for you for food. As green herbs I have given you everything. But flesh with the blood of life you shall not eat." It is worthy here to admire the surpassing goodness of the Master. ^B For consider for me again this righteous man being deemed worthy of the same blessing as Adam, and having recalled the authority that had been taken away through his own virtue, or rather through the ineffable philanthropy of the Master. For just as He said to that one, "Increase and multiply, and fill the earth, and have dominion over it, and rule over the fish of the sea, and the reptiles, and the birds of the heaven, and the wild beasts of the earth," so now He says: "And your fear and your trembling shall be upon all the wild beasts of the earth, and upon all the birds. And every reptile that is living shall be for you for food. As green herbs I have given you everything. But flesh with the blood of life you shall not eat." See the same rule being preserved in a different way, the one concerning the first-formed man. For just as there, after entrusting the authority over all things and granting the enjoyment of those in paradise, He commanded him to abstain from only one tree, so indeed here, after the blessing, and after making him fearful to the wild beasts 262 and making all the cattle and birds subject to his hand, He says: "Every creeping thing that is living shall be for you for food; as green herbs I have given you all things." From here begins the eating of meat; not that He might incite them to gluttony, but because men were about to offer sacrifices from them and perform acts of thanksgiving to the Master, so that they might not think that they should abstain from them as if they were consecrated, for this reason He grants the authority of eating, and affords them much freedom. "As green herbs," He says, "I have given you everything." Then, as He had enjoined upon Adam, after the enjoyment of all things, to abstain from the one tree, so also here, after permitting the feasting on all things without fear, He says: "But flesh with the blood of life you shall not eat." What then does the statement mean? What is "flesh with the blood of life"? This means: strangled. For the blood of the irrational animal is its life.

5. Since, therefore, they were about to perform the sacrifices through the irrational animals, He is, as it were, instructing them, saying that the blood is set apart for Me, but the flesh for you. And He does this, checking from above their impulse toward murder. And that this is true, and that He is wishing to make them more circumspect from this point on, these things are ordained; ^C hear what follows. "For your blood," He says, "of your souls, I will seek it from the hand of all the wild beasts, and from the hand of man, the brother, I will seek the soul of man." What then? Is the soul of man the blood? Not this is what He says; God forbid. But He uses common human parlance, as if someone were to say to another, "I hold your blood in my hands," instead of, "I have the authority of your destruction." For that it is not the blood of man that is the soul, hear Christ saying: "Do not be afraid of those who kill the body, but are not able to kill the soul." And see the great difference He made. "He who sheds," He says, "the blood of man, in place of his blood it shall be shed, because in the image of God I made man." Consider for me how He has fortified the fear through the precept. Even if the fact that he is of your own race, He says, does not become an obstacle for you, nor does the communion of nature restrain you from the evil undertaking, but having even pushed aside brotherly sympathy, you become wholly given to this impious daring, consider that he has been created in the image of God, and of how great precedence he has been deemed worthy by God, and that he has received authority over all of creation, and cease from your wicked intent. What then do they say? If someone commits myriad murders, and sheds so much blood, how shall he pay a just penalty, when his own blood is shed in return? Do not reason thus, O man, but consider that such a body will soon receive the incorruptible body, that which is able to undergo continuous and eternal punishment. And consider also that, how with precision He has ordained it. For in the case of man, He says, "Do not shed blood"; but in the case of the irrational animals, He did not say, "Do not shed," but, "But flesh with the blood of life you shall not eat." There, "Do not shed"; here, 263 "Do not eat." Do you see how light His legislations are? How light and easy the commandments? How He seeks nothing heavy or burdensome from our nature? For some say that the blood of the irrational animals is heavy, earthy, and disease-causing. But we ought to show our observance, not because of that more philosophical argument, but because of the legislation of the Master. Then, that we might learn precisely for what reason He made such precision in this commandment, and that He is restraining the murderous intent of men, He says, "But you, as for yourselves, increase..."

and multiply, and fill the earth, and have dominion over it." He did not say this simply, but as if to say, "You, who are few and easily numbered, fill the entire earth and have dominion over it." That is: have the rule, and the authority, and the enjoyment. ^A Observe for me the philanthropy of God, how, by bestowing great benefits first, He then gives both law and commandment. And just as in the case of Adam, after settling him in Paradise and granting him such enjoyment, He then commanded him to abstain from the tree; so also here, after promising no longer to bring upon the earth such utter destruction, nor to show such indignation, but that all the elements should remain unmoved until the consummation, each fulfilling its own course and its own order, and after deeming them worthy of blessings and granting them the ancient authority over all irrational creatures, and providing the permission for meat-eating, He then says, "Except you shall not eat flesh with the blood of the soul." ^B Do you see how He benefits them first and shows forth an unspeakable generosity, and only then gives commands? Yet among men, this would never happen. For men prefer that the things commanded by them be first put into action, and that those who receive the commands show much good will and complete their fulfillment, and only then [they deign] to reward those who have shown great obedience. But in the case of the common Master of all, it is the opposite: He benefits [us] first, and by the abundance of the benefits He draws our nature to Himself, and then He commands light and easy things, so that, stirred by the ease of the commandments and the benefits already received, we may be impelled toward their fulfillment.

Let us not, therefore, be slothful, beloved, nor be sluggish concerning obedience to the things commanded, both by considering the benefits already received, and the ease of the commandments, and the magnitude of the promises stored up for us after their fulfillment; but let us be vigilant and let us make haste for the working of the commandments given to us by God, and let us not cast away the paths which He granted to our nature to contribute to the salvation of our souls, but by using the remaining time of our life to good purpose, let us both wash away our sins and store up for ourselves much boldness—and especially now, as the remaining part of the holy Forty Days is still upon us.

6. For the number of days remaining is not small, if we should desire to recover even a little. And I said this, not because the correction of our sins requires only this much time, but because we have a Master who is philanthropic and gentle, and He does not require much time—only if we approach Him with much fervor and watchfulness, having stood aside from all past ways of living, and having fastened ourselves to the grace from above. ^C For indeed the Ninevites, burdened by such a multitude of sins, because they used much and exact repentance, had no need of more than three days to call forth God’s goodness and to cause the decree which had been brought forth against them to be rendered void. And what do I say, the Ninevites? The thief on the cross did not even need a single day. And what do I say a single day? Not even a brief hour. So great is the philanthropy of God toward us. For when He sees the tension of our purpose and that we approach Him with a burning desire, He does not hesitate, nor does He delay; but He offers His own generosity quickly, and says, "While you are yet speaking, I will say, Behold, I am present."

If, therefore, we should desire to show some diligence in these few days, and to make good use of the alliance that comes from fasting, and having shaken off slothfulness, to offer fervent prayers to the Master, to pour forth warm tears, to accuse ourselves constantly of the sins we have committed, to set our wounds before Him as if before a Physician, and to show the sores of the soul, and to seek the healing that comes from Him, and to offer the other things that are from ourselves—compunction of mind, precise contrition, abundant almsgiving—to bridle the remaining passions that disturb our reasoning, and to banish them from our soul, and ^D neither to be besieged by the desire for wealth, nor to hold a grudge against our neighbors, nor to be inimically disposed toward our kin. For nothing, nothing does God so hate and turn away from, as the man who holds a grudge and constantly keeps enmity toward his neighbor in his soul. For so great is the harm of this sin that it [even] repels the philanthropy of God. And that you may know, I wish to remind you of the parable existing in the Gospel, how that man who received the remission of the ten thousand talents from the master, since he fell down, and begged, and supplicated. For, he says, his lord was moved with compassion, and released him, and forgave him the debt. Do you see the compassion of the master? That [servant] was falling down, begging that a deadline be given to him. "Have patience with me," he says, "and I will pay you everything." But the good master, the guardian and lover of mankind, being moved toward the suppliant, did not provide as much as he asked, but even more than he even conceived. For it is his custom always to exceed and to anticipate our requests. Since, therefore, that man begged for leniency and promised to make full payment, He, overcoming our transgressions with goodness, being moved with compassion, at last released him and forgave him the debt. Do you see what indeed the servant asked for, and how much the master forgave? Observe again this same man’s senselessness. For it was necessary, according to such philanthropy and such unspeakable benefit as had been done to him, for him to have become most sympathetic toward his kin, but he shows the opposite. For, it says, having gone out, this very man, who received the remission of the ten thousand talents. Hear, I entreat you, with precision; for the things that happened to him are sufficient to stir our soul and to compel us to banish this grievous disease from our mind. This man, therefore, having gone out, found one of his fellow-servants who owed him one hundred denarii. Observe how great the distance is. Here is a fellow-servant owing a hundred denarii; there, a master exacting payment, and it was ten thousand talents; and yet, because He saw him supplicating and begging, He forgave. But this man, having seized him—"His fellow-servant fell down," he says. See how he was constantly choking him, saying, "Pay me what you owe." What then? The evangelist turns this word: "His fellow-servant," not simply, but so that we might learn that there is no difference between them. And yet, this same supplication toward

^A the Master, he produced, saying: "Have patience with me, and I will pay thee all." And he, he says, "went and cast him into prison, till he should pay the debt." O, the excess of ingratitude! Having fresh in his memory the magnitude of such great bounty, not even so did he endure to think of anything sympathetic; but formerly he was choking, and now he even cast him into prison.

7. But see what happens.

8. Think, then, for me, beloved, how great the magnitude of this virtue is from the rewards which God, the Lord of all, has promised to those who have achieved it. For having said, "Love your enemies, bless those who persecute you, pray for those who despitefully use you"—because the commandments were great and touched the highest summit—he says: "That you may become like your Father who is in heaven, because he makes his sun to rise on the wicked and the good, and rains on the just and the unjust." Did you see, according to human capacity, to whom he becomes similar who not only does not take vengeance on those who have offended him, but is even eager to pray for them? Therefore, let us not deprive ourselves through sloth of such gifts and of the rewards

of all that transcends speech; rather, let us strive with all our might to accomplish this, and by constraining our reasoning, let us train it to yield to the command of God. For this reason, I too have now offered this exhortation, and brought the parable into our midst, and showed the greatness of the accomplishment and how much profit comes to us from it, so that, while there is still time, each of us, if he has anyone disposed towards him with enmity, should make haste to reconcile him to himself through much attention. And let no one say to me, "I have urged him once and a second time, and he did not accept it." If we do this from sincerity, let us not cease [268] until, by much persistence, we have conquered and drawn him to us, and removed the hostility towards us. For do we not bestow something upon him as well? The benefit of the kindness passes over to us; we draw to ourselves the good grace of God, we store up for ourselves the forgiveness of sins, and we receive from this great boldness before the Master. If we accomplish this, we shall be able to approach this holy and fearful table with a pure conscience, and to utter those words conjoined with the prayer with boldness. The initiated know what is being said. Wherefore I leave it to each one’s conscience to know how, once we have accomplished the commandment, we might at that fearful time utter these things with boldness. But if we are slothful, what would not be the cause of condemnation for us, as we do the opposite of these words, daring simply and rashly to bring forward the words of the prayer, and piling up fire upon ourselves, and calling forth the indignation of the Master? I rejoice and am glad to see you hearing the things spoken with pleasure, and showing by your applause that you are eager to become ready to put this mastery-given exhortation into action. For this is the healing of our souls, this is the medicine for our wounds, this is the best way of pleasing God, this is the greatest proof of a God-loving soul: to accept everything for the sake of the command of the Master, and not to be dragged down by the weakness of our own reasoning, but to become superior to the passions, reflecting on the kindnesses that have occurred from God to us each day. And however much we might demonstrate, we would not be able to reach even the smallest portion of those already provided to us, those happening to us each day, and those good things stored up for us, if we should wish to put into action the things commanded by Him. Therefore, each one departing from here, let him make this his work, and let him hasten as if toward a great treasure, and let him not delay even a little. And if it should be necessary to toil, if to search, if to go a long way, if there be any difficulties, let us remove all these obstacles. Let us be concerned with one thing only: how we might be able to bring the command of the Master into action, and receive the reward for the obedience. For do I not know that it seems heavy and burdensome to go to one who is hostile and at enmity, and to stand and speak with him? But if you consider the dignity of the promise, and the greatness of the reward, and that the benefits do not redound to him, but to you, all will appear light and easy to you. Therefore, revolving these things in our minds, let us prevail over habit, and with pious reasoning let us become fulfillers of the commandments of Christ, that we also may be deemed worthy of the rewards from Him, by the grace and love for mankind of His goodness, with whom to the Father together with the holy Spirit be glory, power, honor, now and always and unto the ages of ages. Amen.

HOMILY XXVIII

*And God said to Noah, and to his sons with him, saying: And behold I establish my covenant with you, and with your seed after you, and with every living soul with you, from the birds and from the cattle, and to all the wild beasts of the earth.*

α'. Having set before us yesterday the blessing of which Noah was deemed worthy by the Master after his departure from the ark, having built an altar, and offered thanksgiving sacrifices, and shown his own gratitude, we were not able to proceed further, and to go through the whole reading, and to show the condescension and the providence of the loving God, which He displayed toward the righteous man. For since the discourse was extended to a great length for us, we quickly curtailed it, so as not to overwhelm your memory with the multitude, nor to spoil what has already been said with what comes after. For it is not merely this that we have been eager for—to say many things—but we wish to say as much as it is possible for you to retain in memory, and so depart having gained profit from it. For if we are going to say more than is necessary, and you are to reap nothing from what is said, what is the profit? Knowing, therefore, that we have undertaken this toil for your benefit, we consider that we have received a sufficient reward if we should see your progress clearly holding the things said, and storing them in the bosoms of your mind, constantly moving and ruminating on them ᵇ. For the memory of things already said will prepare you to receive with greater ease what is about to be said, and thus as time goes on, you will become teachers to others as well. For this is our whole vigilance and eagerness, that you all might become perfect and well-fitted, and that nothing of what is contained in the divine Scriptures should escape you. For the knowledge of these things, if we should wish to be sober and watchful, will contribute the greatest things to us toward the best way of life, and will make us more eager toward the labors of virtue. For when we are taught that each of the righteous who possessed much boldness toward God walked through trials and tribulations all their life, and displayed much patience and thanksgiving, and thus were deemed worthy of the rewards, how shall we not also strive ᶜ to walk the same path as they, that we may also attain the same rewards as they? Therefore I urge you that each day you work out some addition, and increase your building according to God, and keep what has already been accomplished with security and much guard, and add what is lacking, so that thus you may reach the very summit of virtue, for our boast, for the building up of the Church, for the glory of Christ. For indeed, seeing your insatiability regarding spiritual instruction, I [270] do not cease each day, although I am conscious of much poverty in myself, to set before you the repast from the divine Scriptures, and whatever the grace of God may grant for His own love for mankind and for your benefit, this I set before your ears. Come then, and today let us show your love for the exceeding great love of God for mankind, which He displays toward human nature, setting before you the things said by God to Noah. And God said to Noah, and to his sons. After blessing him and his sons, and saying, "Increase and multiply,"

^A to use all animals, even as the green herb, and commanded them not to eat of the flesh in the blood, still showing care for the righteous man and for those who were to come after him, and always lavishing benefits upon our nature, He adds again greater benefits and says: "And God said to Noe, and to his sons with him, saying: Behold, I establish my covenant with you, and with your seed after you, and with every living soul with you, from the birds and the cattle, and with all the beasts of the earth, as many as are with you, from all that went out of the ark; and I will establish my covenant with you, and all flesh shall no more die by the water of the flood, and there shall no more be a flood of water, to destroy all the earth." Since it was likely that the righteous man was still anxious, and his mind was broken by fear, and that if any small rain shower happened to occur, he would be distressed and recoil, as if such a storm were again overtaking the inhabited world, in order that he himself might be confident, and all those who come after him, the good Master, knowing that even a common thing could trouble him—for the experience of what had passed was enough to cast much fear—since it was likely that this blessed man would be terrified and afraid even from a casual rain, for this reason the good God, as it were preparing him to be confident, and relieving him of every fear, and establishing him in great safety and cheerfulness, promises him no more to bring such punishment.

^B 2. And this, indeed, He had promised even before the blessing, saying, as you heard, that "I will no more curse the earth," even if men increase their wickedness, but yet I will no longer subject the race of men to such a penalty. For showing His unspeakable philanthropy, He promises this again, that the righteous man may have boldness, and not reason within himself and say: "Even though He has already deemed our race worthy of blessings, and prepared it to increase into a multitude, He has brought this total destruction." Therefore, so that He might cast out every agitation from his thoughts, and he might be fully assured that this will no more be; for just as, He says, I brought the flood through philanthropy, so that I might cut off wickedness, and that they might not proceed further, so also now, because of My own philanthropy, I promise no longer to do this, that living free from all discouragement, you may thus pass through your present life. Therefore He says: "Behold, I establish my covenant," that is, I make agreements. Just as in human affairs, when someone promises something, he makes an agreement and provides much assurance; so also the good Master says: "Behold, I establish my covenant." And He well said, "I establish," instead of: Behold, I am renewing what has been brought about by the total destruction from their transgressions, and I am establishing My covenant with you and with your seed after you. Behold the philanthropy of the Master: not only with you, He says, do I establish the covenants, but I also declare them firm for those who come after you. Then, so that He might show His own generosity, He says: "And with every living soul with you, from the birds and from the cattle, and with all the beasts of the earth, as many as are with you from all that went out of the ark; and I will establish my covenant with you, and all flesh shall no more die by the water of the flood, and there shall no more be a flood of water, to destroy all the earth." Do you see the magnitude of the ^C covenants? Do you see the unspeakable generosity of the promises? Consider how He again extends His philanthropy even to the irrational creatures and the beasts, and with good reason. For what I have often said, this I say now: because for man these were produced, for this reason these also now share in the benefit that is happening to man. And the covenant seems to be common both to him and to the irrational creatures, but it is not so. For even this happens for his own consolation, that he may have knowledge of how much honor he enjoys, the benefit not remaining only as far as himself, but for his sake even all these things end up enjoying the generosity of the Master. "And all flesh shall no more die," He says, "by the water of the flood, and there shall no more be a flood, to destroy all the earth." Do you see how, once and twice and many times, He promises no more to bring such a total destruction, so that He might cast out the agitation of the righteous man's reasoning, and prepare him to be confident concerning what is to come? Then, not looking to His own nature, but to our weakness, He is not content with the promise by words alone, but demonstrating the condescension towards us, He provides a sign capable of extending throughout all ages to relieve the race of men from such fear, so that even if much rain should descend, or if the winter should become more severe, or if the flood of waters should rise in multitude, not even then should we have to be afraid, but be confident, looking to the sign that has been given. "And the Lord God said to Noe: This is the sign of the covenant which I give between me and you." See with what honor He has dealt with the righteous man. For as if a man were debating with a man, so He also makes the agreements with him, and says: "This is the sign of the covenant which I give between me and you, ^D and between every living soul that is with you, for generations to come." Do you see the sign being given to all life, extending into generational ages? Not only to all living things does He give the sign in common, but it is also continuous and co-eternal with the constitution of the world. What then is the sign? "I put my bow in the cloud, and it shall be for a sign of a covenant between me and the earth." Behold, along with the promise through words, I also give this sign, the bow, I mean, which some say comes to be from the sun casting its rays towards the clouds. If My word, He says, does not suffice, behold, I also give a sign that I will no more bring such a punishment. Therefore, seeing this sign, be relieved of fear. "And it shall be, when I bring clouds upon the earth, that the bow shall be seen in the cloud, and I will remember the covenant, which is between me and you, and between every living soul in all flesh." What are you saying, O blessed prophet? "I will remember," He says, "My covenant," that is, My agreement, My profession, My promise; not because He Himself has need of a reminder, but so that we, looking at that given sign, might suspect nothing harsh, but immediately, coming to a reminder of the promise of God, we might be confident that we shall suffer nothing of the sort.

3. Do you see the condescension of God, how much concern He takes for our race? How great a magnitude of philanthropy He displayed, not because He saw the turning of men, but that through all things He might teach us of His kindness.

^A And there shall no longer be water for a flood, to destroy every flesh; no such rain shall be again. Since He knows that human nature fears this, ^B see how repeatedly He makes the promise, as if saying: "Even if you should see a great downpour of rain, do not suspect anything so grievous. For the water shall not be for a flood, to destroy all flesh; no such rain shall be again, nor shall human nature experience such provocation again." And it shall be, He says, "My bow in the cloud, and I will see it to remember the everlasting covenant between God and between every living soul in all flesh." Observe how, wishing to lead human nature into confidence and assurance, He uses such humility of words. "And I will see," He says, "to remember My covenant." Is it then the sight that brings it to His memory? Let us not suspect this—God forbid! But rather, that when we see this sign, we may have confidence in the promise of God, and that it is not possible for God's promises to fail. And God said, He says, to Noah: "This is the sign of the covenant, which I have established between Me and between all flesh that is upon the earth. You have received," He says, "the sign which I have given between Me and all flesh that is upon the earth." ^C No longer agitate your mind, nor trouble your reasoning, 273 but looking to this, have good hopes yourself, and let all who come after you enjoy the consolation herein. And let the sight of the sign provide courage, that no such surge shall encompass the inhabited world again. For even if men's sins increase, yet I will fulfill those things which I have promised, and I will no longer cause such indignation against all. Did you see the excess of goodness? Did you see the magnitude of condescension? Did you see the intensity of His care? Did you see the promise of His liberality? For He did not extend His benefit to only two or three or ten generations, but He promised that it should be extended to the constitution of the world, so that we might be brought to our senses by both things: both by those who, because of the multitude of their sins, received such punishment, and by those who, because of His unspeakable philanthropy, were counted worthy of such a promise. For as for those who have sense, benefits draw them to obedience to the commandments even more than punishments do.

Do not, then, let us be ungrateful. For if, even before we displayed any good, or rather, even when we had committed acts worthy of punishment, He counted us worthy of such a benefit—if we become grateful, and display thanksgiving for what has preceded, and make a great change for the better, of how much liberality from Him shall He again count us worthy? For if He benefits us when we are unworthy, and acts with philanthropy toward those who have sinned, if we withdraw from wickedness and pursue virtue, what shall we not attain? For on this account, He anticipates, bestowing many benefits upon us, and when we have sinned, He again deems us worthy of pardon, and does not bring punishments immediately upon our heels, so that by all means He might draw us to Himself, both by those things with which He benefits us, and by those with which He is long-suffering. And often, even by those whom He punishes, He wishes to lead others, so that, brought to their senses by the fear of those, they might escape the experience of punishment. Have you seen His ^D ingenious philanthropy, how all things that come from Him are done for this one end alone, for our salvation? 274 Thinking on these things, then, let us not be slothful, nor neglect virtue, nor pass over the laws laid down by Him. For if He sees us turning and keeping still, and generally making some beginning, He Himself also contributes what is from Him, making all things light and easy for us, and not leaving us even to feel the labors of virtue. For when the soul stretches its mind toward God, it can no longer be deceived by the sight of things seen, but passing over all things, it imagines more accurately than those things lying before our eyes those things which are not seen by bodily eyes, and which are not subject to change, but remain continuously, and are fixed, and are immovable. For such are the eyes of the mind: they look continuously toward the sight of those things, and being illuminated by the brightness from there, they pass over all things of the present life as a dream and a shadow, no longer enduring deception, nor able to be misled. But even if they see wealth, they immediately laugh at it, knowing that it is more ungrateful than any runaway, leaping from this man to that, and never stands still, but also inflicts ten thousand evils on those who possess it, and, so to speak, pushes them and casts them down the precipice of wickedness. And even if they look upon the beauty of the body, again they are not turned back, considering its perishable nature, its instability, and that a disease suddenly coming upon it has vanished all that beauty, and that even before disease, old age, having overtaken it, has rendered the appearance, which was beautiful before, unpleasant and joyless, and death, having come upon it, has destroyed all the bloom of the body. And even if they see someone clothed in glory, or power, or one who has risen to the very summit of honors and is enjoying all prosperity, they pass over this person too, as having nothing certain or immovable, but rather they pass over him as they pass over the currents of rivers, for he prides himself in those things more than they do. For what is more trivial than all the glory of the present life, when it is compared to the flower of the grass? "For all glory of man," he says, "is as the flower of the grass."

4. Did you see, beloved, how with precision the eyes of faith see, whenever the mind is stretched toward God? Did you see how they can be misled by none of the things seen, but have the correct judgment of things, enduring no deception? But, if it seems good, let us turn back again to the sequence of the discourse, and adding a few things, let us bring the teaching to a close, so that the memory of what has been said might be set in your minds. For since the divine Scripture finished the narrative concerning the divine sign, it wishes to teach us again the things concerning the righteous man and his sons, and says: "And the sons of Noah who went out of the ark were Shem, Ham, Japheth. And Ham was the father of Canaan. These three are the sons of Noah; from these were scattered upon all the earth." It is worthy here to inquire, for what reason, having made mention of the three sons of Noah, did the divine Scripture add, "And Ham was the father of Canaan"? Do not think, I beseech you, that this was thrown in simply; for there is nothing of the things lying in the divine Scripture which is spoken without some reason, holding much benefit hidden within it. For what reason, then, did it mark out and add that "Ham was the father of Canaan"? It wishes through this to hint to us the excess of his intemperance, and that not even of the…

^A affliction which he endured from his taskmasters could it weaken their multitude, but rather they increased in number 276 all the more. For it was the impetus from above that was working all things through opposite means.

5. That all things obey the command of God. Through adversaries God makes faith increase.

When, therefore, God commands, do not seek to investigate things according to human sequence. For being above nature, He does not need the sequence of nature, but He even makes things grow through the very things that hinder them. In the same way, then, even now, from those three He replenished the whole inhabited world. For it says, "From these three were they dispersed over all the earth." Have you seen the power of God? Have you seen how, even if the obstacles were many, there is nothing that interrupts His will? The same thing can be seen happening with regard to faith. For with such enemies attacking, with so many enslaving, and with kings, and tyrants, and peoples rising up and doing everything so as to extinguish the spark of faith, through the very people who were plotting, through those who wished to hinder, such a flame of piety was kindled that it took hold of the entire inhabited world, and the wilderness as well. For whether you go to the Indians, or to the Scythians, or even to the very ends of the earth, or to the ocean itself, you will find everywhere the teaching of Christ illuminating the souls of all. For the wonderful and paradoxical thing is that the Word of piety transformed even those barbarian nations themselves, and they learned to philosophize, ^B and having departed from their ancient habits, they arrayed themselves toward piety. And just as through those three the Creator of all caused the multitude of men to increase; in the same way, also, with regard to the faith, through the eleven, the fishermen, the unlettered, the common men, He drew in the whole inhabited world. And these unlettered men, and common men, and fishermen, stopped the mouths of the philosophers, and just as if winged, so did they run through the inhabited world, sowing the Word of piety and cutting out the thorns, and pulling up the ancient customs, and planting the laws of Christ everywhere; and neither having few numbers, ^C nor lack of learning, nor the harshness of the commands, nor the fact that the entire human race was pre-occupied by ancient custom, was able to become an obstacle for them, but grace destroyed all these things by paving the way, and they worked all things with ease, receiving an even greater zeal through the very obstacles. For at one time, being scourged, they retreated rejoicing, not because of the scourges themselves, but "because they were considered worthy to suffer for the name of Christ." At another time, having been thrown into prison, since they were let out by an angel, they again had the same ^D disposition, and reaching the temple, they let down the Word of teaching, "snaring" the multitudes into piety; and again being seized, not only did they not become more sluggish there, but they displayed even greater boldness, standing in the midst of a maddened populace and gnashing their teeth, saying: "We must obey God rather than men." Have you seen the greatness of their boldness? 277 Have you seen the common men, the fishermen, disregarding so many maddened multitudes, ready for murders and slaughter? But you, hearing these things, beloved, do not attribute the events to them, but to the grace from above, which was strengthening and anointing their zeal. For even this blessed Peter himself, when he was [healing] the [man] lame from his mother’s womb—

willed. For just as with men, the gratitude shown toward those who have bestowed benefits makes them more illustrious, so too with the philanthropic God, when we do this, we render ourselves more illustrious; since He does not wish this to be done because He is in need of our praise, but so that the profit may redound back to us, and we may render ourselves worthy of greater assistance. For if we are not able to do this as is fitting—for how could we, bound as we are by such great weakness of nature? And why do I speak of human nature? For not even those incorporeal and invisible powers themselves, and the principalities and the authorities, and the Cherubim and the Seraphim, will be able to offer up the doxology that is fitting, even while giving thanks; yet, nevertheless, to offer up thanksgiving according to our ability would be just, and to glorify our Master continuously both through the praise of words and through an excellent manner of life. For this, indeed, would be the most illustrious praise of all, when we offer up the doxology with a myriad of tongues. For the virtuous man prepares each of those who look upon him to praise his own Master; and the doxology from them bestows much and ineffable favor upon the one who provides the cause, from the Master. What, therefore, could be more blessed than we, if we were to intend not only ourselves to glorify the good God through our own tongue, but also to rouse all our fellow-men to the doxology on our behalf? For such is the power of virtue, that it is able to hymn the Creator with a myriad of mouths. For nothing could be equal to an excellent manner of life, O beloved. For this reason the Lord also said: "Let your light shine before men, that they may see your good works, and glorify your Father who is in heaven." Do you see how, just as light appearing drives away darkness, so too virtue, when seen, puts wickedness to flight and, having driven away the darkness of error, moves the mind of the onlookers toward doxology? Thus, therefore, let us strive for our works so to shine that our Master may be glorified. Christ said these things not so that we might do anything for exhibition—God forbid—but so that, living with precision and according to what is pleasing to Him, we might neither provide room for any blasphemy, nor, through the practice of good works, prepare those who see them to glorify the God of all. For then, indeed, we shall both draw to ourselves greater favor from Him, and be able to escape punishment, and attain to ineffable blessings, by the grace and philanthropy of our Lord Jesus [155] Christ, with whom, to the Father, together with the holy Spirit, be glory, dominion, and honor, now and always, and unto the ages of ages. Amen.

HOMILY XXVII

And Noah built an altar to the Lord, and took of all the clean cattle, and of all the clean birds, and offered up a whole burnt offering upon the altar.

4. You saw yesterday the kindness of the philanthropic Master, how He brought the righteous man out of the ark, having liberated him from the life there, and having released him from that grievous and strange prison, and having rendered to him the rewards for his patience by saying: "Be fruitful and multiply." Let us learn today the gratitude of Noah, and the thankful soul, through which he again drew forth from God a greater and far more excellent favor toward himself. For such is God: when He sees men having become grateful for the things that have already passed, He lavishes His own gifts. Let us strive, then, both of us, to offer up thanksgiving to the Master according to our ability for the good things that have come to us from Him, that we may be deemed worthy of even greater things, and never forget the benefits that have been bestowed upon us by God, but always turn these over in our own mind, so that, being impelled by memory, we may offer thanksgiving continuously, even if they are so many in number that even our own reasoning is not sufficient to recount the bounty toward us that He has manifested. For what could one consider of the things already done for us, the things promised, the things that happen each day: that He brought us from not-being into being, that He graciously gave us both soul and body, that He created us as rational beings, that He granted us to breathe this air, that He brought forth the entire creation for the sake of human nature, that He Himself indeed wished from the beginning for man to enjoy the life of paradise, and to have a life free from pain, and one removed from all toil, and to have nothing less than the angels and those incorporeal powers, while existing in a body, but indeed also to be superior to bodily needs? Then, since through negligence he was led into the deception of the devil, which was brought about through the sight, not even so did He cease to benefit the one who had sinned, the one who had transgressed, but even through the things by which He punished him, just as we were saying yesterday, He manifested the excess of His own philanthropy, and deposited many other and innumerable forms of benefits upon him. And then, as time went on, and the human race increased and inclined toward wickedness, since He saw that the wounds were becoming incurable, like some evil leaven, He caused the workers of wickedness to vanish, leaving behind this righteous man, to be the root and beginning of the race of men. And again, observe how much bounty He manifests toward him. From this righteous man and his sons, He prepared the entire human nature to increase to such a great [256] multitude, and, having selected the righteous little by little—I mean the patriarchs—He set them as teachers for the rest of the human race, able to lead all back through their own virtue, and, like physicians, able to heal those who had fallen ill. At one time He leads them into Palestine, at another time into Egypt, at once exercising the patience of His own servants, and showing His own power more clearly; and He continued thusly, caring continuously for the salvation of men, revealing prophets, and causing signs and wonders to be performed through them. Then, that I may speak in summary: just as the waves of the sea, even if we were to force them a myriad of times, could never be numbered, so too neither could the diversity of the benefits of God which He demonstrated toward our nature. And as a final act, since He saw that after such great providence human nature was still in need of much and ineffable philanthropy, and that nothing more was availing, neither the patriarchs, nor the prophets, nor those paradoxical wonders, nor the punishments and admonitions brought upon them in each instance, and those repeated captivities—as though He lamented for our race—He raised up, so to speak, from the Father’s bosom the physician of souls and bodies, His only-begotten Son, who, having taken the form of a servant, He prepared to be born of a virgin, and to walk among us, and

^A many sins, let them not despair of their own salvation; rather, contemplating the ineffable philanthropy of God, let them hear the word of God again through the prophet who says: "Does he who falls not rise again, or does he who turns away not turn back?" And again: "I do not desire the death of the sinner, but that he should turn and live." Do you see, beloved, how each of the things written in the divine Scripture was handed down for no other reason than for our benefit and the salvation of the human race? Let each of us, therefore, considering these things, apply the appropriate medicines from thence to himself. For it is proposed to all with freedom, and it is permitted to whomever wishes to apply the medicine suitable to the ailment bothering him and to receive health with the greatest speed, provided only that one does not shake off the healing that comes from this treatment, but rather shows one's own gratitude. For there is no human passion, whether of the soul or body, that cannot receive healing from this source. ^B For tell me, what if someone enters here oppressed by grief and the pressures of affairs, and because of this is buried in despondency? By entering, and immediately hearing the prophet say: "Why are you sorrowful, O my soul, and why do you trouble me? Hope in God, for I will confess to him; he is the salvation of my countenance, and my God," he goes away having received sufficient consolation, having shaken off all that despondency.

Another, again, oppressed by extreme poverty, is disgruntled and vexed, seeing others flowing with wealth, and acting proud and filled with much pretension. He, too, hears that same prophet saying: "Cast your care upon the Lord, and he will sustain you"; and again: "Be not afraid when a man becomes rich, or when the glory of his house is increased: for when he dies he shall receive nothing at all." Another, again, suffering conspiracies and slanders, is vexed and thinks life not worth living, being unable to find human help from anywhere. Yet he is taught by this blessed prophet in such circumstances not to flee to human alliance; for he hears him say: "They slandered me, but I would pray." Do you see whence he seeks his alliance? "Others," he says, "weave deceits and slanders and conspiracies, but I flee to the impregnable wall, to the sure anchor, to the harbor without waves, to prayer, through which all things that are difficult for me become light and easy." ^C Another, again, is despised and neglected by those who formerly courted him, and is abandoned by his friends, and this is what most confounds him and unsettles his mind. But this man, too, if he wishes, coming here will hear this blessed one saying: "My friends and my neighbors drew near and stood against me, and those closest to me stood far off, and those who sought my soul used force; and those who sought my evils spoke vanities and meditated deceits all the day." Do you see how he shows them weaving conspiracies and displaying constant warfare even unto death? For "all the day" signifies that it was through his whole life. What, then, did he do when those people were plotting and fabricating these things? "I," he says, "like a deaf man did not hear, and like one ^D who is dumb and does not open his mouth, and I became as a man who does not hear and has no reproofs in his mouth." Do you see the perfection of philosophy, how through these opposite paths he prevailed? They were weaving deceits, and he was even closing his ears so as not to hear; they would not cease for all that time, whetting their tongues and speaking vanities and deceits, while he, with his silence, was restraining their madness.

And why did he dispose himself in this way, even while those men were fabricating these things, and he was as one deaf, and dumb, and having neither ears nor tongue? Hear him stating the reason for such great philosophy: "For I hoped in thee, O Lord." "Because," he says, "I detached myself from the hope in others and attached myself to the hope in thee, there was no cause for me to care for what was being done by them." For the turning to God is sufficient to scatter everything, and to render both their conspiracies and their engines void, and to allow nothing of what was being fabricated by them to come to effect.

II. Scriptural remedy for troubles.

See how it is possible for everyone to take the appropriate medicine from here for each of the calamities that beset human nature, to go away, and to cast off all worldly despondency, and to be bowed down by nothing of what happens. For this reason, I entreat you to walk here constantly and to pay close attention to the reading of the divine Scriptures, not only when you arrive here, but also at home to take the divine Books into your hands and to receive with care the benefit therein contained. For great is the profit born from this: first, this very thing, that the tongue is reshaped through the reading; then, the soul is winged and becomes uplifted, being illuminated by the light of the Sun of righteousness, at that very time being freed from the filth of evil thoughts, and enjoying much calm and peace. And what bodily food is for the sustenance of our strength, reading becomes for the soul. For it is spiritual food; it strengthens the mind/reason, and makes the soul strong, more vigorous, and more philosophical, no longer allowing it to be caught by irrational passions, but making its wing light, and elevating it to, so to speak, heaven itself. Therefore, let us not be negligent, I entreat you, of such great profit, but let us be zealous to have the divine Scriptures at home as well, and when we arrive here, let us not waste our time on nonsense and unprofitable conversations, but let us concentrate ourselves for the reason we have come, and let us attend to the things being read, so that we may reap more, and so depart from here. If you intend to fall back into inopportune and useless conversations upon entering here again, what is the profit? For how is it not absurd to be zealous to take everything from a worldly festival, and yet, when coming to this spiritual festival, not to make every effort to take something useful and store it in the soul, and so depart, especially since no expenditure of money is required, but only the contribution of zeal and a determined mind? Therefore, so that we do not become worse than those who go to worldly festivals, let us be zealous to show much care and watchfulness.

^A Let us provide that we may have a very vigilant heart, so that viaticum may not be lacking for those about to depart hence, which may suffice not only for ourselves but which we may also be able to supply to others, by correcting a wife, and servants, and a neighbor, and a friend, and indeed even an enemy. For such are spiritual doctrines, as they are proposed as common to all, and there is no inequality in them, unless when someone brings a more intent mind, and excels another with more fervent desire. Therefore, since there is such great profit from this teaching, come, let us propose today’s readings in our midst, and with a fruit gathered from some discussion therein, let us return home.

How the drunkenness of Noah ought to be excused.

Whether Noah discovered the vine.

^A Well, perhaps someone might say: "And why was a plant so full of such evils introduced into life?" Do not speak, O man, of what comes to mind lightly. For the plant is not evil, nor is wine wicked, but rather the use of it contrary to what is right. For since the deadly sins are not born from the wine, but from the corrupted judgment, and from the fact that by intemperance one destroys the benefit derived from it; for this reason now, after the flood, He shows you the use of wine, so that you may learn that even before the use of wine, human nature had swerved into an excessive uncleanness, and had demonstrated a great intensification of sins, even though wine was nowhere to be seen; so that when you see the use of wine, you may not blame the whole thing on the wine, but on the corrupted faculty of choice that has deserted to wickedness. Moreover, consider also where wine proved useful, and tremble, O man. For the mystery of our salvation is accomplished through the good things of this. Those who have been initiated understand what is said. “And Noah,” he says, “began as a man, a tiller of the ground; and he planted a vineyard, and drank of the wine, and was made drunk, and was uncovered in his house.” For it is terrible, it is terrible, beloved, this drunkenness, and capable of blinding the senses and drowning the reason. For it causes a man who is rational and has been entrusted with the rule over all things, to lie there bound as if he were a corpse, incapable and ineffective—or rather, worse even than a corpse. For the latter happens to be incapable of both good and evil, whereas the former is incapable of what is good, but is more active toward what is evil; he is set forth as a common laughingstock to all, to his wife, and to his children, and to his very servants. For friends, regarding his shame as their own, hide their faces and are ashamed, whereas enemies rejoice and mock and rail, saying things almost like this: "Is this the one who breathes the air?" and uttering things more grievous than these, even about the beast, the swine. They are in a worse state than those who have returned from wars and have blood-stained hands and are dragged along by force. For the many perhaps even praise the latter because of the trophies, the victories, the wounds, and the slaughters; but they condemn these former ones, call them miserable, and invoke myriad evils upon them. For what could be more wretched than one who is chained to drunkenness, and who day by day pours out the unmixed wine, and corrupts the criterion of his thoughts? For this reason also, a certain wise man exhorts, saying: "The beginning of a man’s life is bread and water and a garment, and a house covering his nakedness," so that if one is overcome by drunkenness, he might not be paraded about, nor made public, but might be covered by his own people, and not be set forth as an object of laughter and shame to all. ^B "And he began," he says, "as a man, a tiller of the ground, and he planted a vineyard, and drank of the wine, and was made drunk." This is not said everywhere in regard to this, but also in regard to satiety. One might say this, therefore, concerning this righteous man, that he did not fall into drunkenness through incontinence, but that satiety worked this in him. For hear David saying: "They shall be made drunk from the fatness of your house," instead of saying: "They shall be satisfied." Otherwise, those who give themselves over to drunkenness never receive enough, but the more they pour in the unmixed wine for themselves, the more they are inflamed toward thirst, and the consumption always becomes an incitement of thirst; and the things of pleasure are eventually eclipsed, but the thirst, having become unstoppable, leads those who have been made captives by it down to the very precipice of drunkenness. ^C “And he planted,” he says, “a vineyard, and drank of the wine, and was made drunk, and was uncovered in his house.” See him suffering this not somewhere outside, but in his own house. For this reason the divine Scripture marked that "in his house," so that from the things being implied you might see the intensification of the wickedness of the one who paraded the nakedness. “And Ham, the father of Canaan,” he says, “saw the nakedness of their father, and went out and told his two brothers outside.” Perhaps if there were others, he would have signaled the father's impropriety to them as well; such was the wickedness of the boy. For this reason, so that you might learn that from above and from the beginning he was corrupted in his judgment, the Scripture did not strictly say that Ham saw the nakedness of his father, but what? "And Ham, the father of Canaan, saw." For what reason, tell me, does he mention the son's designation here as well? In order that you might learn that he was a certain incontinent and profligate man, and from the same judgment from which he refrained from acting in such a state, from the same he now abused the one who begot him. “And he went out,” he says, “and told his two brothers outside.” Observe here for me, beloved, how the things of wickedness do not lie in nature, but in the judgment and in the faculty of choice. For behold, both were of the same nature, and they were brothers, they had the same father, they enjoyed the same labor pains, they obtained the same upbringing, but they did not demonstrate the same faculty of choice; for the one slipped toward wickedness, whereas the others rendered the honor owed to their father. ^D Perhaps he was even treading upon his father's shame and mocking what happened as he reported it, and did not hear a certain wise man saying: "Do not glory in the dishonor of your father." But the brothers did not do so; but what? Hearing these things, "Shem and Japheth," he says, "having taken the garment, put it upon both their backs, and walked backward, and covered the nakedness of their father, and their faces were looking back, and they did not see the nakedness of their father." Do you see the gratitude of children? While the one paraded it, the others do not even endure to look, but they walk backward, so that, walking straight, they might cover their father's nakedness. And observe with their great gratitude also their sense of decency. For they neither reproach nor scold the brother, but upon hearing, they become of one mind to perform the correction quickly, and to demonstrate things that contribute to the honor of the one who begot them. "Their faces, he says, were looking back, and they did not see the nakedness of their father." Great is the reverence of these children, and it shows us not only to cover it, but also not to endure to see it. Let us be schooled, therefore, from this, and let us profit from both, and imitate the latter, while fleeing the zeal of the former. For if he who paraded a sensible nakedness made himself liable to curses, and falling from the equal status of his brothers, he was condemned to serve them—if not he himself, yet all those from him—what will those suffer who parade the sins of their brothers, and not only do not cover them, but even make them more manifest, and work many sins from this? For when you make the brother's offense public, not only did you perhaps make him more shameless and sluggish toward a return to virtue, but you have also made those who hear more sluggish, and in regard to...

the disparagement of God, you have also provided cause. And no one is ignorant of how much punishment this entails for those providing the cause. Let us flee, therefore, I entreat you, the zeal of Cham, and let us imitate the modesty which these noble sons showed regarding the nakedness of their father; and thus let us cloak the sins of our brothers, not so that we might train them in slothfulness, but so that by this means we might all the more provide them with the opportunity to be quickly delivered from that defilement, and to return to the path of virtue. For just as having many witnesses to one's own transgressions makes the return easier for the sober-minded person; so, when a soul has lost its shame and sees that it has escaped no one's notice in doing evil, it does not easily endure to desist, but, just as one having fallen into some mire and abyss, and being dragged down by ten thousand waves, is with difficulty able to look up, having finally fallen into despair and having given up on returning.

[E] Therefore, I entreat you, let us not parade the faults of our neighbors, and when we learn of these from others, let us not be eager to look upon their nakedness; but just as these noble sons, let us cover, let us cloak, and by exhortation and counsel let us be eager to lift up the fallen soul, teaching the greatness of God’s love for man, the excess of His goodness, and the measureless nature of His compassion, so that we might enjoy a greater blessing than they from the God of all, who desires that all men be saved and come unto the knowledge of the truth, who does not desire the death of the sinner, but that he return and live. And the nakedness, he says, of their father they did not see. See how these things, from above and from the beginning, having been anticipated in the written law for the instruction of the human race, were being fulfilled from the law inscribed in nature, and that which the law said: Honor thy father and thy mother, that it may be well with thee; and, He that speaketh evil of father or mother, let him die the death; this was already being fulfilled through deeds. Do you see how nature, anticipating this, had sufficient instruction?

Noah awoke from his wine, he says, and knew what his son, the younger, had done to him. He awoke, he says. Let those who spend the day in symposia hear of the magnitude of the fall, and let them flee the defilement that comes from drunkenness. He awoke, he says. What is, He awoke? That which it is our custom to say regarding those who have been mad, when they are in an ecstasy, that such-and-such a person has awakened from the demon, and has been delivered from the tyranny of that one; this is what the Scripture said even here. For indeed, drunkenness is a voluntary demon, and it darkens the intellect more severely than that one, and deprives the one who has been caught of all modesty. For the one who is demon-possessed we often see and pity, and we suffer with him, and show great sympathy for him; but in the case of the drunkard we do the opposite; we are indignant, we are vexed, we curse him with ten thousand curses. For what reason and why? Because that one is driven by the evil demon, and against his will performs whatever he might perform; even if he kicks, even if he tears his tunic, even if he utters something shameful, he is deemed worthy of forgiveness; but the one who is drunk, whatever he might show, he will not be worthy of forgiveness, but he has his own relatives, and friends, and neighbors, and everyone as severe accusers, because he has given himself over from within and by his own choice, and has crossed over into the tyranny of drunkenness. And I say these things not to accuse the righteous man—for many things were those that provided him with forgiveness—but above all else, that he no longer fell into the same things, which would be the greatest proof that even his former sin was out of ignorance, not out of slothfulness. For if he had endured this out of slothfulness, it must needs have been that he would again be caught by the passion, but he suffered this no longer. For if he had again endured the same thing, the Scripture would not have kept silent, but would have made it known to us. For there is one purpose and one goal of the divine Scripture, to instruct us in the truth regarding all things that have happened, and to leave nothing out. For it does not pass over the virtues of the righteous out of any envy, nor does it cloak the sins again out of favor, but it sets all things before us in the open, so that we might have a pattern and instruction, and when we also, through slothfulness, are caught in some fault, we might be secured against falling into the same thing again. For it is not so grievous a thing to sin as it is to persist in the sin. Do not, therefore, look at this, that the righteous man became drunk, but that he did not suffer this any longer. But consider with me those who every day in their wine-drinking sessions are being dragged down, and [288] almost every one of whom one might say is dying; and when they come to their senses, not even then do they flee the defilement that comes from there, but they pursue this as if it were some task and bravery. Again, one might also consider this, that this righteous man, even if he became drunk out of inexperience and from not knowing the measures of his consumption, yet being righteous and possessing many accomplishments, he was able to cloak the sin that had occurred; but when we, even while being besieged by ten thousand other passions, and along with those, also drown ourselves through drunkenness—what comfort shall we have, tell me? Who will deem us worthy of forgiveness, not even being brought to our senses by the experience itself? Noah awoke, he says, from his wine, and knew what his son, the younger, had done to him. From where did he know? Perhaps the brothers made it known, not wishing to slander the brother, but teaching the matter just as it happened, so that he might receive the help corresponding to the wound. And he knew, he says, Noah what his son, the younger, had done to him. What is, What he had done? Instead of, something great and unbearable. For consider that having seen the shame inside the house, it was necessary to cover it, but he went out and paraded it, and cast his father into mockery and ridicule, as much as lay in his own power, and wished to take his brothers as partners in his wicked choice; and though it was necessary, when he was about to report it, to call them inside the house, and thus tell of the nakedness, he went out, he told of the nakedness, as if even a multitude of others were present, and he would have made them witnesses of the father's shame. For this reason he says, "What he had done"; that is, the insult he showed toward his father, he forgot the honor that was owed by children to those who have given birth, he paraded the sins, he wished to drag the brothers along, and to take them as partners in the insult. What his son, the younger, had done to him, he says. And yet, this one was not the younger; for he was the second, and older than Japheth; but even if he were older in age...

he was younger in judgment, and his recklessness cast him out. For because he did not want to remain within his own boundaries, he lost the honor given to him by nature; and just as this one surrendered what he possessed by nature to the wickedness of his own choice, so Japheth took for himself, by virtue of a sound mind, what he did not possess by nature.

^B 5. See how there is nothing simple or casual to be found in the divine Scripture? "What his son, the younger, had done to him," he says. And he said: "Cursed be Canaan, a servant; he shall be to his brothers." Behold, we have reached the question that is everywhere discussed. For it is possible to hear many saying: For what reason, when the father has sinned and declared the nakedness, does the son receive the curse? Therefore, I ask you, listen with precision, and receive the solution to this. For we shall speak those things which divine grace may grant for your benefit. [289] And he said: "Cursed be Canaan, a servant; he shall be to his brothers." He did not mention the child simply or in vain, but for some hidden reason. For wishing both to rebuke him for his offense and the insult he had shown towards him, and yet not to damage the blessing already given by God—for He blessed, he says, God, Noah when he went out of the ark, and his sons—so that it might not seem that the one who had once obtained the blessing of God was cursed, he lets the one who committed the insult be for the moment, but brings the curse upon the son. Yes, but even this, he says, shows that he did not curse Ham for this reason, because he enjoyed the blessing of God; but for what reason does this one pay the penalty when the former has sinned? Not even this happens simply. For Ham underwent no less of a chastisement than the child, and received the sensation of punishment. For you know, you know how often fathers have prayed to undergo punishment for their children, and how it is more grievous for them, in terms of retribution, for their children to be punished than for themselves to have become liable. This happened, therefore, so that he, too, might endure greater pain because of natural affection, and that the blessing of God might remain entire, and the child who received the curse might pay the penalty for his own sins. For even if he now receives the curse on account of the father's sin, still it was likely that he would have to pay a penalty for his own transgressions. For it was not on account of the father's sin alone that he received the curse, but it was so that through him that one might give a greater punishment. For that neither fathers pay a penalty for children, nor children for fathers, but each bears the responsibility for those things in which he has transgressed, it is possible to find stated in many places by the prophets: as when they say: "The one who ate the sour grape, the teeth of those who ate will be set on edge" ^C; and: "The soul that sins, it shall die"; and again: "Fathers shall not die for children, nor children for fathers." Let no one of you, therefore, I ask, being ignorant of the aim of the divine Scripture, dare to blame what is written, but with a grateful mind let him receive what is said, and let him wonder at the precision of the divine Scripture, and calculate what a great evil sin is. For behold, sin entered and made a slave even the brother who shared the same travail, who came forth from the same womb, and stripping away his freedom, it brought him into subjection; for from that point forward the affairs of slavery took their beginning. For not even before this was there this dullness, and such effeminacy, and the need for others to serve, but each served himself, and there was much equality, and all disorder was out of the way. When, however, sin entered, it damaged freedom, and corrupted the dignity given by nature, and brought in slavery [290], so that it might be a perpetual teacher and admonition to the race of men, so that they might flee from the slavery of sin, and return to the freedom of virtue. For that both the slave and the master have permanent benefit from this, if they wish, let them consider: the slave, that he has received slavery for this reason, because Ham slipped into such recklessness; and the master, again, let him consider that the subjection and slavery did not come from elsewhere, but from that one’s showing a wicked mind, and falling away from the equality of his brothers.

6. But if we are vigilant, these things introduced into life on account of the sins of our ancestors can do us no harm, stopping only at the names. Since even the first-formed introduced the penalty of death on account of the transgression, and that life should be spent in labors and toils; and this one, slavery. But the Lord Christ, having come, allowed all these things to remain merely at their names, if we wish. For death is no longer death, but has only the name of death; nay, even that name itself has been taken away. For we no longer even call it death, but a falling asleep and sleep. Therefore also Christ himself said: "Lazarus our friend has fallen asleep"; and Paul, writing to the Thessalonians, says: "But concerning those who have fallen asleep I do not want you to be ignorant, brothers." And slavery, again, is likewise a name; for that one is a slave who works iniquity. And that Christ, having come, also took away this, and allowed it to remain merely as a name, or rather, even erased the very designation, ^D hear Paul saying: "And let those who have believing masters not despise them, because they are brothers." Do you see how virtue, having entered, brought those who were previously liable by the name of slavery into the kinship of brotherhood? "And it shall be," he says, "Canaan the child, a servant to his brothers." You did not use honor to proper purpose, he says, nor did you bear the prosperity that comes from equality; for this reason I wish you to be chastened by subjection. This also happened from the beginning in the case of the woman. For because, having become equal in honor to the man, she did not use the given honor well, for this reason she was stripped of the authority, and heard: "Towards your husband is your turning, and he shall rule over you." Since you do not know, he says, how to use authority well, learn how to be ruled, or how to rule badly. For this reason also this one now, for the sake of being chastened, receives the penalty, and through the child he himself undergoes the chastisement, so that you might learn that even if he were of advanced age by then, the punishment would pass over to the son; which worked a bitter and painful life for him, as he reflected that even after his own death the child was about to pay penalties for the things he had com-

committed. For that the child was wicked from the start, and that all those who descended from him became abominable, having inclined toward wickedness, hear the Scripture saying in the order of the curse: *Thy father was an Amorite, and thy mother a Hittite*. And again, another one insulting: *Seed of Canaan and not of Judah*. But, indeed, it is worthy now, after the rebuke which he received who exposed his father's nakedness, to hear what kind of rewards they are deemed worthy of who have rendered such reverence and honor to their father. ^A And he said, it says, *Blessed be the Lord the God of Shem, and Canaan shall be his servant*. This, one might perhaps say, is not to bless Shem. But he blessed him most highly. For when God is thanked and blessed by men, then he is accustomed to grant a more abundant blessing from himself to those through whom he himself is blessed. Having blessed God, then, he made him a debtor of a greater blessing and became the cause for Shem of a greater reward than if he had blessed him through himself. Just as, when he is blessed through us, he deems us worthy of much of his own favor, so again, when others blaspheme him through us, a greater condemnation results therefrom for us who provide the cause. Let us strive, then, I beseech you, so to live and to show such an intensity of virtue that those who look at us may offer hymns of blessing to the Master God. For he wishes, being good and philanthropic, to be glorified through us, not because he himself gains anything for his own glory—for he is in need of nothing—but so that we may provide him with grounds to deem us worthy of more of his favor. *Blessed be the Lord the God of Shem, and Canaan shall be his servant*. Do you see how he shows a fatherly punishment, being chastisement rather than punishment? For he was a father, and a loving father, and did not wish to inflict the penalty due the deed, but rather to cut off the wickedness that was to follow. Therefore, he says, I condemn you to slavery, so that you may have a perpetual and indelible reminder. Then it says: *May God enlarge Japheth, and let him dwell in the tents of Shem, and let Canaan be his servant*. ^B Again, this is a very great blessing, perhaps holding some hidden treasure. *May God enlarge*, it says, *Japheth*. One would not err to say that the blessings of the righteous man are a prophecy. For if his father did not attach the appellation to him simply or in vain, but prophesying through the name the storm that was to come, far more would this righteous man not have made the blessings simply or in vain. For through these blessings, of Shem and of Japheth, I think he was hinting at the calling of the two peoples: and through Shem, the Jews; for from him is the patriarch Abraham, and the race of the Jews has flourished; and through Japheth, the calling of the nations. For see how even this blessing foretells this. *May God enlarge*, it says, *Japheth, and let him dwell in the tents of Shem*. We see this having gone into effect among the nations. For through saying, *Enlarge*, he hinted at all the nations; and through saying, *Let him dwell in the tents of Shem*, that the nations had the enjoyment of the things prepared for and readied for the Jews. *And let Canaan be his servant*.

8. Did you see what kind of rewards those also received for their gratitude, ^C and how much that one showered upon himself disgrace through his own rashness? Let us keep these things constantly engraved upon our mind, so that we may be able to become their imitators and zealots, and flee the wickedness of his mindset and the excess of his rashness. *And Noah lived*, it says, *after the flood three hundred and fifty years; and all the days of Noah were nine hundred and fifty years, and he died*. Do not think that the divine Scripture recorded this simply, but look also from this at the self-control of the righteous man, that neither having enjoyed license and leisure, nor having lived such a number of years after his departure from the ark, did he thereafter consent to beget children. For the Scripture did not even mention that he had other children, except these three. From this, again, calculate the great lack of discipline of Ham, that he was not sobered even seeing his father showing such self-control, but on the contrary, committed all things against his begetter. Therefore also, deservedly, all the race from him was condemned to slavery, that it might have a bridle for its wicked will. Then, from there, the divine Scripture, narrating those born from his children, says: *And Ham begat Cush; and again, Cush begat Nimrod. This one began to be a giant upon the earth. This one was a giant hunter against the Lord*. ^D And some say that *Against the Lord* means opposing God; but I do not think the divine Scripture hints at this, but that he was someone strong and brave. And the *Against the Lord God* means, rather, being brought forth by him, having received the blessing from God, or that God was about to be admired through him, as having brought forth and shown such a one upon the earth. But this man too, again, imitating his ancestor, and not having used the advantages of nature for good, invented another mode of slavery, and attempted to become ruler and king. For a king could never be if there were no subjects. This seems, indeed, to be rather freedom, but it is a most grievous slavery in the order of freedom, in as much as he rules even over the free. And look at greed, how much it does; look at the body's strength not remaining on its own, but always desiring more, and reaching for glory. For it was not as the one presiding over them that he subjected them, but he even built cities, so that he might rule over the conquered. *From there*, it says, *from that land came forth Aššur, and built Nineveh*. Observe with me again, here, how the wickedness of the ancestors does not harm our nature. For these Ninevites, who drew to themselves the philanthropy of God through repentance, and recalled the decree of the Master—these had as a former ancestor that parricide Ham; then Nimrod, a tyrannical and arrogant man, who had as a descendant Aššur. And it is said that perhaps others also were born among them, soft and effeminate, living a liquid and dissolute life, having given themselves over to drunkenness and laughter and revels and mockeries; but because they wished to show genuine repentance, the wickedness of their ancestors did not harm them at all, but such

drew to themselves the influence from above, so that even until now their achievement of repentance is sung. ^B Let us, therefore, imitate them; and having learned that neither the wickedness of ancestors harms us if we wish to be sober, nor the virtue of ancestors can benefit us if we are slothful, let us exert great diligence to hold fast to virtue and demonstrate a grateful disposition, so that we may enjoy the same blessing as Shem and Japheth, and be delivered from the curse and the slavery which Canaan received, and not become slaves of sin, but having gained true freedom, may we attain those ineffable good things, by the grace and love for mankind of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, power, honor, now and always, and for ever and ever. Amen.

Homily XXX

And all the earth was of one lip, and one speech among all.

^A 1. Behold, we have finally reached the end of the holy Forty Days, and we have traversed the voyage of the fast, and by the grace of God we have arrived at the harbor. But let us not on this account become slothful; rather, on this account let us demonstrate far greater diligence and vigilance. For even pilots, when, after traversing countless seas, with their sails filled and their cargo piled high, they are about to enter the harbor, then they have the greatest struggle and care, lest by striking some reef or rock the ship might make the previous labor of no benefit to them. So also do the runners: when they reach the end of the course, then they show a more intense run, so that they may attain the finish and be deemed worthy of the prizes. And athletes, after countless wrestling matches and victories, when they wrestle the match for the crown, they show greater struggle, so that having received the crown, they may thus depart. ^B Therefore, just as pilots and runners and athletes each increase their diligence and vigilance when they are near the end, in the same way it befits us, since we have reached this great week by the grace of God, to exert ourselves now even more in the course of the fast, and to make our prayers more intense, and to demonstrate a full and accurate confession of our sins, and to show great zeal for good works—abundant almsgiving, forbearance, meekness, and every other virtue—so that having reached the royal day after these achievements, we may enjoy the bounty from the Master.

We call this week "great," not because it has a greater length of hours—for there are other weeks that have much longer hours—nor because it has more days, for the number is the same in this week as in all others. Why, then, do we call it great? Because in it great and ineffable good things have come to us. For in this week the long-standing war was ended, death was extinguished, the curse was lifted, the tyranny of the devil was destroyed, his vessels were plundered, reconciliation of God to humanity was accomplished, heaven became accessible, human beings were commingled with angels, things separated were joined together, the barrier was removed, the lock was taken away, and the God of peace made peace of the things above and the things on earth. ^C For this reason, therefore, we call it the great week, because such a multitude of gifts has been bestowed upon us in it by the Master. For this reason many also intensify the fast, and show forth vigils and holy all-night services and almsgivings, demonstrating by the things they do the honor which they have for the week. For if the Master bestowed so many good things upon us in it, how is it not proper for us also to demonstrate, by whatever means we can, our reverence and honor?

For even kings, through the things they do themselves, make plain the wonder of these sacred days, ordering everyone who manages public affairs to have a cease-fire, and to close the doors of the law courts, and to drive away every kind of battle and strife, so that with great quiet and tranquility it may be permitted to press on toward the attainment of spiritual things. And not only this, but they show another honor: they release those dwelling in prison from their bonds, and according to human capacity imitate their own Master. For just as He, as it is said, releases us from the grievous prison of sins and grants the enjoyment of countless good things, in the same way it befits us, as it is said, to become imitators of the Master's love for mankind insofar as we are able. ^D See how through everything each of us shows the reverence and honor that we have for the days which have become the providers of such good things for us? For this reason I exhort you, now more than if at any other time, putting away every worldly calculation, and having the eye of the mind pure and awakened, thus let us be present here, and let no one enter the church dragging in worldly cares, so that having received the reward worthy of the labors, he may thus return home.

Come, then, let us again set before you the customary table, and from the things recently read by the blessed Moses let us feast your love, setting the very passages read before you, and demonstrating the accuracy of the divine Scripture. For since he put an end to the narrative concerning Noah, from Shem he henceforth began the genealogy, and says, "And to Shem were also born [children], to him the father of all the sons of Eber, brother of Japheth the elder." Then, having made the list of names, he says, "And to Eber were born two sons; the name of one was Peleg, because in his days the earth was divided." Observe how in the name of the one born he stored up the foreknowledge of the sign that was to be not long after, so that when you see the thing come to pass in action, you might no longer be surprised at seeing this name of the child foretold from above. For after having made the list of those born next from them, he says: "And all the earth was of one lip, and one speech among all"—not saying this about the earth, but about the human race, in order to teach us that the entire human nature had one language. "And all the earth," he says, "was of one lip, and one speech among all." By "lip" he means the speech, and by "speech" again the same thing, so that he may say that all were like-minded and like-speaking. And that concerning...

^A them the Scripture says elsewhere: "The poison of asps is under their lips." Thus the Scripture knows how to address speech by the name of "lip." "And it came to pass as they moved from the east, they found a plain in the land of Sennaar, and dwelled there."

β'. See how human nature does not endure to stand upon its own bounds, but by always desiring more, it reaches for greater things. And this is what most of all destroys the human race: the not wishing to recognize the measures of one's own nature, but always desiring greater things and imagining things beyond one's worth. Hence also those who are frantic about the things of the world, when they have acquired much wealth and power, as if forgetting their own nature, wish to be exalted to such a height until they are brought down to the very depths. And this one might see happening every day, and not even by this are the others made sober, but though they shrink for a little while, they suddenly make oblivion of all things, and again walk the same path as those others, and are brought down into the same precipice; which is also what one can see has happened in this case. "And it came to pass as they moved from the east, they found a plain in the land of Sennaar, and dwelled there." See how little by little it teaches us the instability of their purpose. "Since they saw," it says, [196] "the plain," changing their residence and leaving their former dwelling, "they dwelled there." Then it says: "Each said to his neighbor: Come, let us make bricks, and let us fire them with fire. And the brick became a stone for them, and the slime was mortar to them. And they said: Come, and let us build for ourselves a city and a tower, whose head shall be up to heaven; and let us make for ourselves a name before we are scattered abroad upon the face of all the earth." See how they did not use their agreement for a necessary purpose, and that the vain plan of this life becomes the pretense for evils. "Come," it says, "let us make bricks, and let us fire them with fire." And the brick became a stone for them, and the slime was mortar for them. See what great security they wish to devise for the building, not knowing that "unless the Lord builds the house, they labored in vain who build it." And, he says, "let us build for ourselves a city," not for God, but "for ourselves." See how great the intensity of the wickedness is; having the memory of that utter destruction ringing in their ears, they slipped into such madness. "And let us build," he says, "for ourselves a city and a tower, whose head shall be ^B up to heaven." By the name of "heaven," the divine Scripture wished to represent to us the excess of their audacity. "And let us make," it says, "for ourselves a name." Do you see the root of the wickedness? "So that," he says, "we may enjoy constant memory, so that we may have it to be remembered forever." Such will be our action and the work, that it will never be consigned to oblivion. "And let us do this before we are scattered upon the face of all the earth." "While we are still," he says, "in the same place, let us bring the work to completion, so that we may leave behind an uninterrupted memory to the generations to come." There are many even now who imitate these people, and who wish to be remembered for such deeds—those who build splendid houses, and baths, and stoas, and promenades. For if you were to ask each of these why he labors and toils, and demonstrates such expenditure of money for no necessary reason, you would hear nothing else but these words: that memory might be preserved perpetually, and that one might hear that "this is so-and-so's house," and "this is so-and-so's field." But this is not to be worthy of memory, but rather of accusation. For immediately with these words followed the words worth ten thousand accusations—"the greedy one, the plunderer, the one who stripped the widows and orphans." It is not, therefore, to enjoy memory, but to be struck by perpetual accusations, and after death to be pilloried, and to sharpen the tongues of those who see [it] into blasphemy and accusation of the one who acquired these things. But if you are altogether desirous of perpetual memory, I will show you a way by which you will be able both to be remembered through all time, and with much praise, and you will provide yourself with much boldness in the time to come. How, then, will you be able to be remembered every day, and to be showered with praises even after the departure from life? If you distribute these riches into the hands of the poor, leaving aside the stones and the great buildings, and the fields, and the baths. This memory is immortal, this memory becomes the provider of ten thousand treasures for you, this memory, lightening the burden of sins, provides you much boldness before the Master. For ^C reflect that even the very words which everyone is going to say—"the merciful and the philanthropic, the gentle, the kind, the one who distributed with much lavishness." "For he dispersed," it says, "he gave to the poor; His righteousness endures forever." For such is the wealth of money: by being dispersed it remains more, while being held together and shut up within, it destroys also those who hold it. "For he dispersed," it says, "he gave to the poor." But hear also what follows: "His righteousness endures forever." In one day he dispersed the wealth, and his righteousness remains for all eternity, and creates an immortal memory.

γ. Do you see a memory extended to all time? Do you see a memory full of great and ineffable goods? Through such buildings let us be eager to be remembered. For those [made] through stones are not only unable to profit us anything, but instead of a perpetual monument, they cry out against us with a bright voice. And the sins from these we carry away ourselves, but leaving them here, we are not even deemed worthy of that cool and useless memory from them; but we are struck by accusations, and the designation straightway shifts to another. For it is thus: it passes from one to another, and from that one to yet another again. And today the house was said to be "so-and-so's," and tomorrow "so-and-so's," and after the next [day] again another's. And we deceive ourselves, thinking that we possess some lordship, not knowing that we only enjoy the use [of them], and both willingly and unwillingly we cede these to others; for I am passing over for now the fact that [it passes] even to those we do not wish. But if you are altogether desirous of memory, and this is a matter of great concern to you, hear how the widows remembered Tabitha, and how they stood around Peter, weeping and showing the tunics and garments, as many as Dorcas made while she was with them. Do you see living buildings emitting voices, and having such strength as even to lead back from death to life? For since they stood around Peter, and poured forth hot tears, seeking the sustenance and support, having cast everyone out, it says, Peter, having set his knees, prayed, and having raised her up, he called the Saints

and the widows, and presented her alive. If you wish to be remembered, and if you desire true glory, imitate this woman, and perform such labors, not wasting your substance upon lifeless material, but showing great generosity toward those of your own kind. This is a praiseworthy memory, and one which bears much fruit. But let us return again to the matter at hand, and observe the audacity of the men of that time. For their sufferings, if we wish to be sober, will become a discipline for us. “And let us build for ourselves,” it says, “a city, and a tower, whose head shall be up to heaven, and let us make for ourselves 298 a name before we are scattered upon the earth.” See how everywhere they display the corruption of their own mind. “And let us build,” it says, “for ourselves a city; and again, let us make for ourselves a name.” But see how, even after such total destruction, they again attempt evils no less great. What then, what is to happen? How might they be turned back from their madness? He had promised never again to bring about a flood, imitating His own philanthropy; yet these people were not even disciplined by punishments, nor did they become better through acts of kindness.

Therefore, listen to what follows, that you may learn the magnitude of the ineffable philanthropy of God. “And the Lord God came down,” it says, “to see the city, and the tower, which the sons of men were building.” Observe how the Scripture speaks in human terms. “And the Lord God came down,” it says, not that we should understand it in a human sense, but that through this we might be instructed never to pass judgment simply upon our brothers, nor to condemn based on hearsay, unless we first receive full confirmation. For all things that happen from God happen for this reason, and He uses such condescension for the instruction of human nature. “And the Lord God came down,” it says, “to see the city and the tower.” See Him not curbing their madness from the very beginning, but employing much long-suffering, and waiting for them to bring their entire wickedness to action, and only then cutting off the attempt. For that it might not be permitted to anyone to say that, although they planned it, they did not carry the things they intended into action, He waits for them to fulfill what they had planned, and only then shows them that they are attempting something senseless. “And the Lord God came down,” it says, “to see the city, and the tower, which the sons of men built.” Observe the excess of philanthropy. He allowed them to labor and to be afflicted, that the experience of the things themselves might be a teacher to them. And since He saw the wickedness flourishing, and the disease increasing, He does not permit it to the end, but demonstrating His own goodness, like an excellent physician, seeing their disease growing and the wound becoming incurable, He makes a swift incision, that He might utterly eradicate the cause of the disease. “And the Lord God said,” it says, “Behold there is one race and one lip of all; instead of this meaning, one voice and one language. And this they began to do, and now nothing shall fail from them, all that they may set their hand to do.”

^D 4. See the philanthropy of the Master. Since He is about to cut off their impulse, He first composes a defense, and as it were shows the magnitude of their sin and the excess of their ingratitude, and that they did not use their agreement for good. “For behold,” He says, “there is one race and one lip of all. And this they began to do,” and 299 “now nothing shall fail from them, all that they may set their hand to do.” For this is His custom, whenever He is about to bring punishment, to first show the magnitude of the sins committed, and to compose, as it were, a sort of defense, and only then to bring about the correction. For even at the time of the flood, when He was about to bring that fearful threat to pass, the Scripture says: “And seeing, the Lord God that the evils of men were multiplied, and that every one reflects in his heart diligently upon evil things from his youth.” Have you seen how He first showed the excess of their wickedness, and then said, “I will blot out man”? So also now: “Behold, there is one race and one lip of all, and this they began to do.” If, enjoying such concord and harmony, they slid away into such madness, as time progresses, how will they not commit even worse things? “For it shall not fail,” He says, “from them, all that they may set their hand to do.” Nothing will be able to restrain their impulse, but they will strive to bring all that they have planned into action, unless they quickly pay the penalty for what has already been dared. One would find that the same thing happened also in the case of the first-created man. For there too, when He was about to cast him out of his life in the paradise, He says: “Who told you that you are naked?” And again: “Behold, Adam has become as one of us, to know good and evil. And now, lest he stretch forth his hand, and take also of the tree of life, and eat, and live forever.” And the Lord God sent him out of the paradise. And now He says, “Behold, there is one race and one lip of all, and this they began to do; and now it shall not fail from them, all that they may set their hand to do. Come, and having descended, let us confuse their language there, that each may not hear the voice of his neighbor.” Observe again the condescension of these words. “Come,” He says, “and having descended.” What do these steps signify? Does the Master need assistance for their correction? Or an alliance for their overthrow? No, God forbid. But just as the Scripture has already said, “The Lord came down,” teaching us through this that with exactness He saw the excess of their wickedness, so also here He says, “Come, and having descended.” This statement is surely spoken as if toward equals: “Come, and having descended, let us confuse their language, that each may not hear the voice of his neighbor.” Just as, he says, a permanent monument, such a punishment do I impose upon them, and that it may extend to all the ages, and that no passage of time may bring them forgetfulness. For since they did not use their concord properly, I wish for them to be disciplined through the difference in their speech. For this is how the Master is accustomed to do at every instance. He did this from the beginning in the case of the woman; she did not make good use of the honor given to her, and for this reason He subjected her to the man. And again in the case of Adam, since he did not gain anything from the great abundance and the life in the paradise, but through transgression rendered himself liable to punishment, He cast him out of the paradise, and placed a permanent penalty upon him, saying: “Thorns and thistles shall the earth bring forth for you.” And these people, therefore, since they were honored with concord, and 300 used the given honor for wickedness, He halts the trajectory of their evil through the difference in speech. “And let us confuse,” He says, “their language, that each may not hear the voice of his neighbor”; that as

the harmony of speech enabled their living together, so the differentiation of the voice might contrive their dispersion. For those not having the same voice and language, how could they have been able to dwell in the same place? “And the Lord God,” he says, “scattered them from thence upon the face of all the earth, and they ceased building the city and the tower.” Behold the philanthropy of the Master, and into what helplessness He cast them! For they were at that point like madmen. One would command one thing, and another would hand over something else; and all their enterprise was then rendered fruitless. Therefore, “they ceased building the city and the tower”; “therefore was the name of it called Confusion, because there the Lord God confused the lips of all the earth; and from thence the Lord God scattered them upon all the face of the earth.” Observe how many things happen, so that the memory might extend to all generations. First, the division of languages; and rather, even before that, the naming of the place; for the name Peleg, which Eber gave to the child, signifies division. Then, the naming of the place; for the place was called Confusion, which is Babylon. Then, Eber himself remained having the same language which he had before, so that this might also be a clear sign of the division. Do you see through how many things He willed that the memory should be continuously preserved, and that what then occurred should never be consigned to oblivion? For from that time forward, a father had the necessity of telling his child the reason for the difference in speech, and a child sought to learn from his father the reason for the naming of the place; for the place was called Babylon, which is Confusion, for this reason: because there the Lord God confused the lips of all the earth, and from thence scattered them. Both, the naming of the place seems to me to signify: both that He confused the languages, and that from there they underwent the dispersion.

Caput 5.

You have heard, beloved, whence the cause of the dispersion came to them, and the division of the tongues. Let us, I entreat you, flee from the imitation of that, and let us use what has been provided to us by God for the proper purpose, and, considering the human nature, let us deliberate in such a way as befits those who happen to be mortal men; and considering the fragility of the present life, and how short is the time of our existence, let us store up for ourselves much boldness through the working of good deeds; and let us not only demonstrate the intensity of fasting during these days, but also the abundance of almsgiving and fervent prayers. For indeed, prayer must always be joined with fasting. And that this is true, hear Christ saying: “This kind does not go out except by prayer and fasting.” And again, concerning the apostles: “Having prayed,” he says, “and fasted, they commended them to the Lord, in whom they had believed.” And again, the Apostle: “Defraud not one another,” he says, “except perhaps by agreement for a time, that you may give yourselves to prayer and fasting.” Do you see how fasting needs the alliance of prayer? For then especially, and with sobriety, do prayers take place, with the mind being lighter and burdened by no one, nor pressed down by the evil load of luxury. For prayer is a great weapon, a great safety, a great treasure, a great harbor, and a place of refuge—if only we, being sober, approach the Master, and gathering our mind from every side, so make our approach, giving no entry to the enemy of our salvation. For since he knows that at that time we are able to deliberate about the things that constrain us, and confess our sins, and show our wounds to the Physician, to obtain great healing, then especially he stands by and does everything and schemes to bring about our downfall and cast us into laziness. Therefore, let us be sober, I entreat you, and knowing his plots, especially at that time, let us be zealous, as if seeing him present and standing before our eyes, so as to push him away, and push off every thought that disturbs our mind, and stretch ourselves entirely, and make our supplication accurate, so that not only the tongue may speak, but the mind also may agree with the things being said. For if the tongue utters the words, but the mind wanders outside, looking around at things in the house, dreaming of things in the marketplace, there will be no benefit to us, and perhaps even greater condemnation. For if, when approaching a man, we show such zeal that we often do not even see those standing near, but stretch our mind and imagine only him whom we are approaching—by much more should we do this in the case of God, and persevere in prayers constantly and unceasingly. For this reason also Paul, writing, said, “Praying at all times, pray also in the Spirit”—not with the tongue only, he says, and with continual wakefulness, but in the soul itself. “In the Spirit”—for your petitions, he says, should be spiritual; let the reasoning be sober, let the mind be stretched toward the things being said. Ask for such things as it is fitting to ask from God, so that you may obtain the things asked for; and for this very thing, be wakeful, roused, sober, with a wakeful mind, not yawning, and scratching, and dragging your thoughts here and there, but with fear and trembling work out your own salvation. For, he says, “Blessed is he who stands in awe of all things for the sake of piety.” Great is the good of prayer. For if someone conversing with a virtuous man reaps no small benefit from him, how many good things will he not enjoy who is deemed worthy to converse with God? For prayer is a conversation with God. And that you may learn, hear the prophet saying: “May my meditation be pleasing to God”—that is to say, may my conversation be pleasing to God. For could He not have provided even before we asked? But for this reason He waits, that He might take an occasion from us to justly deem us worthy of His providence. Even if we obtain the things requested, and even if we do not, let us remain in the petition, and let us give thanks not only when we obtain, but also when we do not. For not obtaining, when God wills it, is no less than obtaining. For we do not know what is beneficial for us as well as He Himself knows. So then, whether we obtain or whether we do not, we ought to give thanks. And why do you wonder if we do not know what is beneficial? Paul, so great and of such stature, he who was deemed worthy of those ineffable things, did not know when asking for things that were not beneficial. For since he saw himself being surrounded by evils and by successive temptations, he prayed to be delivered from them, and not once or twice, but often. “For the third time,” he says, “I besought the Lord.” And by “the third time,” he meant he besought Him many times.

and did not obtain it. Let us see, then, how he was disposed. Did he fret? Did he become lazier? Did he become sluggish? No. But what does he say? He said, "My grace is sufficient for you; for my power is made perfect in weakness." He not only did not deliver him from the impending griefs, but allowed him to remain in them. Yes, but whence is it clear that he did not fret? Hear Paul speaking, since he learned what seemed best to the Master: "Most gladly, therefore, will I boast in my weaknesses." Not only, he says, do I no longer seek to be delivered, but I shall even boast in these things with more pleasure. Have you seen a generous soul? Have you seen the longing for God? Hear him saying: "For we do not know how we ought to pray as we should." It is not possible, he says, for us who are human to know everything accurately. We must, therefore, yield to the Creator of our nature, and accept with joy and much pleasure those things which He Himself approves, and not look to the sight of what is happening, but to what seems best to the Master. For He who knows what is to our benefit better than we do, He Himself knows also how our salvation must be managed.

^C 6. Let our one work, then, be to persevere continually in prayers, and not to fret at the delay, but to show much patience. For He does not put us off, turning away from our requests, but is managing our perseverance, and wishing to draw us continually to Himself. For even a loving father, when asked many times by his child, does not nod [in assent], not because he does not wish to give, but because he is drawing the child’s perseverance through this means. Knowing these things, let us never despair, nor cease from approaching and offering our supplications. For if that cruel and harsh judge, who did not even fear God, was moved by the perseverance of the woman, and was called forth to her relief, how much more shall we, if we should wish to imitate that woman, call forth our gentle and humanitarian Master, the compassionate One, who is hastening toward our salvation, to His own help? Let us, therefore, school ourselves to remain inseparable, and to be nailed to our prayers, both by day and by night, and more so by night, when no one is disturbing us, when there is much calm of the thoughts, when there is much quiet, and the room is free of confusion, when there is no one who can knock [us off track] and turn us away from our approach, when the mind is settled and can refer everything with accuracy to the Physician of souls. For if the blessed David, king and prophet at once, burdened by so many affairs, and wearing the purple and diadem, said: "At midnight I would rise to confess to You because of the judgments of Your righteousness," what should we say, who lead a private and tranquil life, and do not even do the same as he? Because in the day he had many things distracting him, and the crowd of affairs was great, and there was much confusion, and he did not find a time suitable for himself for such an approach, ^D this time of rest—which others make a time of sleep, lying on soft beds, and tossing here and there—this time, the king, who had taken upon himself such great care, would make a time of approach, conversing with God in private, and with sincere 282 and intense prayers would achieve what he wished; and through these prayers he would succeed in [his own] wars, setting up a trophy and joining victory to victory. For he had an invincible weapon, the alliance from above, able to suffice not only against the wars from men, ^A but also against the phalanxes of demons. Let us then imitate him, we who are private citizens, we who maintain a tranquil and quiet life, one that surpasses even the life of the monks in purple and diadem. Hear him again, saying elsewhere: "My tears became my bread day and night." Have you seen a soul in continual compunction? My nourishment, he says, my bread, my feasting was nothing else than my tears by night and by day. And again, "I was weary with my groaning, I will wash my bed every night." What shall we say or what defense shall we give, not wishing to show the same compunction as the king, who is distracted by so many affairs? For tell me, what is more beautiful than those eyes, adorned as if by certain pearls because of the continuity of the tears? You have seen the king who had given himself over to tears and prayers both night and day; see also the teacher of the inhabited world imprisoned in a jail, and having his feet bound in the stocks together with Silas, and praying throughout the night, neither hindered by the pain nor by the bonds, but in this ^B showing a much greater and more fervent longing for the Master. For it says: "Paul and Silas at midnight were praying and singing hymns to God." David in his kingdom and diadem exhausted his entire life in tears and prayers; the Apostle, who was caught up to the third heaven, who was deemed worthy of unspeakable mysteries, being in bonds in the middle of the night, offered prayers and hymns to the Master; and the king would rise at midnight and confess, and the apostles at midnight would offer fervent prayers and hymns. Let us imitate these, and by the continuity of our prayers let us wall in our life, and let no obstacle ever arise for us. For there is nothing able to impede us, if we are sober. For do we need a place or a time? Every place, every time is suitable for us for such an approach. Hear the teacher of the inhabited world again saying: "In every place lifting up holy hands without wrath and doubting." If you have a mind that is clean of absurd passions, even if you are in the marketplace, or in a house, or on the road, or standing in a courtroom, or at sea, or in an inn, or standing at a workshop, or wherever you might be, you will be able to call upon God and obtain your request. Knowing this, I entreat you, let us show this accuracy along with fasting and prayer, and secure for ourselves the alliance from Him; so that, being deemed worthy of the inclination from Him, we may pass the present life in a way pleasing to Him, and in the future be deemed worthy of some humanitarian love, by the grace and mercies of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, power, honor, now and always, and to the ages of ages. Amen.

HOMILY XXXI

And Thara took Abram his son, and Nahor his son, and Lot the son of your son, and Sarai his daughter-in-law, the wife of Abram his son; and he brought them out of the land of the Chaldeans, to go into the land of the Canaanites; and he came as far as Charran, and dwelt there.

1. I owe you many thanks, because you received the discourses on prayer with pleasure yesterday, and because…

you run together with such eagerness for the hearing. This makes us even more ready, and prepares us to set before you this spiritual banquet even more abundantly. For just as a farmer, when he sees the field and the sown seeds showing manifold increase, and the crops flourishing, does not stop bringing in what he can from his own side, and taking the appropriate care, and watching—both by night and by day—lest anything should harm his labors; even so I, seeing this spiritual field of yours flourishing in such a way, and this spiritual seed being deposited in the folds of your minds, both rejoice and am glad, and take up much 305 struggle, knowing the wickedness of the enemy and plotter of our salvation. For just as pirates on the sea, when they see a ship laden with many cargoes and carrying an immense wealth, then especially display their plotting, so as to sink all the cargo and render those sailing in it naked and destitute; so indeed does the devil, when he sees great spiritual wealth gathered, and zeal boiling, and a mind awakened, and the wealth increasing day by day, he is bitten and grinds his teeth, and like a pirate he wanders about conceiving countless schemes, so that he might find some tiny entry point and render us naked and destitute and pillage all our spiritual wealth. For this reason let us be sober, I entreat you, and by as much as the things of our spiritual wealth increase for us, by so much let the things of our wakefulness be intensified; and let us hedge off his forays from every side, and by our excellent manner of life, having secured the goodwill of God, let us make ourselves superior to the devil’s darts. For the beast is wicked and has manifold schemes; and since he cannot drag us directly toward wickedness and bait us through deceit—for he does not use force, nor does he compel, God forbid, but he only deceives, and when he sees us sluggish, he trips us up—when therefore he cannot openly harm our salvation through vice itself, often he casts the hook through the very works of virtue which we are practicing, and secretly sinks all our wealth.

What is it, then, that I am saying? For it is necessary to state this more clearly, so that having been taught his plots, we may escape the damage resulting from them. When he sees that we do not easily accept naked wickedness, but are fleeing from licentiousness, and embracing self-control, and again are turning away from greed, and hating injustice, and mocking luxury, and have given ourselves over to fasts and prayers, and have been eager for alms-giving; then, from that point on, he contrives another scheme, through which he might be able to damage all our prosperity and render so many achievements of ours of no benefit. For those who have succeeded in his schemes with much exertion, he prepares to think highly of themselves for their achievements, and to look toward the praise of men, so that he may cause them to fall from true glory. For he who practices any spiritual thing while looking toward human glory, has already received his reward from that source, and no longer has God as his debtor. For from those from whom he sought to be glorified, he has reaped the praises, and has deprived himself of those promised by the Master, having preferred ephemeral applause and that from those of the same race to the praise from the Creator of all. And He, having anticipated this, instructed us both concerning prayer, and alms-giving, and fasting, thus saying: "When you fast, anoint your head, and wash your face, 306 so that you may not appear to men to be fasting, but to your Father who is in secret; and your Father, who sees in secret, will reward you." And again: "But when you do alms, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, so that they may be glorified by men. Amen I say to you, they have received their reward." Do you see how he who seeks this glory has been deprived of that other one, but he who pursues virtue for this reason, and wishes to escape the notice of men, will receive from the Master the rewards in the open on that fearful day? "For your Father," He says, "who sees in secret, will reward you in the open." Do not think this, He says, namely that no man praised you and that you are pursuing virtue while remaining unnoticed; but consider this, that great will be the lavishness of the Master before long, so that not in a hidden way, nor in secret, but before the entire race of men from Adam until the consummation, He will proclaim you present and will crown you, and will render the rewards for the labors of virtue. What excuse, then, would they be worthy of, who both endure the labor of virtue and, for the sake of ephemeral, and cheap, and vain glory from those of the same race, deprive themselves of the honor from above?

^B 2. Let us, therefore, protect ourselves, I entreat you, and whatever spiritual work we are deemed worthy to practice, let us strive in every way to hide it on every side in the storehouses of our mind, so that we may have that sleepless eye as our praiser, and not through the applause of men, and the praises which often happen for the sake of favor, render ourselves unworthy of the applause from the Master. For both are destructive and an injury to our salvation: both doing any of our spiritual works while looking toward human glory, and to feel proud over those in which one may have succeeded. Therefore it is necessary to be sober and wakeful, and to apply the medicines from the divine Scriptures to ourselves continually, so that we may not be captured by these destructive passions. For even if one has achieved ten thousand things and has traversed all of virtue, but feels proud, he would become the most pitiable and miserable of all. And this has been made clear to us from what that Pharisee endured, having felt proud against the tax collector and having suddenly become worse than the tax collector, and through his own tongue having poured out all his wealth of virtue, and having rendered himself naked and destitute, and having endured a strange and new shipwreck. For having come to the very harbor, he sank all his cargo. For to suffer this from prayer not performed as it ought to be is similar to enduring a shipwreck in the very midst of the harbor. For this reason Christ also, commanding the disciples, said: "When you have done all things, say that we are unprofitable servants," protecting them, and wishing them to be far removed from this destructive passion by a great distance. Do you see, beloved, how he who gapes after human glory, 307 and through it pursues the works of virtue, has no benefit, and that even after achieving all the works of virtue, if he seems to boast of them, he becomes destitute and naked of all? Let us flee, therefore, I entreat you, these destructive passions, and let us look only to that sleepless eye, and let us have nothing in common with those of the same race, nor let us seek from them

praise; but let us begin with that which comes from the Master. For the praise, he says, is not from men, but from God. And the more we advance toward greater virtue, so much the more should we prepare ourselves to be humble and restrained. For even if we reach the very peak of virtue, if we set against it the benefits from the Master with much gratitude, we shall then clearly see that we have not contributed even the smallest fraction of what has been bestowed upon us by God. For indeed, each of the saints achieved success from this very thing. And that you may learn, listen to the teacher of the world, that soul that reached unto heaven, how after such great accomplishments, after so much testimony from above (for "he is a chosen vessel unto me," he says), he does not forget his own transgressions, but revolves both of these things; and for those things for which he was most assured that he had received forgiveness through baptism, he does not even endure to forget them, but cries out and says, "I am least of the apostles, and I am not meet to be called an apostle." Then, that we might be schooled in the excess of his humility, he added, "Because I persecuted the Church of God." What are you doing, O Paul? The Master, because of His own generosity, forgave and blotted out all your sins, and you bring them up again? "Yes," he says, "I know, and I am not ignorant of the absolution of my Master; but when I think upon what was done by me, and see the ocean of God’s love for mankind, then I learn well that by His grace and love for mankind I am what I am." For having said that he is not meet to be called an apostle because he persecuted the Church of God, he added, "But by the grace of God I am what I am." I, he says, displayed such madness; but His unspeakable goodness and grace granted the forgiveness. Do you see a soul that is contrite, and that continuously carries the memory of its sins committed before baptism? Let us also imitate this, and let us bring to mind every day those sins we have committed after baptism, and continuously revolve them in our mind, so that we may never allow ourselves to fall into forgetfulness of them. For this will be for us a sufficient bridle toward being restrained and humble. And why do I speak of Paul, who is so great and such as he is? Do you wish to see even those in the Old Testament who mostly achieved success from this—from being humble after thousands of accomplishments, and having an unspeakable boldness? Listen to the patriarch saying, after the discourse with God, after the promise that had been made to him: "I am earth and ashes."

3. [308] But since I have mentioned the patriarch, if it seems good, let us set before your love what has been read today, so that by unfolding these things we may see the excess of the virtue of the righteous one. "And Terah took Abram and Nahor his sons, and Lot the son of his son, and Sarah his daughter-in-law, the wife of Abram his son; and he brought them out of the land of the Chaldeans, to go into the land of the Canaanites, and he came as far as Haran and dwelt there; and all the days of Terah in Haran were two hundred and five years, and he died in Haran." Let us pay attention to what has been read with precision, I beseech you, so that we may be able to grasp the mind of what has been written. For behold, in the opening there seems to be a question in what has been said. For while the blessed prophet, Moses I mean, said that "Terah took Abram and Nahor, and brought them out of the land of the Chaldeans, to go into the land of the Canaanites, and came as far as Haran, and dwelt there," the blessed Stephen, in praising the Jews, says: "The God of glory appeared unto our father Abraham when he was in Mesopotamia, before he dwelt in Haran, and from thence, after his father died, He removed him." What is it, then? Is the divine Scripture in contradiction with itself? Far from it; but one ought to perceive from this that, the youth being a lover of God, God appeared to him and ordered him to migrate from there. And Terah, his father, knowing this, even if he happened to be an unbeliever, nevertheless, because of the affection he had for the youth, he agreed to share in the journey, and coming to Haran and dwelling there, he thus departed this life; and then, at the command of God, the patriarch removes to Canaan. Certainly, God did not urge him from there before Terah died. For then, after his demise, He says, "And the Lord said to Abram: 'Go out from your land, and from your kindred, and from your father's house, and come into the land which I will show you. And I will make you a great nation, and I will bless you, and enlarge your name, and you shall be blessed; and I will bless those who bless you, and I will curse those who curse you; and all the tribes of the earth shall be blessed in you.'" Let us examine each of the things said with precision, so that we may see the god-loving mind of the patriarch. For let us not pass by what has been said simply, but let us contemplate how burdensome the command is. "Go out," He says, "from your land, and from your kindred, and from your father's house, and come into the land which I will show you." Leave behind, He says, the things that are visible and acknowledged, and prefer the invisible and things not yet seen. See how from the beginning and from the very start the righteous one was exercised to prefer the invisible over the visible, and things to come over things at hand. For it was no ordinary thing that he was commanded to do: [309] to leave the land where he had dwelt for so long a time, and all his kin, and all the house of his father, and to come where he did not know, nor did he understand. For He did not tell him to what country He wished to remove him, but by the undefined nature of the command He exercised the god-loving mind of the patriarch. "Come," He says, "into the land which I will show you." Consider with me, beloved, how the command required a high-minded soul, and one not held by any natural tie or habit. For if now, after the spread of piety, there are many so tied to habit that they would choose a myriad of times, even if necessity were pressing, to endure anything rather than move from the places where they had previously lived—and this is to be seen not only among ordinary men, but even among those who have fled the distractions in the midst of the world and have chosen the life of monks—then how much more was it to be expected that this righteous one would be vexed by the command and be more hesitant. "Go out," He says, "and leave aside the relatives, and your father's house, and come into a land which I will show you." Who would not have been troubled by these steps? He makes neither the location nor the country clear to him, but with the undefined nature of it He tests the mind of the righteous one. For if anyone else had been the one commanded, and one of the many, he might have said: "Be it so; you command me to leave the land where I now dwell, the kindred, the house of my father; for what reason should I not also..."

understand the size of the distance? ^A For how could it be known to me that that land, to which I am going, will appear better and more prosperous than this one which I am leaving?" Yet the righteous man did not say any of these things, nor did he even conceive of them; but looking toward the magnitude of what was commanded, he set aside the unknown things in favor of those in his hands. And yet, if he did not possess an elevated spirit and an enlightened mind, and had not been trained to obey God in all things, he would have had another major hindrance: the death of his own father. For you know that many people often choose, because of the tombs of their relatives, to end their life in those places where their parents ended theirs.

^B δ'. It is likely, therefore, that this righteous man, had he not been exceedingly God-loving, would have reasoned thus: "My father rose up from home because of his affection for me, and he despised old habits, and having become superior to all things, he arrived at this point; and, one might almost say, he ended his life in a foreign land on my account. Shall I, then, not even after his death strive to render him the same recompense, but abandon his own tomb along with the kindred of my father and go away?" But nevertheless, nothing of this sort had the strength to blunt his zeal; rather, the affection he had for God made all things seem easy and light for him. For if he had reasoned that way, if he had wished to entrust his affairs to human calculations, he would have said, "At such an age, and now already advancing toward the final stage of old age, shall I go away? 310 Not bringing my brother along, not having my kin with me, but separated from all who are related to me by blood, how shall I, destitute and a stranger, take possession of a foreign land, not even knowing where I shall stand? What of the wandering? And if it should happen that I end my life in the middle of the journey, what is the profit of such misery? Who will lay me out, the old man, the stranger, the one without a city, the one without a home? Perhaps my wife will urge the neighbors to show some sympathy, and from some charitable collection and contribution, will fulfill the necessary rites. And how much better would it be to end my life here, sitting still for the short time remaining for me for life, rather than being dragged hither and thither in my old age, and enduring the mockery of all people, as if, even at such an age, I was not able to live in peace, but must change from place to place and never be able to stand anywhere?" But the righteous man, considering nothing of this, hastened to obey the command. Perhaps, however, someone might say that the saying, "Come into the land which I will show you, and I will make you into a great nation, and I will bless you," was sufficient to urge him on. This very thing, then, especially—had he not been a lover of God—would have been enough to make him more slothful regarding his obedience. For he could have said, if he were one of the many, "Why do you lead me away into a foreign land, and command me to occupy a strange one? And why, if you wish to make me great, do you not do it here? Why do you not deign to bestow your blessing while I am living in my father’s house? For if it should happen to me, before I reach the place you command, that I be consumed by the labors of the journey and perish, and end my life, what is the profit for me of the promised things?" But he did not deign to take any of these things into his thoughts; rather, like a noble servant, he obeyed the command alone, not meddling or over-curiously investigating, but he obeyed and was fully assured ^C that the promises of God were true: "And I will make you into a great nation, and I will bless you, and I will magnify your name, and you shall be blessed." Great is the weight of the promise. "I will make you," he says, "into a great nation, and I will bless you, and I will magnify your name." Not only will I place you in a great nation, and make your name great, but "I will also bless you, and you shall be blessed." Do not think, beloved, that what is said, "And I will bless you, and you shall be blessed," is a tautology. He says, "I will deem you worthy of such a blessing that it will extend throughout all time." For you will be blessed, so that each one, instead of [giving] the greatest honor, will make it his earnest endeavor to insert himself into intimacy with you. See how, from the very beginning and from the outset, He foretold to him the prominence in which He intended to establish him. "I will make you," he says, "into a great nation, and I will magnify your name, and I will bless you, and you shall be blessed." For this reason, the Jews, thinking great things of the patriarch, wished to insert themselves into his lineage, and were saying, "We are children of Abraham." But that they might learn that they are unworthy of that lineage because of the wickedness of their character, Christ says to them: "If you were children of Abraham, you would do the works of Abraham." And John the son of Zacharias, when those who were hastening to be baptized were flocking to the Jordan, said to them, "Brood of vipers, who warned you to flee from the wrath to come? Bring forth therefore fruit worthy of repentance; and do not think to say, 'We have Abraham as our father.' For I say to you that God is able even from these stones to raise up children to Abraham." Do you see how great his name was among all people? But for the present, before the outcome, the God-loving character of the righteous man is shown, how he believed the things said by God and accepted all things that seemed burdensome with ease. "And I will bless," he says, "those who bless you, and those who curse you I will curse; and in you all the tribes of the earth shall be blessed." See the condescension of God, and how He shows the proof of his entire friendship. "Those," he says, "who are genuinely minded toward you, I will make friends; and those who are hostile toward you, them I will make enemies." This is something that not even children can endure to show toward their parents, to make the same persons both friends and enemies for themselves. The benevolence of God toward the patriarch is therefore, beloved, of the greatest magnitude. "Those," he says, "who bless you I will bless, and those who curse you I will curse. And in you all the tribes of the earth shall be blessed." Behold the addition of another generosity. For all the tribes of the earth, he says, shall strive to be blessed by your name, and by your appellation they shall establish their own affairs more honorably.

ε'. Did you hear, beloved, what the Master commanded the Chaldean, the old man, who had neither known the law nor met with the prophets, nor enjoyed any other teaching? Did you see the weight of the commands? How it required a soul of some high and youthful caliber for their fulfillment? See, then, also the nobility of the patriarch, how the Scripture

^A makes it manifest. "And Abram went," it says, "as the Lord God had spoken to him; and Lot went with him." He did not say simply, "Abram went," but, "As the Lord God had spoken to him." All things, he says, he performed in accordance with the command. He told him to leave everything—kinship and house—and he left them. He told him to go to a land he did not know; he accepted it. He promised to make him into a great nation and to bless him; he believed that this too would come to pass. And just as the Lord God had spoken to him, so he went; that is to say, he believed the words spoken by God, without hesitation or doubt, but holding his mind and understanding firmly fixed, and thus he went; and for this reason he enjoyed much favor from the Master. "And Lot," it says, "went with him." For what reason, when God said, "Depart from your land, and from your kindred, and from your father's house," did he take him along? Not as one disobeying the Master, but perhaps because he was young, and because he occupied for him the place of a father, and he, out of affection and the gentleness of his character, found it difficult to be torn away from the righteous man; for this reason, he did not bear to leave him. Moreover, he also held him in the place of a son, being unable at that time to have children due to Sarah's barrenness. Otherwise, the character of the young man was not far removed from that of the righteous man. For when the two brothers were presented, the very act of attaching himself to the righteous man—how much wisdom it showed, to be able to discern and judge to whom one ought to entrust one's own affairs! And the choice to undertake the journey was also a proof of the decency of his character. For even if in the end he appeared to err in some things when he leaped for the first place, still he endeavored to walk in the footsteps of the righteous man. And for this reason, the righteous man also took him as a companion of his journey, and he, with readiness, preferred the foreign land over his home life. Then, that we might learn that the Master was not commanding these things to the patriarch while he was a youth, but when he was already advancing toward old age—a time when most men are more sluggish toward travels—he says: "And Abram was seventy-five years old when he departed from Haran." ^B Do you see how neither age, nor any other thing capable of drawing him to stay at home, became an impediment to him, but the longing for God became superior to all things? For when the soul is wakened and sober, it cuts through all obstacles, and becomes entirely fixed upon the object of its longing; it is not interrupted by any of the difficulties that appear in the way, but passes by them all and does not cease until it attains that which is sought. For this reason, this righteous man too, though he could have been hindered by old age and many other things, broke through all the bonds and, just as if he were young and vigorous, and hindered by nothing, thus he hastened and pressed on to bring the Master’s command to fruition. For it is not possible for anyone who intends to show something noble and courageous to bring this into effect in any other way than by first preparing himself to stand against all the things likely to stand in the way of such an undertaking. This the righteous man clearly understood; and having passed by everything—counting neither habit, nor kinship, nor father’s house, nor tomb, nor old age itself—he stretched his mind toward that alone, how he might be able to fulfill what was commanded by the Master. And one could see a thing filled with much wonder: a man in deepest old age, with a wife also now advanced in years, and a host of servants, departing, and not even knowing where the path of his wandering would end. If anyone were to reflect intelligently even upon this—how great the difficulty of the roads was at that time: for not even, as now, was it permitted to move about with freedom 343 or to make journeys so easily, since authority was divided by regions, and those traveling were forced to pass from ruler to ruler, and to cross from kingdom to kingdom—this, then, was a sufficient obstacle for the righteous man, had he not possessed great longing and obedience to the command. But he, like a spider, tore through all these obstacles, and having his mind braced by faith and trusting in the promise of the One who spoke, he set out on his journey. "And he took," it says, "Abram, Sarai his wife, and Lot the son of his brother, and all their possessions, as many as they had acquired in Haran, and he departed to go to the land of Canaan."

Chapter 5

but not in regard to his resolve. Although his brother had reached such a height of virtue, he was still caught up in error, whereas the former demonstrated day by day, through the very circumstances, the progress of his own virtue according to God. "And he came," it says, "to the land of Canaan, and Abram traversed the land through its length, as far as the place of Sychem, to the high oak." The Scripture teaches us the part of the country in which the righteous man now makes his dwelling. Then, that we might learn how matters stood there, it says, "But the Canaanites were then dwelling in the land." With good reason did the blessed Moses note this again, not simply, but in order that we might learn from this also the philosophical mind of the patriarch, that although the places were still held by the Canaanites, he was compelled, like a vagrant and a stranger, and as one of the lowborn and rejected, to lodge as it happened, not even having, perhaps, an abundance of a lodging place. And yet, not even so did he murmur, nor did he say, "What is this? I, who lived in Haran with such honor and attendance, am now compelled, as one without a city, a stranger, and a newcomer, to wander in an ungracious manner, and to seek rest in a lowly lodging; and not even thus am I able to obtain it, but there is a necessity for me to live in tents and huts, and to bear all other hardships. Is this all that He meant when He said, 'Come, and I will make you a great nation'? The preliminaries, indeed, were good for me; what good is there to expect hereafter?" But not even then did the just man dare to say anything of the sort, nor even to waver; but with his whole mind, and with perfect faith, trusting in the promises of God, he kept his reason unshaken and constant; because of this, he was quickly deemed worthy of consolation from above.

[6.] But so that we might not extend the instruction to too great a length, let us establish ourselves here and bring the discourse to a close, having exhorted you, beloved, to imitate the frame of mind of this just man. For it would be most absurd if this just man, while being called away from one land to another, displayed such obedience, and neither old age, nor the other obstacles we have enumerated, nor the difficulties of the times, nor anything else capable of holding him back, had the power to make him more sluggish regarding obedience, but rather, snapping all the bonds, the old man ran and hastened, just like a youth in his prime, with his wife, and his nephew, and his servants, to put into effect what had been commanded by God; whereas we, not called away from one earth to another, but from earth to heaven, do not show the same fervor as the just man regarding obedience, but often put forward cold and useless pretexts. Neither the magnitude 515 of the promises, nor the worthlessness of the things sought—because they are earthly and temporal—nor the dignity of the One calling us, attracts us; but we show such sloth that we prefer temporal things to those that endure forever, and the earth to heaven, and things that can never take on an end to those that depart before they even appear. For how long, tell me, shall we be thus maddened regarding the gathering of money? What is this frenzy of being besieged every day by cruel desire and never finding time to rest, but rather being worse off than those who are drunk? For just as they, the more they drink of the unmixed wine, are so much the more inflamed toward thirst and kindle the furnace more cruelly; so too, those who have surrendered themselves to the tyranny of the desire for money never cease from this desire; but the more they wrap themselves in, the more the flame rises, and the furnace is kindled more fiercely. Do we not see those before us, that, after having encompassed, so to speak, the whole world, they were snatched away from here naked and destitute, having enjoyed only so much as that they must there give an account and reckoning for everything? And as for the property, it was often distributed by others, but the sins committed on behalf of these things he departs bearing alone, enduring the punishments for them with great indignation, and being able to find no consolation from anywhere. Why then, tell me, are we so negligent regarding our own salvation, and do we deliberate about our own soul as if it were another’s? Does he not hear Christ saying, "What shall a man give in exchange for his soul?" And again, "What does it profit a man if he gains the whole world, but is deprived of his own soul?" For do you have anything of equal value to it? Even if you speak of the whole world, you will say nothing. For what is the profit, just as Christ said, to gain the whole world, but to be deprived of the soul, than which nothing is more intimate to us? This soul, then, so precious, that so ought to be most zealously guarded by us, do we thus neglect it every day, seeing it being torn apart, sometimes besieged by the desire for riches, sometimes shredded by licentiousness, at other times disgraced by anger, and variously stretched by each of the passions, and are we not, even late, to take any care for it? And who will then deem us worthy of forgiveness, or rescue us from the impending punishment? Therefore, I beseech you, while we still have time, let us wipe away its filth through bountiful almsgiving, and extinguish through this the fire of our own sins. For "water," he says, "will extinguish a blazing fire, and sins are purified by almsgivings." For nothing, absolutely nothing else will be able to deliver us from the hell of fire as effectively as this bounty toward the needy. If we display this according to the laws given by Him, doing nothing for show, but out of love for God 316, we shall be able to wash away the filth of our sins and be deemed worthy of the philanthropy from God, by the grace and compassions of His only-begotten Son, with whom to the Father, together with the Holy Spirit, be glory, power, and honor, now and always, and unto the ages of ages. Amen.

Homily XXXII

"And the Lord appeared to Abram, and said to him, To your seed I will give this land. And he built there an altar to the Lord who appeared to him."

1. Great is the treasure, and ineffable, beloved, in the things recently read, and it requires a tense mind and a sober and awakened intellect so that we might not let pass any of the things hidden in these brief words. For it is for this reason that the philanthropic God did not allow everything contained in the Scriptures to be easily visible and clear to us from a mere, simple reading, so that He might rouse our sloth and show much wakefulness

^A so that we might reap the benefit from them. For it is the way of things that what is found with labor and searching is more firmly implanted in our understanding, while what is found with ease quickly flies away from our heart. Let us not, therefore, be slothful, I beseech you, but let us rouse our reasoning, and let us scan the very depth of what is written in its entirety, so that, having gained something more from this, we may thus return home.

For the Church is a spiritual festival of God, and it is a hospital for souls; and it is necessary, just as when attending a festival, to return home having gathered much provision from it, and just as when meeting in a hospital, to depart having received the medicines appropriate to the ailments pressing upon us. We do not assemble here every day for this reason: that we should simply have casual conversations with one another and then all disperse; but so that each one, having learned something useful and having received the healing for the ailment that troubles him, may thus withdraw from this place. For how would it not be among the most absurd things that, when sending our children to school, we demand of them every day some increase in their lessons, and we would never endure for them to go there simply and in vain, unless we saw that they were reaping some further benefit—yet we ourselves, reaching the measure of maturity and having arrived at this spiritual school, do not show the same zeal as them, and this even where the gain extends to the salvation of the soul?

Each of us, therefore, I beseech you, let him examine himself every day: what he gained from today’s discourse, and what from the next, so that we may not seem to be appearing here in vain and aimlessly. But that this releases us from all blame (for we contribute everything in our own power, and we leave out nothing that lies within our ability), while for those who are resentful, and who do not attend with precision, and who do not desire to reap some further benefit, it becomes the cause of greater condemnation, hear Christ saying to the one who hid the talent: *“Wicked slave! You ought to have deposited my money with the bankers, and I, having come, would have demanded it back with interest”*; and concerning the Jews: *“If I had not come and spoken to them, they would not have had sin; but now they have no excuse.”*

But now we are not weighing this—whether we are free from charges—but we desire your progress, and we consider our joys to be diminished, even if we ourselves were blameless a thousand times over, if you do not also show a zeal worthy of our labors. For this is the theme of our joy: to see your progress in spiritual matters. And I know indeed that, because you are filled with understanding by the grace of God, you will be able to instruct others also; but according to the blessed Paul, reminding you, and rousing your zeal and your readiness, I give this constant exhortation, wishing you to become perfect and complete. ^B For I consider it no small proof of your progress according to God, that you arrive here every day with such readiness, and that you have an insatiable desire for spiritual instruction.

For just as an appetite for physical food would be the greatest sign of health, so would a desire for spiritual instruction be the most manifest evidence of health of the soul. Since I know your longing, therefore, and that even if I were to extend the instruction a thousand times over, I could not satisfy your desire, nor produce satiety for this spiritual food, I will not, according to my ability, cease to set these things before you every day, in accordance with whatever the grace of God provides, and to deposit the teachings from the divine Scriptures into your minds.

2. Come then, and today, having besought the philanthropic Master to guide our tongue toward the discovery of what is sought, let us set before you the customary teaching, having first placed before your love the very things that were read. *“And the Lord God appeared to Abram,”* he says, *“and said to him.”* Did I not rightly say from the beginning that a great treasure is stored up in these few words? For behold, the prologue of what is said is immediately foreign and new: *“And the Lord God,”* he says, *“appeared to Abram.”*

We find this in the Scripture, that He “appeared,” for the first time now; for neither in the case of Adam, nor Abel, nor Noah, nor any other did the divine Scripture use this term. What, then, is the meaning of what is said, *“And he appeared,”* he says? And how does it say elsewhere, *“No one shall see God and live”*? What, then, could we say now that the Scripture states that He “appeared”? How did He appear to the righteous man? Did he see the very Essence? No; God forbid! But what? He appeared in such a way as He alone knows, and as it was possible for those to see. ^C For our wise and philanthropic Master is full of devices, and by condescending to human nature, reveals Himself to those who have been worthily prepared.

And He shows this through the prophet, saying, *“I have multiplied visions, and in the hands of prophets I was likened.”* For Isaiah also saw Him sitting; but this is unworthy of God; for God does not sit; for how could that incorporeal and indestructible nature? And Daniel again saw Him as *“the Ancient of Days”*; and Zechariah beheld Him in another way, and Ezekiel in yet another. Therefore, he was saying, *“I have multiplied visions,”* instead of, “According to individual capacity, thus did I appear.”

And now, then, since He had lifted the righteous man from his own home and commanded him to go into a foreign land, and he, having arrived, was wandering about like a vagrant and a stranger—with the Canaanites already dwelling there—seeking where it was fitting for him to make his dwelling; the good Master, wishing to comfort him and to brace his readiness, so that he might not grow numb nor falter at the promise already made to him, that *“Come, and I will make you into a great nation”* (for the righteous man was seeing things contrary to the promise, and himself wandering about like one of the vile, the castaway, and the unprotected, not even having anywhere to lodge)—in order, then, to rouse his reasoning, He says: *“And the Lord appeared to Abram, and said to him, ‘To your seed I will give this land’.”*

For now, the promise is great and follows according to the promise through which He had lifted him up from his home. For He said: *“I will magnify your name”*; for this reason, He says again now: *“To your seed I will give this land.”* Because the righteous man was in old age and childless, due to Sarah’s barrenness, He promises to provide the land to him who would be born from him. And observe with me the philanthropy of God, how, having foreseen the virtue of the righteous man, He wishes to make him known to all, and just as some pearl that is hidden, so to make him manifest. And having joined promises to promises, and made great the pledges, He delays a little again, so that by this, the God-loving nature of the patriarch might be most shown, that even ^D

^A seeing the things turn out for a time contrary to the promises, the blessed one was not troubled, nor was he disturbed, but kept his reasoning unmoved, being persuaded that the things once promised to him by God are secure and fixed. But let us examine everything little by little, so that we may learn both the resourceful wisdom of the good God, and the care He showed for the righteous one, and the patriarch's devotion to the Master. "And," it says, "the Lord God appeared to Abram." How did He appear? As God Himself alone knows, and as he was able to see. For I will not cease saying this, even if I am ignorant of the manner; I only hear the Scripture saying that 349 the Lord God appeared to Abram, and said to him: "To your seed I will give this land."

Do you carefully remember the promises being made by God, so that when you see the righteous one falling into various circumstances, you may learn the degree of his philosophy, and the steadfastness of his courage, and the sure and unmoved quality of his love for God, and through the things that happened to this righteous one, you may be instructed never to consider it the work of abandonment by God when you see one of the virtuous having fallen into temptations or other worldly afflictions; but rather, considering the difference in God's dispensations, you should yield all things to His incomprehensible providence. For if He even permits this righteous one, being so God-loving and having shown such obedience, to be tried by such things—as you will immediately know—it is not by neglecting His servant, but by wishing to reveal his virtue to all others (for it is His custom to do this for each of the righteous; and as many of you as are lovers of skill in the reading of the divine Scriptures will be able, by learning from the beginning and from the start, to find Him thus ordering the life of His servants), how would it not be of extreme thanklessness to think such a concession is one of abandonment, and not rather a greatest sign of much care and of His unspeakable philanthropy? Showing, therefore, His surpassing power, He establishes these two things from this, and makes the patience and courage of His servants manifest to all, and the resourcefulness of His providence, that even in the midst of terrible things, and after matters have almost been despaired of, He then shifts them to where He wills, being hindered by nothing brought about by the difficulty in between. "And," it says, "the Lord God appeared to Abram, and said to him: 'To your seed I will give this land.'" Great is the promise, and most desirable to the righteous one. For you know how those who have reached old age, and especially those spending the whole of their time in childlessness, desire children. Therefore, giving him the reward for his obedience, and because, having heard, "Go forth from your land," he did not hesitate, he did not delay, but obeyed the command and brought the thing commanded into deed, He says: "To your seed I will give this land."

^B 3. See how by the word He raised up his mind, and provided a sufficient recompense for his labors. For this reason also the righteous one, showing his own gratitude, immediately turns to thanksgiving. "And he built there," it says, "an altar to the Lord who appeared to him." See a proof of a God-loving mind. Both the place itself, where he was deemed worthy of the conversation from God, he consecrated, and he showed his thanksgiving as far as possible. For this is what it is, "He built an altar," instead of, "he gave thanks for the things promised." And just as men, often moved by love, also build houses wherever they happen upon those who are genuinely disposed toward them, and often many have even established cities and gave them names from the chance meeting of their needs; in the same way, this righteous man built the altar to the Lord who appeared to him where he was deemed worthy of the vision of God. "And he departed," it says, "from there." What is, "And he departed from there"? As the place was now hallowed and 320 dedicated to God, he withdrew from there and went over to another place. It says, "To the mountain against the east of Bethel, and he pitched his tent there;" he made his dwelling place, it says. See how he was unencumbered, how he was "light-footed," so as to be able to move so easily with his wife and servants. Let men hear, let women hear. For often, though needing to go out into a field, we devise thousands of contrivances, and we manage many and various things because we drag many things along with us, and we do not become satisfied with the need, but rather bring—and carry around—superfluous and useless things, things made an object of concern for us for the sake of appearances. But not this righteous one! But what? Since, having been deemed worthy of conversation with God, he consecrated the place and built an altar, he moved elsewhere with every ease. "And he pitched his tent there, in Bethel toward the sea, and Ai toward the east; and he built an altar there to the Lord, and called on the name of the Lord." See how through all things he shows his own God-loving mind. For there, indeed, he built the altar because of the promise made to him by God, and after consecrating the place, he withdrew. Here, however, since he pitched his tent, he again built, it says, an altar to the Lord, and called on the name of the Lord. Did you see a philosophical mind? Did you see what the wonderful teacher of the inhabited world, the blessed Paul, exhorted in his writings, saying: "In every place lifting up holy hands"? The patriarch, having anticipated this, fulfilled it through deeds, building an altar in every place, and offering up thanksgivings to the Master. For he knew, he knew clearly, that the God of all requires nothing else from human nature—after His myriad and unspeakable benefits—than a grateful mind, and the knowledge of how to confess thanks for the things provided. But let us see again how even from there the righteous one moves on. "And Abram moved," it says, "and having proceeded, he camped in the desert." See again his God-loving mind and his great philosophy. Again, it says, he withdrew from there, and "he camped in the desert." For what reason did you depart from there? Perhaps because he saw some of the inhabitants not pleased with his presence. For this reason, showing the excess of his meekness, and how he makes much of quietness and having nothing in common with anyone, he takes to the wilderness. "And having proceeded," it says, "he camped in the desert." The divine Scripture used a strange word; for just as in wars it is the custom to speak, so also now it said of him.

^A It says "he camped," in order to show the agility of the patriarch, that just as soldiers with ease now camp here and now there, so too this righteous man, although he was bringing along his wife, and his niece, and a multitude of servants, was making his migrations with greater ease. Did you see a life in old age with a wife and so many servants, yet agile? But it particularly occurs to me to marvel at the courage of the woman. For when I consider the weakness of the female nature, and calculate how she was making the migrations along with the righteous man with such ease, without being disgruntled herself and without becoming a hindrance to the righteous man, I am struck with amazement, and I conclude that she too possessed a spirit no less high and courageous than the righteous man. And we shall know this most of all, when we come to the following parts of what has been read. You saw that after hearing, "To your seed I will give this land," how the righteous man did not rest, but was moving from there to here, and again from there to another place? But was he not driven again from the desert, not by men, but by the necessity of the famine? "And there was," he says, "a famine in the land." Let those who speak simply and without caution hear this—those who divine and say that because such-and-such arrived, a famine has occurred, and because such-and-such came, this has happened. Behold, even upon the arrival of the righteous man there was a famine, and a severe famine, yet the righteous man is not troubled, nor does he suffer anything human, nor does he attribute the cause of the famine to his own arrival. But since he saw the nature being put to the test, and the famine prevailed, "He went down," he says, "to Egypt, Abram, to dwell there, because the famine prevailed in the land."

^B 4. Consider how the trials were becoming greater for the righteous man. For the Master was orchestrating that he should become a teacher not only to those who lived in Palestine, but also to those in Egypt, and to make the light of his own virtue manifest to all. For just as a luminary, lying hidden and concealed in the land of the Chaldeans, he stirred him up from there so that he might guide those sitting in the darkness of error toward the way of truth. But perhaps someone might say: "And for the sake of whom did he not prepare those in the land of the Chaldeans to be led through him toward piety?" It is likely that the providence for their salvation also could have come through others; but hear Christ saying: "No prophet is dishonored, except in his own country." Therefore, in order that He might bring into action His own promise, which He made saying, "And I will magnify your name," for this reason He allows the famine to occur, and through this, a necessity for him to arrive in Egypt, so that those there might also learn how great the virtue of the man is. For just as a headsman putting on chains, so the famine, having stirred them up from the desert, was pulling them toward Egypt. But let us see what follows, and into what straits the righteous man has fallen, so that we may learn both his courage and the philosophical mind of the wife. For since they had traveled far on the journey, and had finally come near to Egypt, ^C the righteous man became anxious, and fearing for her, as one might say, for his life, he converses with his wife. "And it happened," it says, "when Abram drew near to enter into Egypt, he said to Sarah his wife: 'I know that you are a woman of fair countenance. It will be, therefore, when the Egyptians see you, they will say, "This is his wife," and they will kill me, but they will keep you alive. Say, therefore, that I am his sister, so that it may be well with me because of you, and my soul shall live for your sake.'" You saw from his words into what great struggle and fear the righteous man was cast, and yet nowhere was his understanding disturbed, nor was he troubled in his mind, nor did he think and say: "What is this? Are we abandoned? Are we deceived? Has the Master, who said, 'I will magnify you, and to your seed I will give this land,' left us destitute of His own providence, and does He thus permit us now to be afraid concerning our very lives, and to fall into obvious danger?" None of these things did the righteous man consent to receive even in his thought, but he was concerned with one thing only: how he might be able, having devised some stratagem, to find a consolation for the famine and to escape the hands of the Egyptians. "I know," he says, "that you are a woman of fair countenance." See how great the beauty of the woman was, that even when they had reached old age, and after such a number of years, she still remained blooming, carrying the season of beauty upon her face, and this after such great hardship and distress, which she was enduring, moving from place to place along the roads, and moving from the land of the Chaldeans to Charran, and from there to Canaan, and again from there to here in Canaan, and from there to here, and now again to Egypt. Who then of even robust men would not these such continuous travels have worn down? But this admirable woman, even after such hardship, was still shining with the beauty of her face, and it caused much and severe fear to the righteous man; for this reason he was saying: "I know that you are a woman of fair countenance. It will be, therefore, as soon as the Egyptians see you, they will say, 'This is his wife,' and they will kill me, but they will keep you alive." Consider how he trusted in the character of the woman, and he did not fear that she might be spoiled by the praises, but he even introduces the counsel saying thus: "In order that they do not..."—"I am his sister, so that it may be well with me, and they will kill me, but they will keep you alive. Say, therefore, that my soul shall live for your sake." Since it was no ordinary thing that he was ordering, for this reason through the words appended he wished to win her over, so as to turn her to pity and to persuade her with readiness to perform the act. "It will be, therefore," he says, "when the Egyptians see you, they will say, 'This is his wife,' and they will kill me, but they will keep you alive." He did not say, "They will defile you"; for now he does not wish to stun her with words, and besides, he fears for the promise of God. For this reason he says, "But they will keep you alive. Say, therefore, that I am his sister." Consider what state of mind it was likely that the righteous man's understanding was in, ^D when he was advising these things to his wife. For you know, you know how nothing is more painful than this to men, even into the suspicion of such things to have the wedded wife come. The righteous man, however, is both anxious and doing everything so that adultery might not come to pass. But do not, beloved, simply pass judgment on the righteous man, but even from this most of all learn of his great prudence and courage; courage, indeed, in that he so nobly withstood and overcame the disturbance of his thoughts, so as to advise even such things. For that there is nothing more unbearable than this, hear Solomon saying, "For the anger of the husband is full of jealousy; he will not spare in the day of judgment, nor will he exchange for many gifts the enmity"; and again, "Harsh as the grave is jealousy."

5. We see many who have been driven to such madness as not even to spare their wives, but they have often slaughtered both the adulterer and themselves.

^A Such is the frenzy of this matter, and such is the unrestrained nature of jealousy, that it causes one who has once been captured by this passion even to disregard his own salvation. And one may learn from this the courage of the righteous man, yet his great prudence as well, in that, being trapped in such helplessness and as if in a net, he was able to find this way, through which the evil might become less. For if he had said that she was his wife, and had not faked the plot, and had used the name of sister, she too would have been taken away from the righteous man, as the beauty of her appearance would have drawn to it the licentious inclination of the Egyptians, and the righteous man would have been slaughtered, so that there would be no witness to the lawlessness. So, in order that these two cruel things might not happen—which would certainly come about because of the incontinence of the men and the tyranny of the king—they were able, in great need, to find a small consolation. He says: "Say that I am his sister; for this, perhaps, will deliver me from the dangers." For if you call yourself a sister or a wife, no one will contradict that it will surely come to pass, and they will rush to take her because of the beauty of her flesh; but it is likely that I will escape the plot if you use the name of sister. Did you see the prudence of the righteous man, how, being trapped, he was able to find a way, through which he deliberated how he might be able to be superior to the plot of the Egyptians? ^B Again, consider with me here also the endurance of the righteous man and the virtuous love of the woman: of the righteous man, in that he did not become indignant and say: "For what reason do I bring this on, becoming an occasion for me of such a storm? For what is the benefit to me from the marriage, when I am about to be in danger of the ultimate consequences for its sake? What is the gain, when it acts not only as no consolation to me, but even brings upon me death itself because of her own beauty?" He neither said nor thought any of these things, but, having thrust aside every such reasoning, and having entertained no doubt toward the promise of God, he was concerned with one thing alone: how he might be able to escape the foreseen danger. For consider here, beloved, ^C the unspeakable long-suffering of God, how He nowhere intervenes nor consoles the righteous man, but waits for the terrible things to reach their peak and increase, and for him to come to despair, and only then reveals His own providence. "Say then," he says, "that I am his sister, so that it may go well with me for your sake, and my soul will live because of you." It is not as if his soul was about to die that the righteous man said these things (for "Do not be afraid," He says, "of those who kill the body, but cannot kill the soul"), but he simply spoke this according to custom to his wife. "So that it may go well with me," he says, "because of you, and my soul will live because of you"; as if he were saying to her: "Say that I am his sister, so that, having fled the famine in Canaan, you may not make for me a work of the Egyptian hands. Be then to me the cause of salvation, so that it may go well with me through you." ^D The words are pitiable; great was the fear, both because of the Egyptian madness, and because the tyranny of death had not yet been destroyed; for this reason the righteous man even chooses to share in the adultery of his wife, and as it were to minister to the adulterer for the insult to his wife, that he might escape death. For his face was still fearful; the bronze gates had not yet been broken; the sting of death had not yet been dulled. Did you see the bond of love between husband and wife? Did you see both a husband, what he dared to suggest to his wife, and a wife, when she accepted the counsel? She does not refuse, nor is she indignant, but does everything so that the ruse may escape notice. Let husbands and wives hear, and let them imitate their harmony, the bond of love, the intensification of piety, and let them be jealous of the temperance of Sarah. For even in old age she shone so with beauty that she remained until that time vying with the virtues of the righteous man; for which reason she was also deemed worthy of such providence from God, and of the reward from above. ^A Let no one, therefore, blame the beauty of the form, nor say those useless words, that beauty destroyed such a woman, and for such a one beauty became the cause of ruin. Beauty is not the cause—may it not be so!—for it is the work of God; but the corrupted intention is the cause of all evils. Did you see this marvelous woman shining from both sides, both from the beauty of her soul and from that of her face, and following in the footsteps of the righteous man? Let women imitate her. For behold, there was beauty of form, and barrenness, and so much time, and much wealth, and such a migration, and a sojourn, and constant and successive trials; and none of these unsettled her reasoning, but she remained immovable. For this reason she also received the reward worthy of her endurance, in extreme old age being able to give birth from a womb that had withered and a belly that had become dead. "So that," he says, "it may go well with me through you, and my soul will live because of you." Nothing, [300, 325] he says, is left for me for salvation, except your willingness to say that I am his sister. "For perhaps I shall escape the awaited danger, and for your sake I shall live hereafter, and to you I shall ascribe the life after this." The words are sufficient to draw the woman and lead her to sympathy.

6.

into Egypt, *the Egyptians saw the woman, that she was very beautiful; not simply beautiful, but with an excess that drew all who saw her.* And when the princes of Pharaoh saw her, ^A *they praised her before Pharaoh.* Do not pass over what is said simply, beloved, but marvel how none of the Egyptians handled the woman as a stranger or one who had arrived from a foreign land, nor did they despise her husband, but entering in, they made it known to the king. And this happened so that the matter might be made more manifest, and that the vengeance might not be directed toward just anyone, but toward the king himself, and the event be spread everywhere. *And they brought her to Pharaoh.* Immediately the righteous man was deprived of his wife, and she is brought to Pharaoh. Observe how great the long-suffering of God is; how He does not show His own providence from the beginning, nor from the start, but allows everything to happen, and allows the woman to fall almost into the very throat of the beast 326, and only then makes His own power manifest to all. *And they brought her into the house of Pharaoh.* In what state of mind was the woman during that time? How was her reason troubled? How were the waves rising? How did she not endure shipwreck, but remained like some immovable rock, looking toward the impulse from above? What more shall I say of the woman? What sort of soul is it likely the righteous man had, seeing her brought into the house of Pharaoh? And they treated Abram well because of her, as being her brother, clearly. And there were given to him sheep, and calves, and donkeys, and menservants, and maidservants, and camels, and mules. But these things, which were given for the sake of luxury ^B and care, how much fire did they not kindle in him? And how did they not burn his mind and inflame his reason, as he pondered the cause of the gifts? Do you see how the evils had come almost to the very end? Do you see how, according to human sequence, no hope of correction remained? Do you see how matters were despaired of according to human perception? Do you see how the woman fell into the very throat of the beast? See, therefore, here the ineffable philanthropy of God, and be struck with the excess of His power. *And God struck Pharaoh with great and evil plagues, and his house, concerning Sarah the wife of Abram.* What is *struck*? He demanded justice, he says, for the audacity and the wicked attempt. *With great plagues*; He did not simply strike the king, but *with great plagues*. Since the audacity itself was no ordinary thing, but also very great, for this reason the punishment was also great. *And his house*, he says; not him alone, but also his house. And for what reason, when the king alone sinned, do all those of the house also share in the punishment? Not even this happens simply, but so that even through this He might strike at the king's madness. For he needed a more violent blow so that, being struck with terror, he might depart from the filth. And how, they say, is this just, for him to be punished along with them? They did not endure the punishment for his sake alone, but it is likely that they also ^C conspired and cooperated in the lawlessness that was about to happen. For you heard above the Scripture saying that *the princes of Pharaoh saw her, and praised her, and brought her into the house of Pharaoh.* Do you see them having done the work of procurers through their favor toward the king, with regard to the wife of the righteous man? For this reason not he alone, but also all those belonging to him shared in the punishment, so that they might learn that they did not simply show insolence toward a stranger, nor toward just any man, but toward a man who was precious to God, and worthy of such care from Him. For this reason, therefore, He shook his mind with the great severity of the punishment, turned him away from the vile audacity, checked him from his irrational impulse, restrained his licentious intent, bridled his unbridled desire, [387] and reined in the madness of his anger. ^D The king, the tyrant, converses with the stranger, with him whom he treated like a vagrant, whose wife he even dared to abduct. And it was well said that *He struck Pharaoh and his house concerning Sarah the wife of Abram.* He receives awareness at the same time as the punishment, that she was the wife of the righteous man. For even when she was brought into the house of Pharaoh, she remained the wife of the righteous man. *And Pharaoh having called*, he says, *Abram, said to him: What is this that you have done to me?* Behold the words, such as the king utters. *What is this that you have done to me?* he says. What have I done to you, the stranger, the one known to no one, the one who arrived because of famine, to the king, to the tyrant, to the ruler of Egypt? What did I do to you? You abducted my wife; you despised her as a stranger, you acted with contempt, you did not act according to reason; you became entirely of licentious desire, and you wished to bring into action what seemed good to you. What then have I done to you? You have done great things to me, he says, and you have wrought terrible things against me. See how great the change of events is; the king says to the private citizen, "What have you done to me?" You have made God my enemy, he says, you have brought His wrath upon me, you have rendered me liable to punishment, you have prepared me to pay the penalty, along with my whole house, for the things dared against you. *What is this that you have done to me, that you did not tell me that she is your wife? And why did you say, She is my sister? And I took her to myself for a wife.* I, he says, wished to take her as your sister. And whence did you learn that she is the wife of the righteous man? The avenger of this lawlessness, He made this known to me. Why then did you do this to me, and not tell me that she is your wife, and I took her to myself for a wife, being about to sin? As if consorting with your sister, I attempted to do this. Observe how the severity of the punishment shook his mind, so that he even apologized to the righteous man, and hastened to show care toward him. And yet, if it had not been the inclination of God that softened his mind and set him in fear, it would have been natural for him to be carried away into greater anger, and to avenge himself upon the righteous man as one who had deceived him, and to exact penalty, and to bring him to the risk of the ultimate danger. But he did none of these things; for the fear of the punishment suppressed his inflammation, and it was only a matter of showing care toward the righteous one. For he knew by then that it was not possible for the man who partakes of such favor from above to be just anyone. *And now, behold your wife before you; take her and depart.* Now, he says, since I have learned that she is not your sister, but your wife, behold you have her. For I have done no injury to your marriage, nor have I deprived you of your wife, but *behold your wife before you, take her and depart.* What mind will be able to admire the events as they deserve? Or what tongue will have the power to utter the wonder? A woman shining in beauty to a man 328

^A in Egypt, and a king, and a tyrant, and one so maddened and licentiously disposed, having lain down, yet came forth untouched, having kept her own chastity intact. For such are always the things ordained by God, as I have already said, wonderful and paradoxical. And whenever things are despaired of by men, then He shows His own unassailable power in all things. For just as it was wonderful and paradoxical to see the man of desires surrounded in the midst of those beasts, and suffering nothing, but as if being encircled by sheep, thus coming up from the pit unharmed, and the three children in the furnace, spending their time as if in a meadow and a paradise, and being harmed in nothing by the fire, but coming forth from there like statues; in the same way, it is ^B worthy to marvel also at what has now come to pass, that the wife of the just man, having suffered no indignity from the king of the Egyptians, the tyrant, the licentious man, came forth safe. For God it was who worked all things, He who gives a way even in impassable straits, and is always able to lead things from desperate situations to a hopeful expectation. *And now behold thy wife before thee; take her and depart.* Do not think, he says, that you have been wronged by us. For even if what was done by our attempt happened out of ignorance, yet behold, we know now what kind of protector you have; and the anger that came upon us has taught us of how great a favor you enjoy from the God of all. Therefore, take your wife and depart. The just man was henceforth ^C fearful to them, for which reason they also hastened to send him away with much care, propitiating his Master through the things done for his sake.

η΄. You saw, beloved, how great is patience and endurance? Here, remind me of those words which the patriarch said when he was about to approach Egypt: *I know that you are a woman fair of face; it will be therefore, as soon as the Egyptians see you, they will kill me, but you they will keep alive.* Therefore, taking those things in your mind, observe what is now happening, and marvel both at the patience of the just man, and the power of the philanthropic God, with how much glory He prepares the just man, who came with such fear and dread, to return. *And Pharaoh,* he says, *gave orders to men ^D concerning Abram, to send him on his way, and his wife, and all things that were his, and Lot with him.* The just man therefore returns with all magnificence and much wealth, and he becomes a teacher not only to those in Egypt through what had happened, but also to all those along the way, and those dwelling in Palestine. For those who saw him, when he went down because of the necessity of the famine, going down with fear and trembling, and now again in such magnificence and abundance and wealth, were learning the power of God's providence concerning him. Who saw this at any time? Who has heard it? To go away to find a consolation for famine; and being wrapped in wealth and ineffable glory, thus he returns. Do not be amazed, beloved, nor wonder at what has happened; but rather marvel, and be astonished, and give glory to the power of our common Master of all. And see also that his descendants, in the same way, go down into Egypt again because of the necessity of the famine, and from there again, after much slavery and wretchedness, come up with prosperity. For such is our Master, full of ingenious devices. Whenever He allows terrible things to reach their peak, then again, having scattered the winter, He brings about a calm, and a great change in affairs, teaching us the magnitude of His power. *And Abram went up from Egypt, he and his wife, and all his things, and Lot with him, into the desert.* One might aptly apply to this just man those words which the blessed David said to those who returned from the captivity in Babylon: *Those who sow in tears shall reap in joy. They went on their way weeping, casting their seeds; but coming again, they shall come with joy, bringing their sheaves.* You saw the descent filled with struggle and fear, and holding the impending fear of death itself? See again the ascent filled with much magnificence and brilliance. For henceforth the just man was reverenced by all, both by those in Egypt and by those in Palestine. For who would not have revered him who was being so guarded by God, and deemed worthy of such providence? For perhaps the things that happened to the king and his house did not escape anyone. For all things were permitted for this reason, and for this reason the things of the temptations went on so far for the just man, so that his patience might become more brilliant, and that the things from him might be spread abroad to the whole inhabited world, and that no one might be unhearing of the virtue of the just man.

θ΄. You saw, beloved, how great is the profit of temptations? You saw how great is the reward of patience? You saw both a man, and a woman, and an old man, and one advanced in age, how much philosophy they demonstrated, how much courage, how much mutual affection, how much a bond of love? Let us all imitate this, and never let us be vexed, nor let us think that the bringing of temptations is a proof of abandonment by God and of being overlooked, but rather let us make this the greatest sign of God's care for us. For if we have burdens of sins lying upon us, we shall be able, by demonstrating much patience and thanksgiving, to make them lighter; if we do not have many sins, even so we shall enjoy more of the favor from above, if we bear them with thanksgiving. For our Master, being generous and caring for our salvation, for this reason often sets before us, as if a training ground and contests, the bringing of temptations instead of wrestling pits, so that by demonstrating what is from ourselves, we might also enjoy the copious providence from Him. Knowing this, let us not grow weary in temptations, nor be annoyed in afflictions, but let us even rejoice, according to the blessed Paul: *For now, he says, I rejoice in my sufferings.* You saw a grateful soul? For if he rejoiced in sufferings, when was he able to be thus in sorrow? If the things that grieve others produced for him a subject of joy, consider for me the state of his soul. And so that you might learn that it is not possible to attain the promised blessings and to be deemed worthy of the kingdom of heaven in any other way than if we should walk the present life through affliction, hear the apostles saying to those who were just now drawing near to the faith: *And having discipled many, it says, they returned to Lystra, and Iconium, and Antioch, strengthening the souls of the disciples, and encouraging them to remain in the faith, and that through many tribulations we must enter into the kingdom of heaven.* What excuse therefore will there be for us, if we are not willing to bear nobly and courageously and gratefully all the things that are brought upon us, when we see that it is not even possible for us to attain salvation in any other way, without having walked this path? For that nothing is strange and new, no one

of the righteous, he endured, walking through the present life by means of affliction, hear Christ saying: "In the world you will have tribulation; but be of good cheer." For, that they might not fall upon hearing this, he immediately instilled courage into them and promised his own support. "But be of good cheer," he says, "I have overcome the world." You have, he says, one who lightens [your] sorrows, who does not permit you to be overwhelmed by the onset of temptations, who provides the outcome along with the temptation, and who does not allow harsh things to be brought upon us beyond our strength. Why are you distressed? Why are you faint-hearted? Why are you sullen? Why are you downcast? Surely, if we contribute what is in our power—I mean patience, endurance, and a grateful mind—he does not allow us to be neglected, does he? Or, even if matters reach the point of despair, do they overcome the wisdom of our Master? Let us display what is in our power and hold to a sincere faith, knowing the resourcefulness of the guardian of our souls. And in any case, he who knows our profit better than we do will organize it in such a befitting manner—both as it is worthy of him and as it is profitable for us—that we may both collect the reward of patience and be deemed worthy of his philanthropy, by the grace and mercies of our Lord Jesus Christ, with whom, to the Father, together with the Holy Spirit, be glory, power, and honor, now and always, and unto the ages of ages. Amen. 351

HOMILY XXXIII

"And Abram was very rich in cattle, and in silver, and in gold. And he journeyed, whence he came, into the desert as far as Bethel, unto the place where his tent was previously between Bethel and between Gai, unto the place of the altar, where he had made the beginning."

^B

a'. Seeing your ready gathering here today, and your yearning for hearing, I desire to discharge a debt which we owe to your love. And I know that you yourselves have perhaps forgotten it, because many days have passed in the meantime, and our discourse was drawn off to other matters. For the presence of the holy feast interrupted our sequence. For it was not reasonable that, while we were celebrating the Lord's Cross, our teaching should be about other things; but it was necessary at each time to set before you the appropriate table. Therefore, when the day handed down arrived, interrupting the sequence of our teaching, being compelled by the urgency of the moment, we allowed our tongue to rush to the subject of the betrayer, and again we set before you the matters concerning the Cross. Then, when the day of Resurrection had arrived, it was necessary to teach your love about the resurrection of the Lord, and again, in the days following the resurrection, to provide you with the proof through the miracles which happened after that, when we also took up the Acts of the Apostles; from there we set before you a continuous feast, making much exhortation each day to those recently deemed worthy of grace. Now, therefore, it is necessary to remind you of the debt, and then to make the payment. For even if you yourselves do not know the nature of the debt, because you are pulled in many directions by cares, as you are concerned with the care of a wife, and looking after children, and striving for daily food, and being pulled by other worldly cares—yet we, being troubled by none of these, both remind you of the debt and prepare ourselves for the payment. And do not marvel if we exhibit such gratitude. For the nature of this debt is the opposite of material money. For there, he who owes is not always quick to show such gratitude, knowing that paying what is owed diminishes his own substance, while it increases the wealth of the one receiving; but in the case of this spiritual debt, there is nothing of the sort; on the contrary, the one who pays will be much more prosperous, and there is a greater prosperity for those who receive. ^C For this reason, in those cases, much ingratitude [332] arises; but here there is much profit for both—both for the one paying and for those receiving. This is what the blessed Paul also exhorted concerning love, saying: "Owe no one anything, except to love one another," showing that this debt is indeed said to be paid, but it never ceases. Nor is it fitting for you to be negligent as you prepare for the reception; for this also makes us, who are paying, more prosperous, and it will be a cause of greater benefit for you. Since, therefore, such is the nature of this debt, and the more we pay, the more we increase our own surplus by the greater payment, come, let us finally teach you also the subject of the debt, so that you yourselves may receive what is said the more readily, and, having acknowledged our gratitude, you may repay us by attending with eagerness to what is said. What, then, is the subject of the debt? You know and remember that having brought into the middle what concerns the patriarch, and his descent into Egypt which happened on account of the famine, and the seizure of Sarah which occurred by Pharaoh, and God's indignation against him, which he exercised because of his providence for the righteous man, both against him and against all his house, having prepared for the patriarch to make the return from Egypt with great splendor—for, "Pharaoh," he says, "gave orders to men concerning Abram, to send him on his way, and his wife, and all that he had, and Lot with him." And Abram went up from Egypt, he and his wife, and all that was his, and Lot with him, into the desert; having halted our discourse there, we transferred it to the teaching about the urgent matters for all the intervening days. Wherefore, it is necessary today to take up the sequence, and, as if tying a body together, join what is yet to be said with what has already been spoken; for in this way the argument of the teaching will become clear to you. But so that what is said may be clearer to you, it would be appropriate also to set forth the very beginning of the things read today before your love. "And Abram," he says, "was very rich in cattle, in silver, and in gold. And he journeyed, whence he came, into the desert as far as Bethel, unto the place where his tent was previously, between Bethel and between Gai, unto the place of the altar, where he had made the beginning; and he..."

^A called there upon the name of the Lord God.

Let us not pass over these read passages simply, but let us clearly understand the precision of the divine Scripture, how it tells us nothing in a secondary or incidental manner. "And Abram," it says, "was very rich." Observe first this very point, that it did not signify this simply, nor in vain, nor casually, that it now calls him rich. For nowhere else did it memorialize that he was rich, but now for the first time. For what reason and why? So that you might learn the ingenuity of God’s wisdom, and the exceeding and infinite power of the providence which he exercised over the righteous man. For the one who had made the departure into Egypt because of the necessity of the famine, and because he could not bear the straitness in Canaan, had suddenly become rich, and not rich simply, but very rich, and not in livestock only, but also in silver and in gold.

^B β΄. Do you see how great is God's providence? He went away to find relief from the famine, and he returned not only having found relief from the famine, but also having encompassed much wealth and unspeakable glory, and having become manifest to all, who he was; and subsequently even those inhabiting Canaan were learning more accurately the virtue of the righteous man, seeing the change that had happened so suddenly, and how the stranger, who had descended into Egypt like a fugitive and a wanderer, was flowing with so much wealth. And see him, not even by the great success and the abundance of wealth having become more slothful, nor more negligent, but again hastening to that place where he was even before, before he had reached Egypt. For he came, it says, into the desert as far as the place where his tent was before, to the place of the altar, where he had made the beginning there, and called upon the name of the Lord God. Consider with me how he was a lover of stillness and detachment, and was incessantly devoted to the service of the Divine. For he reached that place, it says, where he had previously built the altar, and called upon the name of the Lord, and having already previously, from above and from the beginning, been fulfilling what was said by David: "I chose rather to be an outcast in the house of my God, than to dwell in the tents of sinners." For the desert, because of the invocation of the name of God, was to him preferable to the cities. For he knew, he knew that the size of a city does not create beauty by its buildings, nor the multitude of its inhabitants, but the virtue of those living in it, on account of which the desert was even more precious than the cities, being adorned by the virtue of the righteous man, and appearing more brilliant than the civilized world. And Lot, it says, who was journeying with Abram, had sheep, and oxen, and cattle; and the land did not contain them to dwell together, because their possessions were many, and they could not dwell together. Not only to the patriarch did the things of wealth increase, but also to Lot, it says, there were sheep, and oxen, and cattle. Perhaps the former he himself, being high-minded, was gifting to his nephew, and the latter others were providing to him because of the honor for the patriarch. And the land did not contain them, it says, because their possessions were many. See how the multitude of wealth immediately becomes a cause of division, and produces separation, and breaks off harmony, and divides the bond of kinship. And there was a fight between the shepherds of the ^C cattle of Abram, and between the shepherds of Lot. And the Canaanites and the Perizzites were then dwelling in the land. Observe how those who are closely related produce the beginning of separation. For from thence always all evils sprout, from the wickedness of those who are one's own. For there was, it says, a fight between the shepherds. These are they who provide the occasion for division, who are tearing apart the harmony, who are demonstrating great thanklessness. And the Canaanites and the Perizzites were then dwelling in the land. For what reason did it signify this to us? Since it said that "the land did not contain them to dwell together," the divine Scripture wished to teach us the cause, that it did not contain them for this reason, because it was still being held by these nations. But let us see the God-loving intention of the patriarch, how he suppresses the fire about to be kindled through his own gentleness. And Abram, it says, said to Lot: "Let there be no fight between me and you, and between my shepherds and your shepherds, for we are brothers." Observe the excess of humility, observe the height of philosophy. The old man, the elder, addresses the young man, his nephew, as "brother," and brings him to the same rank as himself, and assigns nothing more to himself; but he says: "Let there be no fight between me and you, and between my shepherds and your shepherds." For it would not be reasonable, he says, for this to occur, since we are brothers. Do you see him fulfilling the apostolic law, which says: "Now therefore there is already a total loss to you, that you have lawsuits with one another. Why not rather be wronged? Why not rather be defrauded? But you wrong and defraud, and these things to brothers." Fulfilling all these things through his deeds, the patriarch says: "Let there be no fight between ª my shepherds, and your shepherds, for we are brothers." What could be more peaceful than this soul? So was it not in vain nor casually that I said in the prologue, that because he loved stillness and detachment, for that reason he preferred the desert to the civilized world. For see him even now, since he saw entirely the shepherds bickering, how from the beginning he immediately tries to suppress the fire about to be kindled, and stops the strife. For he had to provide no occasion, nor offer a handle, having arrived as a teacher of philosophy to all who were living in Palestine, but through the gentleness of his character to instruct them all more brilliantly than a trumpet, and to make them imitators of his own virtue. "Let there be no fight," he says, "between me and you, and between my shepherds and your shepherds, for we are brothers." Great is the gentleness of the words, "between me and you."

^D γ΄. Observe how he converses with him from a position of equality; although I think the fight did not have its beginning from any other source than from the shepherds of the patriarch not allowing them to enjoy the same freedom as themselves. But the righteous man does everything gently, demonstrating the excess of his own philosophy, and instructing not only those present at that time, but also all those thereafter, never to bicker toward those who are our own. For their strife inflicts upon us much disrepute, and [335] nothing is reckoned to them, but the accusations run back to us. Where then is it reasonable, when being brother men, and obtaining the same nature, and the same kinship, and

living here for a time, to fall into such contention, when we ought to be established as teachers of all these things to everyone in terms of equity, gentleness, and all philosophy? ^A Let those who think they are beyond accusation hear these things, when they overlook their own kindred, for the sake of their intimacy with them, plundering, grasping, and inflicting myriad evils, both in cities and in fields, upon those who are their neighbors, and tearing away, from one his field, from another his house, and by this displaying even more favor toward them. For even if the act of injustice was another’s, yet he himself is a participant in the matter, not only by taking pleasure in what has happened and thinking that because of this your own substance is increased and your wealth becomes greater, but also by not preventing the impending injustice from being carried out. For he who is able to prevent the one who acts unjustly, and does not do this, will pay the penalty no less than the one who acts unjustly.

Let us not therefore deceive ourselves, I entreat you, but let us flee from robberies, from greed, and from increasing our wealth for ourselves from such things, and let us instruct those who attend us to do no such thing ^B. For this does not leave us irresponsible, but creates a greater condemnation; for they betray their own salvation for our gratification, and dare to commit injustice, dragging us down along with their own ruin. But if we wish to be sober, we ourselves will be delivered from the harm resulting from this, and we will turn them away from their evil undertaking. And do not say to me those cold words: "It is no concern of mine. Did I tear away? I know nothing; another did it, I did not participate in the injustice." These are excuses and pretexts. If you wish to show that you did not participate in the injustice, and did not act in concert, and did not become a worker of greed, correct what has happened, console the wronged one, restore what was taken away. For in this way you will both free yourself from accusations, and you will correct the one who has done the injustice, having shown that what was done by him was not according to your mind; and having consoled the poor man, you will not leave him to be swallowed up by the despondency ^C which I suffer because of the removal of the choice, and I give all authority to you, [there stands] ^D standing ready to happen. Let there not be, he says, strife between me and you, and between my shepherds and your shepherds, because we are brother men. Did you see gentleness? Did you see equity? Hear also what follows, so that you may learn the excess of his philosophy. How then may the strife receive its resolution, and the flames of contention be extinguished? "Behold, all the land," he says, "is before you. Separate yourself from me: if you go to the left, I will go to the right; if you go to the right, I will go to the left." Observe the philosophy of the righteous man and the intensity of his humility. But before these things, consider for me, beloved, how great is the harm of wealth, and the difference of great possessions. The flocks were increased, much wealth was added, and immediately unity is cut off; and where there was peace and the bond of love, there is strife and contention. For where there is "mine" and "thine," there is every form of strife and the premise of contention; but where this is not, the things of unity and peace are conducted with all care. And that you may learn, hear what the blessed Luke says concerning those who came to the faith from the beginning. "The heart and soul of all," he says, "was one; not because they all had one soul (for how could this be, being in diverse bodies?), but he shows us their intensified unity. And if the righteous man had not been exceedingly long-suffering, and knowing how to philosophize, he would have been angered, and would have accepted, but having pushed away every such thought, he becomes of one mind only, namely, how he might extinguish the contention about to be kindled, and having devised the separation painlessly, he might make the house free from all disturbance. Behold, he says, is not all the land before you? Separate yourself from me: if you go to the right, I will go to the left; if you go to the left, I will go to the right. Behold the equity of the righteous man. For showing him through his deeds that he does not do this willingly, nor desiring him to be separated, but because of the necessity of the contention, and in order that there not be a perpetual war in the house, observe how through his words he mollifies his inflammation, and gives to him all power of choice, and sets before him the entire land, and says: "Behold, is not all the land before you? Whichever you wish, choose, and I will accept that one with much pleasure, which you yourself might leave." Great is the philosophy of the righteous man. Through all things he wishes to become unobjectionable to his nephew. For since, he says, that which I did not wish is happening, and in order that the things of contention may end, the separation is necessary to happen; for this reason [I make] you lord, so that, whichever you might consider to be more valuable land, having chosen that one, you may leave the rest to me. Could anyone ever have accepted to do this toward a brother of equal age, which the patriarch displayed toward his nephew? For even if he himself [had] beforehand made the choice, and having taken the primacy had yielded to him what was left, would not even thus that which was done by him be great? But nonetheless, wishing also to show the excess of virtue, and to fill the desire of the young man, so that no cause for despondency might arise from the separation, having set before him all the authority, he says: "Behold, all the land is before you; separate yourself from me, and whichever you wish, choose." It was fitting, therefore, for the nephew, having experienced such equity, to honor the patriarch in return, and rather to yield to him the choice of the selection. For we are accustomed, somehow, all of us humans, when we see those who are about to investigate things with us and to contend about the primacy jumping on us, not to endure being lessened, nor to yield to them; but when we see them yielding, and with softened words entrusting all authority to us, as if feeling ashamed of such great equity, we also withdraw from the contention, and again, reversing, yield all the authority to them, even if the one investigating with us seems to be lesser. Lott, therefore, being obliged and [upon...]

that time, to have acted in this way; yet he, as a young man and drawn by greater desire, seized for himself the primary parts, and made the choice. ^A 10. *And Lot lifted up his eyes and saw all the plain of the Jordan, that it was all well-watered, before the Lord destroyed Sodom and Gomorrah, like the garden of God, and like the land of Egypt, as far as one enters Zogora. 11. And Lot chose for himself the whole region about the Jordan, and he departed from the East, and they were separated, ^B each from his brother.* Do you see the great virtue of the just man, how he did not even permit the root of wickedness to sprout, but immediately, while it was still beginning to grow, he cut it out from the bottom and destroyed it, employing great gentleness, and for the sake of virtue showing a boundless contempt for other things, and demonstrating to all how he valued peace and being freed from contention more than all wealth? ^C For, so that no one might condemn the just man as being ungrateful toward Lot, and that he cast out to a strange land him whom he had brought from his own house, and lest anyone think he did these things for the sake of enmity, but that all might learn that he did these things out of a desire for peace, for this reason he even granted the choice to him, and did not take it ill that he took the first portions, so that it might be known to all how his mind was directed primarily toward the goal of peace and charity. ^D Moreover, another mystery was also being brought to fulfillment beforehand, so that many things might come to pass according to his example, and that Lot might be instructed by the very events that he had not chosen as was right, and that the Sodomites might learn of the virtue of Lot, and once the separation had taken place, the promise given to the patriarch might be fulfilled in its outcome, by which it was said to him: *To you and to your seed I will give this land:* which we shall see as we proceed little by little, the divine Scripture declaring it all to us. 12. *And Abram, it says, dwelt in the land of Canaan; ^A but Lot dwelt in the city that was about the Jordan, and pitched his tent among the Sodomites. 13. But the men in Sodom were wicked, and very great sinners before God.* Do you see Lot looking only at the nature of the land, and not noticing the wickedness of the inhabitants? For what advantage, tell me, I pray, if the land be fruitful and fertile, but the men be so wicked? What is the harm in a wilderness and unfruitful land, if the men be more humane? For the head and sum of blessings is the uprightness of those who dwell there. ^B But Lot looked only to one thing, namely, to the fertility of the land. And for this reason, Scripture, wishing to declare to us the wickedness of those dwelling there, says: *But the men in Sodom were wicked and sinners before God very greatly.* Not only, he says, *wicked*, but *sinners*, and not simply *sinners*, but *before God*; that is, their sins had grown to an immense degree, and their iniquity was prodigious: therefore he also added, *before God very greatly.* Do you see the magnitude of the wickedness? ^C Do you see how great an evil it is to take the first parts, and not to consider what is useful? Do you see how great a good it is to have humanity, and to yield in the first place, and to hold the inferior part? For behold, in the progress of the teaching, we shall see that the first place profited nothing the one who had chosen it; and the one who sought the inferior things became more renowned every day, and his wealth increased in all respects, and he became a spectacle to all. ^D So that we may not be too long in teaching, we shall make an end of our discourse here, and keep what is remaining for the following homily. This, however, I do entreat of you, that you be imitators of the patriarch, and never covet the first parts, but obey blessed Paul who says, *In honor preferring one another* (Rom. 12:10), and that you hold the lesser portion before all. For this is what it means to have the primacy, just as Christ also says: *He who humbles himself, shall be exalted* (Luc. 14:11 and 18:14). What, therefore, could be equal to this, when, through the things in which we yield the primacy to others, we ourselves enjoy greater honor; and by those things through which we prefer others, we ourselves are raised to the highest honor? Therefore, I beseech you, let us strive to imitate the humility of the patriarch, and to follow in the footsteps of him who, before the law, manifested such philosophy, we who live under grace. For such is true humility, which that most excellent man manifested toward him who was so much his inferior, not only on account of the reason of virtue, but also on account of his age and all other things. For consider how the elder yielded to the youth, and the uncle to the nephew, and he who had obtained such great grace from God, and who in no matter had provided a great specimen: and the things which it was fitting for him to say—as an elder to a youth in age and dignity, and as an uncle—those things the patriarch said to the youth. Therefore, let us also show honor to those who are older than us in age, or even our equals. For it is not humility to do what you are obliged by necessity to do or are compelled; this, I say, is not of humility, but of debt. But true humility is when we yield to those who seem to be our inferiors, and we venerate those who seem to be beneath us. But if we are right-minded, we shall not consider any to be beneath us, but shall say that we are surpassed by all men. And I do not say this concerning ourselves, who are immersed in countless sins; but even if someone should be conscious of very many well-conducted deeds, if he does not feel within himself that he is behind everyone, there will be no benefit for him from all his good works. For this is humility, when someone, having the opportunities to be exalted, humbles and depresses himself, and conducts himself modestly. For then he will be raised to the true pinnacle according to the promise of the Lord, which says: *He who humbles himself shall be exalted* (Luc. 14:11). Let us strive, therefore, I beseech you, for all to apprehend that summit through humility, that we may attain the same grace from the Lord as did that just man, and may prove worthy of those unspeakable goods, by the grace and mercy of our Lord Jesus Christ, with whom to the Father and the Holy Spirit be glory, power, honor, now and always, and unto the ages of ages. Amen.

HOMILY XXXIV

*And God said to Abram after Lot was separated from him: Lift up your eyes and see from the place in which you now are, to the north and the south, and the east and the sea: because all the land which you see, to you I will give it* (Gen. 13:14-15). You learned yesterday, beloved, from that most excellent patriarch

^A that it was no ordinary achievement for the old man, who has benefited so much from the favor of the Lord of all, to have shown such equality toward the young man, his nephew, to the extent of yielding the first place to him, choosing the lesser portion, and accepting everything in order to check the conflict and remove the grounds for contention. Let us all strive to emulate him, and let us never be puffed up against our neighbors, nor think highly of ourselves; but by manifesting much humility, let us yield, and hasten rather to be diminished in deeds and in words. Let us not bear ill will toward those who treat us unjustly, even if they happen to have received benefits from us (for this is true philosophy); nor let us grow savage at insults, even if those who contend with us be our inferiors. Rather, let us settle our anger with gentleness and meekness. For nothing is stronger than this, nothing is more powerful. This establishes our soul in perpetual tranquility, making it as if moored in a harbor, and becoming for us the source of all rest. For this reason, Christ also, communicating that divine teaching, said: Learn of me, for I am meek and lowly in heart, and you shall find rest unto your souls (Matt. 11:29). For nothing so establishes the soul in rest and in much peace as meekness and humility. This would be more precious than any diadem to the one who possesses it; this is more profitable than any prominence or glory. ^B For what could be more blessed than to be delivered from the war born within? Even if we enjoy peace and relief from without ten thousand times over, if tumult

is within, we possess no true peace. But if we possess the former, we shall easily be able to overcome the latter.

Homily XXXIV

Addressing him openly with these words: "You yielded, out of great gentleness, the most excellent part of the land to your nephew, and showed the utmost humility, and made such provision for peace that you were willing to accept anything so that there might be no discord between you; therefore, receive from me the abundant recompense." ^A "Lift up your eyes," He says, "and look from the place where you now are, northward and southward, and eastward and westward; for all the land which you see, I will give to it you, and to your seed forever." Do you see a recompense exceeding by a great measure what was done by him? The philanthropic Master comes with the very words through which the patriarch made the waiver. For just as he said, "Is not the whole land before you? Separate yourself from me; if you go to the right, I will go to the left; or if you go to the left, I will go to the right," so also the Master says: "Lift up your eyes and look from the place where you now are; for all the land which you see, I will give to it you, and to your seed forever." Consider here for me the magnitude of the generosity. For you, He says, having given the choice of the selection, waived the part he wished to choose, and you yourself accepted the part that was left over; but I make my generosity so great that I shall yield to you all the land falling under the gaze of your eyes from each side, from the north and from the south, and from the east and from the west—all the land which you see—and not this only, but also to your seed forever. Do you see the generosity worthy of God's goodness? Do you see how much he was deemed worthy of, having yielded so much? ^B Hence we are taught to show great abundance in almsgiving, so that by giving little we may be deemed worthy of great things. For where is the equality, tell me, in giving a little money and receiving the forgiveness of sins? In feeding a hungry person, and being deemed worthy of boldness on that dreadful day, and hearing those words worthy of the kingdom: "I was hungry, and you gave me to eat"? For could the One who provided such great abundance not have comforted his need even then? But for this reason He leaves him to be worn down by poverty, so that he too may gather a great reward for his patience, and you may store up for yourself the boldness that comes from almsgiving.

3. Do you see the philanthropy of the Master, how He manages everything for our salvation? When, therefore, you consider that for your sake and for your benefit He struggles in poverty and is consumed with hunger, do not pass by unmercifully, but become a faithful steward of the things provided for you by the Master, so that by comforting his need you may draw down much favor from above. And glorify your Master, that for your sake and your salvation He allowed him to live in poverty, so that you might be able to find a means through which you can both wash away your sins and, by well stewarding the things provided for you by the Master, be deemed worthy of those praises that transcend all words and thought. For you shall hear: "Well done, good and faithful servant; you have been faithful over a few things, I will set you over many; enter into the joy of your Lord." ^C Thinking on these things, as if seeing benefactors who are able to provide us the means of our salvation, let us thus regard the poor, and let us provide with abundance and a cheerful readiness, never drawing back from the giving, but speaking with great gentleness and showing much meekness. Incline your ear to the poor, and answer him peacefully with meekness, so that even before the giving, you may raise up his soul, which is cast down by great need, through the kindliness of your words. For a word, He says, is better than a gift. So does a word know how to strengthen a soul, and to bring in much comfort.

Let us not, therefore, perform our generosity in almsgiving by looking only at the one who is receiving, but by considering who it is that claims what is done for the poor as His own, and who promises repayment for the things given; let us, thus focusing our mind toward Him, hasten to provide with all readiness, and let us sow, while there is still time, with abundance, so that we may also reap with abundance. For He says, "He who sows sparingly, shall also reap sparingly." Let us therefore cast these good seeds with an open hand, so that in time we may reap with abundance. For now is the time of sowing, which, I pray, we do not let pass, so that on the day of the repayment of the things sown here, we may harvest the fruits and be deemed worthy of the Master's philanthropy. For nothing, nothing else of our good deeds will be able to quench the fire of our sins as the abundance of almsgiving does. This causes the erasure of the sins committed by us, becomes a source of boldness for us, and prepares for us the enjoyment of those ineffable goods. But these things have been sufficiently said for your exhortation, and to show that by giving little we are deemed worthy of great things from the Master. ^D For hence our discourse slid into the exhortation to almsgiving; since we were saying that the patriarch, having waived a part of the land and having yielded the best of the country to Lot, and having chosen the lowliest land for himself, was deemed worthy of such generosity from God, that the promise which occurred to him from God surpasses all mind and thought. For "Lift up your eyes," He says, "and look from the place where you now are, northward and southward; for all the land which you see, I will give to it you, and to your seed forever." A part of the land, He says, you waived for your nephew; behold, I promise you the whole land; and not only this, but I promise also to provide it to your seed, and until forever, that is, continuously. Do you see how He is generous in His benefits? Since He knew that the patriarch desired this most of all, and that nothing would strengthen his readiness like this, He says: "And this I will provide for you, so that your descendants may also succeed to the enjoyment of the land, and have the continuous possession of it." Then, so that he might not look only to his own nature, and to his own old age, and to the barrenness of Sarah, and become sluggish toward the promise, but rather trust in the power of the One who promised, He says: "And I will make your seed as the sand of the earth. If anyone can number the sand of the earth, your seed also will be numbered." Truly the promise was beyond human nature; for He promised not only that He would make him a father, when there were so many obstacles, but that he would increase into such a multitude that it would be likened to the sand of the earth, and the multitude would become beyond number, desiring through the example to signify the intensity of the surplus.

^A Consider how the philanthropic Master little by little exercises the virtue of the righteous man. For having said before, *To your seed I will give this land*, now He says again, *And to your seed I will give it forever, and I will make it as the sand of the earth*. And for the time being, the promises remain at the level of words, and much time passes in the interval, so that we might learn both the God-loving disposition of the patriarch and the surpassing power of God. For He deliberately lingers and delays, so that when those who had received the promise had reached deep old age and, as it were, had despaired according to human sequence, they might then see both the proof of their own weakness and the surpassing nature of the ineffable power of God.

δ'. Consider as well, because of the prolongation of the time in between, the firmness of the patriarch’s disposition, and how, disregarding all human concerns and stretching his mind toward the power of the One who promised, he was neither troubled nor agitated. For you know that often, when someone promises something once and a second time and does not yet bring the promised things to pass, we become more reluctant to believe him again when he makes a promise. But while this might justifiably happen in the case of a human, it should not so in the case of God, who manages our affairs with great wisdom. Once He has made a promise, even if countless obstacles arise in the interval, one must be confident, looking to the magnitude of God’s power, and have one’s reasoning established, knowing that what has been said by Him must by all means come to pass. For there is nothing that will ever be able to interrupt the things promised by Him; for He is God, to whom all things are possible, and for this reason He shifts events according to His will, being able to find ways even out of impossibilities, and after our own despair, leading us into good hopes, so that we might learn more clearly the surpassing nature of His profound wisdom. *Arise, therefore*, He says, *and walk through the land in its length and in its width, for I will give it to you*. See how through all things He wishes to instill full assurance in the righteous man. *Arise*, He says, *go around, and learn both the length and the width, so that you may know the magnitude of the land which you are about to enjoy, and before the enjoyment, nourishing yourself on the hope, you may have great joy. For as much land as you walk through, to you I will give it, so that you may learn that you did not cede as much as you are now about to receive*. Do not, therefore, think that you have received the lesser portion, because that man jumped at the first appearances. You will know not long after through the events themselves that the choice of the first portions was not advantageous to him; and he himself will learn how great an evil it is to covet the first portions. But for now, receive the rewards of the humility and gentleness which you displayed toward your nephew; receive the promise, and already contemplate the entire land of which you are master, and not long after, you and your seed will possess it for all time. *For to your seed*, He says, *forever*. Great is the magnitude of God’s promise, great is the generosity of the Master of us all through His munificence, and great is the excess of the reward of the philanthropic and all-merciful One, which He bestowed upon this blessed man and the seed destined to be born from him. Having heard these things, the patriarch, struck with awe at the ineffable goodness of God, *having moved his tent*, it says, *came and dwelt by the oak of Mamre, which is in Hebron*.

After receiving, he says, the promise, and the separation of Lot having taken place, he moved his tent by the oak of Mamre. See his philosophical ^B disposition, see the height of his mindset, how he moves with ease, and is not distressed at changing from place to place. For you will find him not captured nor stuck to any habit, which many who think themselves philosophical and who have been released from the turmoils of the world often endure. And if at times the occasion calls for moving and departing into a foreign land—often even for the sake of some spiritual matter—you would find them distressed, pining, and bearing the transition heavily, because they have been taken captive by habit. But not so the righteous man; rather, from the beginning and from the outset he was philosophical. And just as a guest and a sojourner, ^C so he moved from here to there and from there to here, and everywhere he strove to demonstrate his God-loving disposition through his deeds. For when he had pitched his tent by the oak of Mamre, immediately he built an altar there to the Lord. Do you see a thankful disposition? For since he had pitched his tent, immediately he offered up his thanks to the Master for the promise that had been made to him. And in every place where he would dwell, you will find him providing for this before all else, building an altar, and offering his prayers, and fulfilling the apostolic law, which commands to pray in every place by lifting up holy hands 346. Do you see a soul that is winged toward the love of God, and that becomes thankful for all things? For he did not wait for the promised things to come to pass, but he gives thanks even for the promise, and displays the things from himself, so that having shown gratitude for the things that had passed, he might summon his own Master for the fulfillment of the promises.

ε'. Let us also imitate this man, and let us be confident in the promises of God, and let neither time dim our zeal, nor let the obstacles in the interval, if they should occur, make our reasoning slack. Rather, trusting in the power of God as though we were already seeing the promises accomplished before our eyes, let us show forth our faith in sincerity. For surely the Master has promised us great and lofty things, and [ones] exceeding our reasoning—I speak of the enjoyment of the kingdom, the participation in the good things that pass not away, the life with the angels, the release from Gehenna. ^D But nevertheless, let us not doubt, because they are not seen with bodily eyes; but pondering the truthfulness of the One who promised, and the magnitude of His power, let us behold them with the eyes of faith, and from the things already provided, let us have good hopes for the things to come. For it is for this reason that He has bestowed many things upon us here as well, so that being guided by these, we might have confidence also regarding those. For He who gave up His own Son for the sake of His love for us, how will He not grant us all the rest? Just as Paul also says, *He who did not spare his own Son, but for all of us gave Him up, how will He not also with Him grant us all things?* If He gave up His Son for us sinners, if He granted the gift of baptism, if He bestowed the remission of former sins, if He opened for us the way of repentance, if [He did] countless other [things] for our sal-

salvation—it is manifest that He will also provide the goods stored up for us in the life to come. For if He prepared these things even before we came into existence, because of His own goodness, how shall He not also graciously grant us the enjoyment of them? For, that He has already prepared these goods for us, hear Him saying to those standing on the right: "Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." ^B Dost thou see the abundance of His goodness, how great is the philanthropy He has used toward our race, in that even before the foundation of the world He prepared for us the enjoyment of the kingdom? Let us not, therefore, become ungrateful, I beseech you, nor let us render ourselves unworthy of such great gifts; but let us love our Master as we ought, and let us not commit any of those actions that interrupt His goodwill toward us. For shall we not be the initiators of the matter? He, anticipating us, demonstrated great and ineffable love toward us. [347] How then is it not absurd that we should not also love, as much as we have the power, Him who has so loved us? For He, because of His love for us, endured everything with pleasure, and leaping, so to speak, from the very bosom of the Father, He condescended to take on the form of a servant, and to pass through all human experiences, and to endure insults and dishonors from the Jews, and finally He accepted the cross and the ignominious death, that He might deliver us, who were dragging ourselves along the ground and were weighted down by myriad loads of sins, through faith in Him. For all these things the blessed Paul, pondering—the fervent lover of Christ, who as if winged encircled the whole world, who strove to show forth in a body the things of the bodiless—cried out saying: "For the love of Christ constraineth us." ^C See the gratitude, see the excess of virtue, see the burning desire. The love, he says, of Christ constraineth us; that is, it urges, it compels, it presses upon us. Then, wishing to interpret what he himself said, he says: "Judging this, that if one died for all, then all died; and He died for all, that they who live should no longer live unto themselves, but unto Him who died and rose again for them." Do you see how he rightly said that "the love of Christ constraineth us"? For if, he says, He died for all of us, He died for this reason, that we who live should no longer live unto ourselves, but unto Him who died and rose again for us. Let us, therefore, receive the apostolic exhortation, and let us not live unto ourselves, but unto Him who died and rose again for us. And how, he asks, shall we be able not to live unto ourselves? Hear this blessed man again saying: "And I live, yet no longer I, but Christ liveth in me." See how, walking on earth and entangled in flesh, as if dwelling in heaven and living in the company of the bodiless powers, he was thus disposed. For this reason he said elsewhere again: "And they who are of Christ have crucified the flesh with the passions and the desires." This, therefore, is what it means not to live unto ourselves but unto Him who died and rose again for us: when we are as if dead to this present life, and are not excited by any of the things that are seen. ^D For for this reason our Master was crucified, that in exchange for this life we might receive that one; or rather, that through this one we might secure that one for ourselves. For the present life, if we are willing to be sober and watchful, leads us toward the enjoyment of the eternal life; and we shall be able, if we be willing to be aroused a little and to open the eye of the mind, to nourish the thought of the enjoyment there at all times within ourselves, 320 and thus to pass by and soar above the things that are seen, and to extend our reflection toward the things to come and eternal; just as this blessed one also, instructing us, said: "And the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave Himself for me."

Chapter 5. Moral exhortation to constancy in faith

^A 5. See the soul burning, see the mind winged, see the intellect kindled by desire for God. "The life which I now live," he says, "I live in faith." Do not, pray, imagine that I contribute anything to the affairs of the present life. For even if I am clothed in flesh, and bound to the necessities of nature, yet I live in faith, in that toward Christ, looking down upon all things present, by the hope in Him passing over everything, I have my mind stretched out toward Him. Then, that you may learn the excess of that love, he says: "In faith I live of the Son of God, who loved me, and gave Himself for me." Consider how great is the excess of gratitude. What are you saying, O blessed Paul? A little before you said: "He who spared not His own Son, but delivered Him up for us all"; and now you say, "Who loved me," and you appropriate the common benefit? Yes, he says; for even if the sacrifice was offered by Him for the whole human race, yet because of the love toward Him I appropriate what has happened. Thus also it is the custom to do with the prophets, and to say: "God, my God"; yet He is the God of the world; but it is characteristic of desire ^B to appropriate the things that are common. "With the faith of the Son of God," he says, "who loved me." What do you say? Did He love you alone? The whole human nature, he says, yes; but I, as if loved alone, thus owe Him thanks. "And who gave Himself for me." What then, was He crucified for you alone? Does He not Himself say: "When I am lifted up, I will draw all men to myself"? And were you not the one who said that for all of us He delivered Himself up? Yes, he says; in saying this I do not contradict myself, but I am comforting my own desire. And see again how he teaches us another thing through that which has been said. For having said above concerning the Father that "He delivered Him up for us all," here he says, "He delivered Himself up"; there indeed, that he might show the harmony and the equal honor of the Father and the Son, and might hint at the economy; since elsewhere also he says, "He became obedient even unto death," everywhere confirming the economy. ^C But here he has put "He delivered Himself," that he might show that He accepted the passion willingly, and not by necessity or force, but wishing and desiring to procure salvation for the whole human race, He endured the cross. What love, then, in return for His worth, shall we be able to demonstrate toward the One who has shown such rich love toward us? Even if we were to resolve to surrender our very soul for His laws, and for the observance of the commandments given by Him, not even so shall we be able to reach the measure of the love which He showed toward our nature. For He, being God, accepted this for men, and being Master, [He did it] for slaves; and not for slaves simply, but for ungrateful ones and those showing great and implacable enmity. And He, having anticipated...

unworthy and many times offending, He displayed such great benevolence. Yet we, even if we were able to display [349] something, do nothing great when we are eager to repay Him who has anticipated us with such great benefits. For what comes from us, if indeed it follows at all, is a kind of recompense and a debt; but what comes from Him is grace and benefits and the magnitude of a gift. Considering all these things, then, let us love Christ, just as Paul loved Him, and let no concern for present things be ours, but let us always have His love rooted in our soul. For thus we shall also laugh at all things of the present life, and thus we shall inhabit the earth as if it were heaven, neither puffed up here by prosperous things, nor bowed down by grievous ones; but passing over all things, we shall hasten from here toward our longed-for Master, and we shall not be distressed even by the delay itself, but we shall say with the blessed one, and we with him, that: "The life I now live in the flesh I live in faith in the Son of God, who loved me and gave Himself up for me," in order that we may pass through the present life without pain, and be deemed worthy to enjoy the blessings to come, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father, together with the holy Spirit, be glory, dominion, honor, now and always, and unto the ages of ages. Amen.

Homily XXXV

It came to pass in the days of Amraphel king of Shinar, Arioch king of Ellasar, and Chedorlaomer king of Elam, and Tidal king of nations, they waged war with the king of Sodom.

1. A great good, beloved, is the reading of the divine Scriptures. This makes the soul philosophical; this shifts the mind toward heaven; this makes the person grateful; this causes one not to be struck with fear at any of the present things; this causes our reasoning to dwell always there, and to perform all things looking toward the recompense of the Master, and to set our hand to the labors of virtue with much zeal. For from this it is possible to learn accurately the providence of God in His swift assistance, the courage of the righteous, the goodness of the Master, and the magnitude of the rewards. From this it is possible to be stirred to zeal and imitation of the philosophy of the noble men of old, and not to grow sluggish toward the struggles of virtue, but to be of good courage even before the outcome, by the promises given by God. Wherefore, I beseech you, let us undertake the reading of the divine Scriptures with much diligence. For thus we shall also attain to knowledge, if we be constantly going over the things that lie before us. For it is not possible that one who approaches the divine words with diligence and much longing should ever be neglected; but even if there is no man to be our teacher, the Master Himself from above, entering into our hearts, illuminates the mind, brightens the reasoning, uncovers hidden things, and becomes our teacher regarding things unknown—provided only that we be willing to contribute what is on our part. For, He says, "Call no man teacher upon the earth." When, therefore, we take into our hands a spiritual book, having stretched our mind and collected our reasoning, and having cast away every worldly thought, let us thus perform the reading with much reverence, with much ^A of attention, that we may be able to be led by the Holy Spirit toward the understanding of the things written, and to reap much benefit from thence. For indeed that eunuch, that barbarian, the one of the queen of the Ethiopians, being in such great prominence, and being carried upon a chariot, did not even at that time neglect the reading, but holding the prophet in his hands, he was making much diligence toward the reading, and this without knowing the things that lay before him. But yet, because he contributed everything on his part—the diligence, the zeal, the attention—he attained to the one who guided him. For consider for me how great a thing it was, not to neglect the reading even while traveling, and this while sitting in a chariot. Let those hear who do not even endure to do this at home, but who think that the reading of these things is a secondary matter, and because they live with a wife, and are occupied with military service, and care for children, and attend to servants, and have care for other affairs, they think it does not behoove them to have diligence regarding the reading of the divine Scriptures. For behold, a eunuch, a barbarian man—both of which are sufficient to cast one into much sloth—and along with these, the great prominence, the abundance of wealth, the very fact of being on a journey and being carried in a chariot; for it is not easy for one traveling in this way to attend to reading, but it is even very difficult. But yet the longing and the much diligence put all obstacles out of the way, and he held to the reading, and did not say these things which many say now: "I do not understand the things that lie before me, I am not able to understand the depth of the things written; for what reason should I simply and in vain endure the toil, reading when I do not have anyone able to guide me?" The barbarian did not think any of these things, being a barbarian in language, but a philosopher in mind; but having considered that he would not be neglected, but quickly enjoy the push from above, if he contributed what was on his part and what was to the best of his ability, he held to the reading. For this reason the philanthropic Master, seeing his longing, did not disregard him, did not leave him without provision, but immediately sent the teacher to him. But do you mark for me the wisdom of God, how He waited for him to contribute what was on his part first, and then shows His own assistance. Since, therefore, everything on his part had been completed, thereafter the angel of the Lord appeared, saying to Philip: "Arise and go toward the road that descends from Jerusalem unto Gaza, the same is desert." And behold, an Ethiopian man, a powerful eunuch of Candace, [351] the queen of the Ethiopians, who had come to worship at Jerusalem, and he was returning, sitting in his chariot, and was reading the prophet Isaiah. See how accurately the one who wrote the book narrated to us, saying that he was an Ethiopian, that we might know that he was a barbarian; then he says that he was a "powerful man," that he was in the greatest honor and prominence, who, he says, had come to worship at Jerusalem. See also the pretext of his journey, being sufficient to show the God-loving nature of his disposition; for behold what a path he travels, so as to offer worship to the Master. For they still thought that worship was confined to one place, and for this reason, traveling a long path, they would offer prayers there; for this reason, too, this man had arrived where the temple was and the ^B

^A Jewish worship, so that he might offer worship to the Lord. And since he had fulfilled what was desired, *Returning, he says, and sitting upon his chariot he was reading.*

^B β΄. Then, drawing near, Philip says to him: *Do you understand what you are reading?* You see a soul burdened with concern, not knowing the things lying before it, yet holding fast to the reading, and longing to attain the teacher who guides! For indeed the apostle immediately arouses his desire through the question; for that he was worthy to attain the guide toward the understanding of the things lying before him, this very answer of the man reveals. For when the apostle said, *Do you understand?* and was approaching in a humble guise, he was not vexed, he was not annoyed, he did not consider himself insulted—which is what many of the foolish suffer, often choosing to remain in perpetual ignorance, ashamed to confess ignorance and to learn from those able to teach. But this man suffered none of these things; rather, with all gentleness and piety he makes his answer, showing the state of his soul, and says: *For how could I, unless someone guides me?* And not only did he answer with gentleness, but he also did not cast him aside; rather, demonstrating to us his virtue through his own manners, the official—the barbarian, the one being carried on a chariot—bidding the man who appeared humble, the one despised for his attire, to come up and sit with him. Do you see the soul's eagerness? Do you see the intensity of his piety? Do you see a barbarian’s god-loving mind, how he fulfilled that which was said by some wise man: *If you see a man of understanding, rise early to visit him, and let your foot wear out his doorsteps?* Do you see how justly he was not overlooked? Do you see how justly he enjoyed providence from above? Do you see how he failed in nothing of what ought to have been brought by him? For this reason, having attained the teacher, he was learning with accuracy the power of the things lying before him, and his mind was being enlightened.

See how great a good it is to perform the reading of the divine Scriptures with attention and diligence! For this reason I have brought into our midst the story regarding this barbarian, so that we might not all be ashamed to become imitators of the Ethiopian, the eunuch, who did not neglect his reading even while traveling. ^C For this barbarian is sufficient to become a teacher to us all, both those who have taken up a private life, and those enrolled in military service, and those who happen to be in prominence, and to all without exception—not only to men, but also to women, since they are constantly passing time at home—but also to those who have taken up the monastic life, so that all might learn that no time becomes a hindrance to the reading of the divine oracles, but it is possible not only at home, but also while walking in the marketplace, while making a journey, while being in the company of many, and while being entangled in affairs, to hold to this diligence, so that by bringing our own part, we might quickly attain the one who guides. For our Lord, seeing our desire for spiritual things, will not overlook us, but will provide the illumination from above and will enlighten our mind. Let us not, therefore, I entreat you, be neglectful of reading, but even if we know the power of the things lying before us, and even if we do not, let us continually go over them. For constant studying creates an indelible memory; and often that which today we were not able to find after reading, this, having approached it again tomorrow, we have found all at once, the man-loving God invisibly enlightening our mind. But we have said these things now for the sake of making the reading of the divine Scriptures continuous; but so that you may learn that this is also the custom of the Lord in all other things: that once we have brought our own part, He Himself also provides with abundance, and as He did in the matter of the reading by sending the teacher to the barbarian with great swiftness, this He also does for those wishing to move toward virtue—listen to what is now being said. But so that this discourse may be clearer for us, it would be logical to bring again into our midst the matters concerning the patriarch, and to lay hold now of the sequence of what was said to us yesterday. For you learned from the things already said, how, from that great humility which he displayed toward Lot, having yielded to him the precedence, he enjoyed much in the way of recompense from above, having received a promise that exceeded by a much greater measure the things that had been done by him. Let us see then, from the things read today as well, the virtue of the righteous man again, so that, proceeding in this way, we might learn of the ineffable providence of God that has come to pass concerning him. For schooling all of us through the philosophy of the patriarch, He allows him at each season first to demonstrate the god-loving nature of his own mind, and then He brings in His own recompense, so that we ourselves might labor by imitating the patriarch, first applying ourselves to the toils of virtue, and in this way wait for the repayment of the rewards from him.

^D γ΄. But it is time, then, to set before you the things read today; for it needs almost no interpretation, but the very reading itself is sufficient to show the excellence of the righteous man's virtue. *And it came to pass, it says, in the kingdom of Amarphal, king of Sennaar, that Arioch, king of Elasar, and Chodollogomor, king of Elam, and Thargal, king of nations, made war with Balak, king of Sodom, and with Barsak, king of Gomorrah, and with Sennaar, king of Adama, and Symobor, king of Seboim, and the king of Balak; this is Segor. All these agreed together upon the salt valley; this is the salt sea.* Look at the accuracy of the Scripture, how it remembered both the names of the kings and of the nations; not arbitrarily, but so that you might learn from their designation their barbarian disposition. For these, it says, made war against the king of Sodom and the others. Then it also teaches the cause of the war, whence it had its beginning. *For twelve years, it says, they were serving Chodollogomor, king of Elam; but in the thirteenth year they revolted. And in the fourteenth year came Chodollogomor, and the kings with him, and they cut down the giants in Asaroth and Karnaeim, and the strong nations with them, and the Ommaioi in the city of Saue, and the Chorraioi in the mountains of Seir, as far as the terebinth of Pharan, which is in the desert. And returning they came to the spring of judgment; this is

^A Kadesh; and they cut down all the rulers of the Amalekites, and the Amorites who dwell in Asasynthamar. Let us not cursorily pass over, beloved, what has been said, nor think the narrative useless. For the divine Scripture has purposefully detailed everything for us with precision, that we might learn the strength of these barbarians, and how much valor they displayed, and with what vehemence they rushed to the war, so as to overcome even the giants—that is, those powerful in the constitution of their bodies—and to rout all the nations dwelling there. For just as a mountain torrent, coming on with force, sweeps away and destroys everything, in the same way these barbarians, having fallen upon all these nations, destroyed everyone outright, so that they even routed the rulers of the Amalekites and all the others. But perhaps someone might say, "And what profit is it to me to know the strength of the barbarians?" Not simply nor in vain did Scripture intermix these things into the account, nor are we now cautioning you in advance to remember their valor to no purpose; but that, as the instruction proceeds, you might learn also the greatness of God’s power and the virtue of the patriarch.Against these, then, it says, who possessed such power and had routed so many nations, "the king of Sodom, and of Gomorrah, and of Admah, and of Zeboiim, and of Bela—this is Zoar—went out to draw up in battle array, and they drew up against them in the Salt Valley for war, against Chodollogomar, and Tharthak, and Amarphath, and Arioch. The four kings against the five." And the Salt Valley is full of asphalt wells. Then, that we might learn how, terrified by their valor and the strength of their power, they were turned to flight, the Scripture says: "And the king of Sodom and of Gomorrah fled, and they fell there, where the wells were; and those who were left fled to the mountain." See ^B you the strength of these men? How even from the very sight of them they were struck with terror and prepared to be turned to flight? See, therefore, how with all ease, when all had become fugitives, those men took all their belongings and returned. "And they took," it says, "also the mountain, and all the cavalry of Sodom and Gomorrah, and all their provisions, and went away." They took also "Lot, the son of the brother of Abram, and his equipment, and they went away." For he was living in Sodom. Behold, what I said yesterday has now been brought to pass: that Lot gained nothing from his choice of the firstfruits, but was taught by the very events themselves not to desire firstfruits. For not only was there no profit to him from this, but behold, he was even led away captive, and was learning through deeds that it was much better for him to enjoy the company of the righteous man than, having separated and become free, to experience such misfortunes. Behold, he was deprived of the patriarch, and thought he was in greater security, and had attained the firstfruits, and was in great prosperity, and suddenly he becomes a captive, houseless, homeless—that you may learn how great an evil is division, and how great a good is concord; and that it is fitting not to leap ahead of those who are greater, but rather to be content to be lesser. "For they took," it says, "Lot, and his equipment." How much better it would have been to be with the patriarch, and to accept everything for the sake of not having the concord between them severed, rather than, having separated and chosen the firstfruits, to be immediately cast into such dangers and to become subject to barbarians? "And one," it says, "of those who were saved came and reported it to Abram the crosser." Now he was dwelling near the terebinth of Mamre the Amorite, the brother of Eshcol, and brother of Auran, who were sworn allies of Abram. How, when so great a war was being waged, did the patriarch not know? Perhaps the distance between them was very great, and on this account he was ignorant. "And one came and reported to Abram the crosser"—in order to remind us that he had returned from Chaldea. For since he had his dwelling across the Euphrates, for this reason he was also called "the crosser" [Peratēs]. And from above and from the beginning, his parents had given him this name, predicting to him his migration from there. Since he was about to cross the Euphrates and come to Palestine, for this reason he was also called Abram.

^D 4. Observe how, even though his parents were unbelievers and did not know [the future], yet, being guided by the wisdom of the resourceful God, they gave this name to the child, just as Lamech did to Noah. For this too is of God’s philanthropy: to predict things that will happen long after, even through the agency of unbelievers. He came, therefore, it says, and reported to the crosser what had happened, the captivity of his nephew, and the great power of those kings, and the plundering in Sodom, and the flight with shame. Now he was dwelling near the terebinth of Mamre the Amorite, the brother of Eshcol, and Auran, who were sworn allies of Abram. But perhaps someone here might ask: for what reason, of those who fled from Sodom, is the righteous Lot alone led away into captivity? Not simply nor in vain is this, but in order that Lot might learn through the very events themselves both the virtue of the patriarch, and that through him others might be saved, and that he might be taught not to desire the firstfruits, but to yield to those of greater stature. Let us, therefore, hear the rest, that we might learn both the virtue of the righteous man and God’s ineffable alliance. But attend with precision to what is said, and strain your mind. For there is much to gain at the same time from this, and to be instructed from what happened to Lot: never to doubt if at any time the righteous fall into temptations while the base and wicked escape; nor to seek the firstfruits by every means; nor to think any time is more preferable than being in the company of the righteous; but even if one must be a servant, to believe that being with virtuous men is more profitable than being in freedom. And from these things one may also learn the patriarch’s great long-suffering, the greatness of his affection, his valor, his contempt for wealth, and the ineffable power of God’s help towards him. "And when Abram heard," it says, "that Lot his nephew had been taken captive, he counted his own house-born servants, three hundred and eighteen, and pursued after them as far as Dan, and fell upon them by night, he and his servants, and struck them as far as Chobal, which is on the left of Damascus. And he brought back all the cavalry of Sodom, and Lot his nephew he brought back, and all his belongings, and the people, and the women." Consider here, my beloved,

^A the greatness of soul of the just man, how, putting his trust in the power of God, he was not struck with dread at the strength of those men, having learned of the rout they had caused—having first rushed against all the nations and having conquered the Amalekites and all the rest, and afterwards having engaged those in Sodom and turned them to flight, and stripped them of all their possessions. For this reason the divine Scripture has anticipated and narrated all these things to us, and everything they achieved through their valor, so that you might learn that it was not by bodily strength that the patriarch conquered them, but by the faith that he had in God, and, being fortified by the help from above, he achieved all these things, not by wielding weapons, nor by stretching bows or spears, nor by holding up shields, but [by fighting] with his own household servants.

And why, he says, did he count three hundred and eighteen household servants? So that you might learn that he did not simply take everyone, but the household servants, those who had been raised together 356 with Lot, so that they might carry out the act of vengeance with great goodwill, as if henceforth they were fighting on behalf of their own master. And observe for me the greatness of the power of God, with what speed the events of the victory have occurred. For he fell upon them, he says, by night, he and his servants, and struck them and pursued them. For the hand from above was working in concert and acting as a co-general with what was being done. On account of this, he had no need of weapons, nor of siege engines, but by appearing with his servants he merely struck some and caused others to be driven to flight; and he accomplished both with total ease, with no one there to harass him, and he brought back the cavalry of the king of Sodom, and Lot his nephew, and all his belongings, and the women. Do you see why Lot was allowed ^B to be the only one of those who had fled to be taken captive? So that the virtue of the patriarch might become manifest, and through him many others might attain their salvation. And he returned at last, bringing along a great and brilliant trophy, carrying back along with Lot the cavalry, and the women, and the property, and with a voice loud and clear, and shouting more loudly than a trumpet, that it was not by human power, nor by the strength of bodies, that he wrought the rout and carried off the victory, but [because] the hand from above was working everything. Have you seen throughout [this account] the just man becoming more manifest, and at every time demonstrating to all the providence of God regarding him? It is time for him now to become a teacher of piety, eager for those in Sodom. For there came out, he says, the king of Sodom to meet him after he returned from the slaughter of Chodolagomor and the kings who were with him. Observe how great a thing virtue is, and the [value of] enjoying the assistance [that comes] from God. The king comes out to meet the stranger, the old man, and offers him every honor. For he was learning that his kingdom would be of no benefit to him if he were deserted by the assistance from above, and that nothing could be more powerful than one who is helped by the hand of God. And Melchizedek, he says, the king of Salem, brought out bread and wine; and he was a priest of God the Most High.

5. What does this observation mean for us, "King of Salem, and Priest of God the Most High"? ^C He was King, he says, of Salem. This [man] the blessed Paul also, when writing to those of the Hebrews who had believed, brings into the middle, and by playing upon his name and his city, he interprets the meaning of the name all at once, and uses a certain etymology, saying, "Melchizedek" [means] "king of righteousness." For indeed, according to the Hebrew tongue, *Melchi* signifies "kingdom," and *Sedek* signifies "righteousness." Then, having arrived also at the name of the city, he says, "king of peace"; for *Salem* indicates "peace." He was a priest, perhaps, self-ordained; for this is how the priests were then; or rather, they had been assigned the honor by those who were his peers on account of his advancing in age; or perhaps he himself practiced the priesthood, just as Noah, just as Abel, just as Abraham, when they offered their sacrifices. Moreover, he was also destined to be a type of Christ. For this reason 357 Paul also understands him in this way, saying: "Without father, without mother, without genealogy, having neither beginning of days, nor end of life, but made like unto the Son of God, he remains a priest forever." But how, he says, is it possible for a man to be without father and without mother, and to have neither beginning of days, nor end of life? You have heard that he was a type; do not, therefore, be astonished, nor demand everything in the type. For he would not be a type, if he were destined to have everything that matches the reality. What then is the meaning of what has been said? Just as this man, he says, is called "without father" and "without mother" because those who gave birth to him are not mentioned, and "without genealogy" because his genealogy is not recorded; so also Christ, because he had no mother in the heavens nor father on the earth, is called "without genealogy," and is so. And see, through the honor toward the patriarch, how a certain mystery is hinted at for us through it. For he brought out bread and wine. Beholding the type, understand for me the reality, and marvel at the power of the divine Scripture, how from above and from the very beginning it foretold the things that were about to happen. And he blessed, he says, Abraham, and said: "Blessed be Abraham by God the Most High, who created heaven and earth. And blessed be God the Most High, who has delivered your enemies into your hands." He not only blessed him, but also glorified God. For by saying, "Blessed be Abraham by God the Most High, who created the heaven and ^D the earth," he also revealed to us the power [of God] from the works of creation. For if He is God, the one who brought forth the heaven and the earth, those who are served by men would not be gods; for "let the gods," he says, "who did not make the heaven and the earth, perish." "Blessed," he says, "be God, who has delivered your enemies into your hands." Observe for me how he not only proclaims the just man, but also recognizes the assistance of God. For not even without the inclination [of salvation] from above could he have prevailed over those clothed with such great power. "Who delivered," he says, "your enemies into your hands"; He is the one who wrought the whole, He is the one who made the strong weak, He is the one who brought down the armed by means of the unarmed; thence is the impetus that provided you with such power. "Who delivered," he says, "your enemies into your hands." Do you see how he shows his concord and the affection [he held] for Lot, and how he implies that Abraham himself considered them [the enemy] his own enemies on account of what had been done to his nephew? "And he gave him," he says, "a tithe of all." This is what Paul also says: "Consider, however, how great this man is, to whom Abraham the patriarch gave a tithe of the spoils"; that is to say, from the spoils that he was carrying, he recompensed Melchizedek, and assigned to him a tithe of everything he was bringing; having from that moment already become a teacher to all, to demonstrate much gratitude, and to offer the first-fruits

of those things provided to us by God.

Then, struck by the magnanimity of the patriarch, the king of Sodom says to him: "Give me the men, but take the livestock for yourself." ^A Beautiful is the gratitude of the king; but observe the philosophy of the righteous man. And Abram said to the king of Sodom: "I will lift up my hand to God the Most High, who made heaven and earth, that I will take nothing from all that is yours, even from a thread to a sandal-thong, that you may not say, 'I have made Abram rich.'" Great is the patriarch’s disdain for money. And for what reason does he make this renunciation with an oath, and say, "I will lift up my hand to God the Most High, who made heaven and earth"?

^B 6. He wishes to instruct the king of Sodom in both things: that he himself is superior to those things offered by the king, and he exhibits great philosophy, and strives to become a teacher of piety to him—almost teaching him that, "I offer him to you as a witness that I will take nothing from you, the Creator of all, that you may know the God who is over all, and may not think that the things fashioned by the hands of men are gods." For He who is the Maker of heaven and earth is the same one who routed this war and became the cause of the victory. Do not, therefore, expect that I will consent to take anything from those things offered by you. For I did not wage this war for a wage, but first for the sake of affection for my nephew, and then also for the sake of the very nature of justice, so as to snatch away those who were unjustly led off from the hands of the barbarians.

"Even from a thread," he says, "to a sandal-thong, I will take nothing from all that is yours"—that is, not even anything ordinary, nor anything cheap, nor anything considered contemptible. For they are accustomed to call the *sphaerotera* [the tip] of the sandal that which comes to a point; for it was the custom of the barbarians to be accustomed to use such things. ^C Then he also tells the reason for his refusal, that you might not say: "I have made Abram rich." I have the provider of myriads of goods; I enjoy much grace from above; I do not need the wealth from you; I do not require human prosperity; I am satisfied with the generosity toward me from God; I know the abundance of His gifts. Having ceded the small and cheap things to Lot, I was deemed worthy of great and ineffable promises; and now, securing for myself greater wealth and drawing down upon myself greater favor from Him, I do not accept the wealth from you.

And for this reason, as I think, he added the oath and said, "I will lift up my hand to God the Most High," so that he might not think he was merely posturing, as is likely to happen; but that he might learn that this was a decision he had made, not to misappropriate even a trifle from there. And he was fulfilling that commandment spoken by Christ to the disciples: "Freely you received, freely give." For did I, he says, contribute anything more to the subject of the war than solely my intention and my zeal? But the victory, and the trophy, and all other things, He Himself brought about by His invisible power.

Then, so that the king might not think that it was out of arrogance and contempt that he did not accept what was offered by him—displaying his gentleness in this, and the philosophical nature of his mind—he says: "I will not take it, except for what the young men ate, and for the share of the men who went with me, ^D Eschol, Auran, Mamre; they shall take their share." To these, he says, I will permit them to take a share, since they showed proofs of great friendship. For these, he says, were sworn allies to Abram, that is, joined in friendship; and this demonstrates that they chose to share in his dangers. For this reason he also, rewarding them, causes them to take a certain share, fulfilling in this again the apostolic law which says, "The laborer is worthy of his food." For he does not allow them to take anything more than their need; "Except for what the young men ate, and the share of the men who went with me, Eschol, Auran, Mamre; they shall take their share." See the precision of the patriarch's virtue, how he showed both the philosophy regarding the disdain for money, and humility, and [how] he does everything so as not to seem to have done this out of some haughtiness and contempt, and because of this, to think highly of himself for the victory that had taken place?

7. Let us, I entreat you, imitate this man; and let us strive to keep ourselves blameless, and not under the pretext of virtue put on for ourselves a reputation for vainglory, nor under the pretext of humility neglect virtue; but everywhere preserve the measure, and cast down humility as if it were a foundation and base for the accomplishments which you achieve, so that the things of virtue may be built up for us with security. For this is virtue, when it has this joined to it. For he who has laid this foundation with security will be able to raise the building to whatever height he wishes. This is the greatest security, this is a wall that cannot be broken, this is a tower that cannot be conquered; this binds the whole building together, not allowing it to fall under the severity of winds, nor under the rush of rainstorms, nor under the violence of tempests, but renders it higher than every [assault of] malice, and as if it were constructed out of some diamond, so it makes it unconquerable, and draws down upon us great rewards from the gift of the philanthropic God; through which the patriarch received the magnitude of so many of God’s promises. For you shall know, if God permits, and from the sequence of the things about to be spoken of next, how he, by disdaining even now the things offered to him by the king of Sodom, was deemed worthy of great and ineffable gifts from God.

Through this, not only he, but each of the other righteous men became distinguished. And this, those of you who are diligent regarding the reading of the divine [360] Scriptures, will be able to learn is happening everywhere. For our philanthropic Master, when He sees us disdaining present things, provides these also with abundance, and stores up for us the enjoyment of goods to come. And this is to be seen happening both in the case of money, and in the case of the glory of the present life, and in all things that are transitory. Let us, therefore, disdain present wealth, so that we may be able to find true wealth; let us disdain this empty glory, so that we may enjoy that true and firm [glory]; let us laugh at the present prosperity, so that we may attain those ineffable goods; let us hold the present as nothing, so that we may be able to be stirred up toward the desire for the things to come. For it is not possible for one who is attached to present things to ever entertain a desire for those ineffable goods, just as [it is not possible for one with] some rheum in the eyes of the body...

the mind and not allowing it to see what ought to be done. Nor, again, is it possible for one who is possessed by the love of solid and immovable goods to desire these transient things, which vanish and wither away before they even appear. For he who is wounded by divine love and held by the desire for future things views the state of present things with higher eyes, knowing that all the present life is a figure and a fallacy, and differs nothing from dreams. Therefore the blessed Paul wrote, saying: The figure of this world passes away (1 Cor. 7:31), showing that all human things are but a figure, and pass away like a shadow and a dream, having nothing solid, nothing true. Is it not, then, a sign of a childish mind to look up to shadows, to be proud of dreams, and to cling to things that will perish a little later? For it passes away, he says, the figure of this world. Since, then, you hear, *It passes away*, what further do you seek? When you hear that all human things are but a figure and destitute of truth, why do you allow yourself to be deceived voluntarily? Why, considering how mutable and fleeting they are, do you not pass them by, to transfer your desire to those things which always endure, and are always stable, and incapable of any vicissitude? In another place, wishing to demonstrate that all the notable things of this life are of no moment, he shows what mode of speaking he uses: For the things which are seen are temporal (2 Cor. 4:18), even if you speak of an abundance of riches, or glory, or brilliance, or principality, or power, or a kingdom, or him who is crowned with a diadem, or the supreme throne: all these things which are seen, remaining for a short time, do not afford us a very lasting fruit. What, then, do you wish us to seek, if all things are temporal? Those things, he says, which are not seen—not these which are seen, but those very things which are not viewed by these bodily eyes. And who would advise this, that things which are seen be passed over, and those which are not seen be sought? The very nature of things, he says, should teach you. For these, indeed, although they are seen, yet they immediately pass away; but those, although we cannot see them now, are nevertheless perpetual, always endure, know no end, do not receive an end, are ignorant of vicissitude, and are stable and immovable. Perhaps I may seem tedious in the end, advising you in vain every day: but what am I to do? The damage of wickedness is great, the tyranny of money is great, the rarity of virtues is great. Therefore I desire, even by the assiduity of my admonition, to conquer the sickness and restore those assembling here to complete safety. For this reason our study is directed only toward expounding the Scriptures and bringing forth the virtues of the just: and it is not wearisome to repeat the same things more often, so that we may be able to lead you through all things to an emulation of the just. ^A Almsgiving is preached. Let us at least in the end take care of our salvation, and make good use of the course of this life given to us for a truce, and while there is still time, let us hasten to repentance and the correction of our falls, and expend the abundance of money for the salvation of our souls, and consume the superfluous things upon the needy. For why, tell me, do you allow gold and silver to be consumed by rust, which ought to have been poured into the stomachs of the poor, so that, deposited in a safe storehouse, at the time when you most have need of their help, you might find consolation from this; and those who have been fed by you here, might open to you the doors of confidence on that day, and receive you into their eternal tabernacles (Luke 16:9)? Let us not suffer vestments also to be eaten by worms, and to rot in chests without use, when there are so many who are in need, and walk about naked: but let us count Christ of more value than moths, and clothe Him who walks about naked for the sake of our salvation, so that when we have clothed Him, we may hear on that day: I was naked and you clothed me (Matth. 25:36). For are the precepts burdensome? Are they annoying? Those things which perish, he says, which are eaten up by worms, which are expended without use and in vain, take care to dispense these usefully, so that you may both escape the damage of loss, and procure for yourself the greatest gain from them. For it is of immense and great inhumanity, after the use of so many goods and faculties, to lock up the superfluous in chests and walls, and not to relieve the need of neighbors with them, but to allow them rather to be corrupted by rust and moth and to leave them exposed to the hands of robbers, and for the sake of them to be punished with supplications rather than, where you have rightly dispensed them, to receive a reward for them. I beseech you, let us not neglect our salvation to such a degree, but having spent the superfluous on the poor, let us store up great confidence for ourselves, so that we may deserve to enjoy ineffable goods, by the grace and mercy of our Lord Jesus Christ, with whom to the Father and the holy Spirit ^B be glory, empire, honor, now and always, and for the ages of ages. Amen.

HOMILY XXXVI

After these words, the word of the Lord came to Abram through a vision by night, saying: Fear not, Abram, I am thy protector: thy reward shall be very great (Gen. 15:1), where most numerous and ineffable riches are stored up. For just as he who is able to take even a small part from it, prepares for himself great wealth from it: so one can discover that it happens in the virtues of the patriarch. For almost every day, proposing to you a doctrine from his history, we offer a banquet with great liberality, and up to this point we have not yet been able to recount a small part of his good works: for he abounds with such great virtues. And just as from a fountain flowing with large streams, even if all should draw, not only are the streams flowing from the fountain not diminished, but the more there are who draw from it, the greater the force of water that gushes forth: so we see this happening also in the admirable patriarch. For how many from his age to this time draw from the fountain of his good works, and not only are the streams not exhausted, ^C but a much more abundant abundance of good works flows forth? For just as we find a golden chain, so his history is recited in the divine Scripture; and at individual times we first observe him exhibiting specimens of true philosophy, and immediately the following remuneration of God. And so that you may know: this is necessary for you from above.

^A For this one just man is sufficient to teach us all to set out toward the struggles of virtue with readiness, trusting in the rewards from above, and knowing the generosity of our Master, to accept with ease all things considered difficult in the present life, being nourished by the hope of recompenses. Consider then, I beg you, how from the beginning, since he brought forth from his own self [the fruits] of the knowledge implanted in our nature, having obtained no teacher from without, but being reared even under unbelieving parents, he enjoyed the divine epiphany. ^B Since he followed not at all in his first age the error of his father, but exhibited the worship toward the Divine, he quickly obtained the visitation from above while still in Chaldea; for this is explained to us more clearly by the blessed Stephen, saying: *The God of glory appeared to our father Abraham, when he was in Mesopotamia, before he dwelt in Charran* (Acts 7:2). See how the vision stirred him up from thence? For it is probable that, together with the worship toward the Divine, exhibiting also reverence toward those who begat him, and having drawn his father into great affection, he himself became the cause for his departure from thence; and because of the longing for his son, he endured to leave his native land and dwell in a foreign one. But look with me accurately how even the visitation that happened from God because of his preceding virtue again makes his virtue more manifest. For he chose to leave his patriarchal country and dwell in a foreign land, in order that he might bring to effect that which was commanded by God; and he was ready, as it seems to me, even without his kindred and by himself to set out on the migration; but, as I said before, the man’s virtue, and his great care for those who begat him, caused his father to become his fellow-traveler. ^C Then, when they reached Charran, there they pitched their tent. And upon the death of Tharra (for this was the name of his father), he is again commanded by God to depart from thence. *Depart*, He says, *from thy land, and from thy kindred, and come into the land which I shall show thee* (Gen. 12:1). Since they had moved with their whole household to Charran, for this reason in commanding him to depart thence, He added, *From thy land and from thy kindred*, showing him that He wished him to make the migration alone by himself, and not to drag along either his brother—I mean Nachor—or anyone else. He said *from thy land* because, having dwelt there for no short time, they were now treating it as their own country. And yet, with his mourning for his own parents still at its peak, and there being much difficulty and pathlessness at that time in travels, nevertheless with all readiness he was fulfilling the command from the Master, and this even not knowing where the errancy would end for him. For *Come*, He says, not to this land or that, but *into what I shall show thee*. And yet, the command being so indefinite, he brought what was commanded into effect without looking into anything; and he even took his nephew with him, and through this he showed his own virtue. For since he had taken him when he was young, he was gradually making him a imitator of his own virtue, and he could not endure to leave him behind, but took him as a companion of his migration. For if the father, he says, being an unbeliever, because of the affection toward me, accepted to leave the paternal home, where we were born and raised, and to follow me, and ended his life in a foreign land: how much more would I not endure to leave behind the son of my brother here, the young man [the one] from the first indications showing that he will gradually advance in virtue?

^D Since, therefore, showing his love for God through all things, he also made this migration, when he reached Palestine and set foot on the borders of the Canaanites, God appeared to him and, wishing to strengthen his readiness and to stretch forth his hand, says to him: *To thy seed will I give this land* (Gen. 12:7). That which he desired and longed for—I mean the succession of children—this He immediately promises him, giving him a reward for such great labors. Since he was deprived of it by nature, and his age now persuaded [him] to despair, by the promise He rouses the athlete and makes him more ready, and prepares him to be youthful for the struggles that follow. See then, after this promise, this just man again receiving another struggle. For famine having taken hold, and there being much distress in Canaan, he hastened to Egypt; and wishing to find consolation for the famine, he involved himself in greater dangers. For the beauty of his wife and the comeliness of Sara showed him death almost before his eyes. Therefore, even when he was near the entry into Egypt, he says to her: *I know that thou art beautiful* (Gen. 12:11 sqq.); I know the bloom of thy beauty, and I fear the licentiousness of the Egyptians. If therefore they see you, and know that I conduct you as a wife, they will perhaps spare you, so as to bring to deed the gadfly of their madness, but they will kill me, so that it may be permitted to them with impunity to work the transgression, there being no one able to reveal the adultery. *Say therefore that I am thy brother.* See an adamant soul, see a mind firmer than iron; for the expected misfortune did not unsettle his reasoning, nor did he ponder, nor say to himself: "For this did I leave my own country, and having shown such obedience, did I come into a foreign one, that I might be wrapped in these evils? Did He not a little while ago promise me, that *to thy seed will I give this land*? Behold, fear of both adultery and death shakes our soul." But he did not accept to take even one of these into his mind; but he becomes concerned with only one thing: how he might, by pretending this wicked drama, with these two dangers looming, escape at least one. And since he brought his own contributions by making the counsel with manliness, and his wife, showing much affection and obedience toward her husband, acted together and served the things that seemed best; and since they completed their own parts, and as much as—according to human sequence—was despaired of, and had nearly come to the deed of transgression, then the great providence of God concerning him is shown. For not only did God snatch the woman from the injury through the indignation which He made against the king and all his house, but He also [caused] the patriarch [to return] from Egypt to Palestine with much brilliance.

^A Observe how, between trials, the philanthropic Master, by offering His own support, renders the striving athlete fit for the contests that follow, not leaving him bereft of His own aid, but through all things managing for it to be made manifest to him that, while he himself brings small things, he is deemed worthy of great, and very great things, even those that surpass human nature. Have you seen, then, the patience of the just one? Look again at the greatness of his humility after his return from there, and his great gentleness. For since he returned from Egypt having gained much wealth (and not he alone, but his nephew also followed), the Scripture says, *The land was not able to bear them, that they might dwell together, because their possessions were many*; whence it even came to pass that a strife occurred between the shepherds of Lot and of Abram. But this just man, demonstrating the gentleness of his soul and the excess of his philosophy, having called Lot, says to him: *Let there be no strife between me and you, and between my shepherds and your shepherds, for we are brothers*; almost as if saying to him: Nothing is equal to peace; nothing is more burdensome than strife. Therefore, so that we may take away every cause of strife, choose from the land whatever you wish; leave for me that which remains, so that we might be outside any dispute and strife. Have you seen the virtue of the man? He conceded the choice of the primary portions to the younger one, and was content with the most inferior land. But look again, once he had displayed what was of himself, how much he enjoys of the reward. For immediately after the separation had occurred, God says to him after Lot had separated: *Lift up your eyes with your glance and see the whole land on every side, because the whole land which you see, to you will I give it, and to your seed forever.* Observe how great is the honor he is deemed worthy of because of the humility which he displayed towards his nephew; and while he, by conceding small things, was deemed worthy of much greater [things], that one, by jumping at the primary portions, before long fell into dangers; and not only did he gain nothing from his choice, but he also suddenly became a captive, homeless, and destitute, and through the very facts he was taught both the surpassing virtue of the just man, and he himself was instructed henceforth never to commit anything of the sort. For since Lot had made his dwelling in Sodom, immediately a fierce war was stirred up, and the kings of the surrounding nations having stood by with much power, destroyed the whole land utterly, having slain the giants, and having driven off the Amalekites, and having caused the king of Sodom and [the king] of Gomorrah to turn to flight, and they seized all the mountainous region, and having taken the cavalry of the king of Sodom, and having taken captive Lot and the women with all their baggage, they thus returned.

^B But look again at the great providence of God. Wishing both to deliver Lot from captivity and to make the patriarch more illustrious, He rouses the just man to assist his nephew. For having learned of what had happened, having rushed against those kings together with his own house-born servants, he smote them with great ease, and brought back Lot, and the women, and all the cavalry of the king, having wrought brilliant trophies, and making clear to all the favor of God toward him, and that it was not by his own power that he brought about such a rout, but that he was fortified by the help from above. And henceforth he hastened through the facts themselves to be a teacher of piety to all those in Sodom through the conversation with the king. For since the king met him, and having confessed his thanks for what had happened, he said that he would yield all the cavalry, but [would] take the men; look again at the greatness of soul of the just man, how he at once teaches his own philosophy, that it is superior to the things given by him, and leads him to the knowledge of piety. For he did not merely say to him that I will not endure to take anything from you, nor that I am in need of no such reward, but what? *I will stretch out my hand toward God the Most High*, almost teaching him that those worshipped by you are not gods, but stones and wood; for there is one God over all, *Who created the heaven and the earth*, that *I will not take from you from a thread even to a shoestrap, that you may think that I did this for the sake of these things, so that you may not have it to say that you became the cause of my wealth.* For He who granted the victory and set up the trophy with me, He it is who also granted me the provision of wealth. Observe how, if he had wished, the king could have gained from what was said by the patriarch. For he was taught no longer to trust in his own power, but to know the Cause of all, and to mock the man-made gods, and to worship the God over all, the Creator of all things, the fountain of good things. For indeed he was learning through all things the virtue of the patriarch. For so that he might not think that he showed contempt for the things given by him out of arrogance and high-mindedness, for this reason he says to him: I indeed will take nothing; for I have no need, nor do I require anyone else to increase my wealth; but those who partook of the dangers with me I shall permit to take their portions, so that they may seem to have some small consolation for their labors. And toward the king of Sodom, the just man answers these things. ^C And since Melchizedek also, the king of Salem, having brought out bread and wine, offered them to him (*For he was a priest*, he says, *of God the Most High*), he accepts from him the things offered, and recompensing the blessing which had been made to him by him, and the doxology toward God (for he said, he says, *Blessed be Abram to God the Most High, and blessed be God, Who delivered your enemies into your hand*), he gives him a tithe of all the spoils he was bringing. Have you seen the godliness of the just man being displayed through all things, and how, while from the king of Sodom he did not endure to take [anything] from a thread even to a shoestrap, he took the things offered by Melchizedek, and gave back [those of] his own, teaching us to show much discernment, and not simply and without fear to accept from all? For since the one was grateful regarding the gift, but in other matters happened to be an unbeliever, and needed much instruction; for this reason he disregarded those things, but made every effort, and through the things he refused to take, and through the things he spoke, to guide him toward piety. But from Melchizedek he naturally accepts; for for this reason the divine Scripture remarked the virtue of the man by saying, *For he was a priest of God the Most High.* And otherwise he was also a type...

^A Since what was being done was a type of Christ, those offered gifts themselves also prefigured a certain mystery; for which reason he accepted them, and, by accepting, he in return taught (by his own response) the magnitude of his own virtue. For he gave him a tithe, thereby revealing his God-loving purpose. Perhaps our discourse has been stretched out to great length, but not in vain or without cause. For we have known, in brief, the courage, the magnanimity, the surpassing faith, the philosophical mind, the magnitude of humility, the excess of contempt for wealth, and the continual providence of God’s favor toward him—from beyond and from the beginning even until the subjects set before us today; and [we have seen] how, through everything, the assistance that came to him at each moment showed the righteous man to be more manifest and more illustrious. But if you wish, and have not grown weary, let us take hold of what has been recently read, and by adding a few things, let us bring the discourse to a close, so that you may learn of what a reward he is again deemed worthy for having scorned what was offered to him by the king of Sodom.

For what does he say? "After these words, the word of the Lord came to Abram." For what reason did it begin thus, "After these words"? What words, tell me? Or is it not clear that they are those which he spoke to the king of Sodom? After that contempt, he says, after shaking off what was being given by him, after that instruction which he gave through the refusal of the things offered to him, leading him by the hand toward piety and the knowledge of the Creator of all—"After these words," after providing the tithe to Melchisedec, when, he says, he had fulfilled all that was on his part, then "After these words, the word of the Lord came to Abram, saying in a vision of the night: Fear not, Abram, I am your shield; your reward shall be very great." ^B

§ 4. Behold the philanthropy of the Master, how he immediately follows with rewards, training his own athlete and making him vigorous. "The word of the Lord came in a vision of the night." Why in the night? So that he might receive what is said in tranquility. And he says to him, "Fear not, Abram." Behold the magnitude of his care. Why did he say, "Fear not"? Because he had scorned such great wealth, caring less for what was being given by the king, God says to him, "Do not fear, because you scorned such great gifts, nor be anxious as if your resources were diminished." "Fear not." Then, that he might more effectively rouse his soul, he adds his name to the word and says: "Fear not, Abram." For this is no small thing for stirring one up, to speak the name of the one being called; then he says, "I am your shield." This expression also has much emphasis. I, who raised you up from the Chaldeans; I, who brought you here; I, who freed you from the dangers in Egypt; I, who promised you once and a second time that I would give this land to you and to your seed—"I am your shield," I am your combatant, I become your protector, I provide care, I make all difficult things easy for you, "I am your shield; your reward shall be very great." You did not wish to receive a reward for the labors which you withstood, exposing yourself to so many dangers, but you scorned both the king and the things given by him. I shall provide the reward for you, not as much as you were about to receive, but much and very much; "for your reward," he says, "shall be very great." ^C

Did you see the generosity of the Master? Did you see the weight of the words? Did you see how he roused the athlete of piety? Did you see how he fortified his soul? For he who knows the secrets of the mind knew that the righteous man stood in need of that consolation from words; for see what he says, since he received boldness through these words. "And Abram said: Master, what will you give me? For I am departing childless." Since he promised him a reward, and a great and very great reward, revealing the pain of his soul and the discouragement that had been growing in him over a continuous period of time on account of his childlessness, he says: "Master, what will you give me such as this? For behold, I am already moving toward extreme old age and I am departing childless." See how from the beginning the righteous man was philosophizing, calling his departure from here a "departure." For those who pursue virtue with precision, when they depart from the life here, they are truly as if freed from their struggles and loosed from their bonds. For it is a transition for those who live virtuously from inferior things to better things, from this temporal life to that which is continuous and immortal and has no end. "And I," he says, "am departing childless." And that he might draw the compassionate Master, he did not even stop at these things, but what does he say? "But the son of Masek, my house-born servant, since you have not given me seed, this one will be my heir." These words reveal a great intensity of pain in his soul. For he is all but saying to God: I have not even been deemed worthy of the same things as my house-born servant; rather, I shall depart barren and childless, but this, my house-born servant, shall inherit the things gifted to me by you—and this, even though I have received a promise from you once and a second time, that "To your seed I will give this land." ^D Observe with me also from this the virtue of the righteous man, that even while revolving these thoughts in his mind he never grew indignant, never uttered anything heavy; but even now, being prompted by the words spoken to him, he speaks with boldness to the Master, and makes the turmoil of his inward thoughts manifest, and shows the wound of his soul; for which reason he also received a rapid healing. "And immediately," he says, "the voice of God came to him." See the observation of the Scripture. "Immediately," it says. It did not allow the righteous man to be troubled even for a little while, but introduces rapid consolation, and dispels the magnitude of the grief through the words spoken to him. And straightway, he says, the voice of God came to him, saying: "This one shall not be your heir, but he who shall come forth out of you, he shall be your heir." This, he says, is what you fear? This is what disturbs your mind? This is what increases your discouragement? Learn, therefore, that this one shall not be your heir; but he who shall come forth out of you, he shall be your heir. Do not look to the human nature now, nor consider old age, nor the barrenness of Sarah; but being confident in the power of me who has announced it, be rid of your discouragement, and receive this as sufficient consolation, and be persuaded...

I implore you, that even we should believe the things said by God through the patriarch, and be confident in His promises, and not follow our own reasonings, but demonstrate much gratitude. For this will be able to render us righteous, and will quickly prepare us to attain those things promised by Him. But to Abraham, He promised that from his seed a whole people would come to be, and the things of the promise were above nature and human sequence, for which reason the faith concerning it brought him righteousness; but for us, if we are sober, He has promised much greater things, and we are able to surpass human reasonings by a much greater measure; provided only that we believe in the power of Him who promised, so that we may both obtain the righteousness from faith, and attain the promised goods. For the things promised to us most of all surpass every human reasoning, and exceed every mind; 371 so great is the magnitude of the promises. For He did not promise only things in the present, and the constitution of life here, and the enjoyment of the things seen, but even after the departure from here and the corruption of the bodies, when our bodies are dissolved into ash and dust, then He promised to raise them up and to set them in greater glory. For it is necessary, says the blessed Paul, for this corruptible to put on incorruption, and this mortal to put on immortality. And after the resurrection of the bodies He promised to grant us the enjoyment of the kingdom, and the dwelling with the saints, and the enjoyment in the eternal age, and those unspeakable goods, which "eye has not seen, nor ear heard, and which have not entered into the heart of man." Have you seen how great is the excess of the promises? Have you seen the magnitude of the gifts?

6.

be cut off from our toils. For the hope of those good things is sufficient to cause men to endure dangers, to say nothing of enduring the toils of virtue with a noble spirit. For when you consider that, having striven for a short time ^A and having kept the lamp of your virginity bright, you shall be deemed worthy of that blessed conduct, and shall be able to enter in together with the Bridegroom if you have your lamps lit and holding sufficient oil—that is, the activity derived from good works 379—how shall you not, with all ease, be able to run through all difficulties, considering that which was said by the blessed Paul: "Pursue peace with all, and the sanctification, without which no one will see the Lord"? Do you see how he has yoked peace with sanctification? For in order that we might learn that He seeks not only purity of body, but also peace, he mentioned it in due season, wishing to secure each man on both sides, and that he should be in a state of mind such that there is no disturbance or confusion in us, but that we conduct ourselves in ^B calmness and quiet, and be peaceably disposed toward all, and be gentle and meek and kind, so that all the colors of virtue may bloom upon our countenance. For thus, at last, we shall be able to also look down upon the glory of the present life, preferring the true glory, and to take great care of humility, and to mock at all the prosperity of the present life, that we may enjoy the true and certain prosperity, and be deemed worthy to see Christ. For "Blessed," he says, "are the pure in heart, for they shall see God." Let us therefore cleanse our conscience, and manage our own life with precision, so that, having traversed the present life with all virtue, we may be deemed worthy to receive the rewards of our toils here in the world to come, by the grace and love for mankind of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, power, honor, now and ever, and unto the ages of ages. Amen.

Homily XXXVII

"And the Lord said to Abram, 'I am the God who brought you out of the land of the Chaldeans, to give you this land, to inherit it.' And he said, 'Master Lord, by what shall I know that I will inherit it?'"

1. Great is the power of the divine Scripture, and great is the wealth of thoughts hidden in the words. ^C Wherefore it behooves us, by paying attention with precision, to make diligent inquiry, that we may reap the abundant benefit from it. For this is why Christ also commanded, saying, "Search the Scriptures," that we might not merely attend to the reading in a superficial manner, but by tracking out the depth, we might be able to grasp the true meaning of the Scripture. Such, indeed, is the custom of the Scripture: it is often possible to find a great multitude of thoughts in brief words. For the teachings are divine, and not human, and for this reason it is possible to see all of it composed contrary to human wisdom. And how so, I ask? For there, on the one hand—I mean in human wisdom—all their zeal is devised for the composition of the words; but here, on the contrary, everything is different. There is no account in Scripture regarding the beauty of words or composition; for it has the divine grace from within, shining forth and presenting the things said with beauty. And there, indeed, after much and unspeakable babbling, then is it possible to grasp ^D the thoughts; but here, as you know, even a brief phrase has often sufficed us to weave the entire teaching. Therefore, also yesterday, having set before you what was read, and having touched upon the introduction, since we found the wealth of thoughts to be great, we were not able to proceed further, so as not to overwhelm your memory with the multitude and do damage to those things already said. Wherefore I wish to grasp the same sequence, and to join to those things said yesterday the things about to be said, that, having made the explanation of the entire reading, we may thus send you away from here. But pay close attention, I beseech you, to what is said. For even if the toil is ours, yet the profit is yours, or rather, it is common. And why do I say the toil is ours? No; rather, it is the gift of the grace of God. Let us therefore receive with attention those things bestowed by God, so that, having gained something for the salvation of our soul, we may thus depart from here. For this is why we set this spiritual table before you every day, that by the continuity of the exhortation and by the much meditation on the divine Scriptures we may wall off every plot of the wicked demon. For when he sees us bestowing much zeal upon spiritual things, he will not only not attack, but will not even dare to look back, knowing that he will attempt to no avail, and will display his boldness against his own head. Let us therefore, having taken up the sequence of those things said yesterday, make the explanation of what remains. And what was the thing said by us yesterday? We were outlining the promise to Abram, where He commanded him to look up to the heaven and see the multitude of the stars. "Count them," he says, "the stars, if you can number them. And He said, 'So shall your seed be.'" Then the divine Scripture, showing us the God-loving nature of the patriarch's mind, and that, looking to the One who promised and conceiving the power of the One who gave the pledge, he believed those things said, says: "And Abram believed God, and it was reckoned to him for righteousness." Having said this much yesterday, we were not able to proceed further, for which reason it is necessary to bring forward the following. For what does he say? "And the Lord said to Abram, 'I am the God who brought you out of the land of the Chaldeans, to give you this land, to inherit it.'" Behold the condescension of God, how He wishes to confirm his faith, and to persuade him to have great assurance concerning the things promised, saying as it were, "Remember that I brought you yourself from home." Lo, the things said by God concerning the patriarch are shown to be in agreement with those things said by the blessed Stephen, that both from home and from the very land of Chaldea the Master's command caused him to arise. And the father, following his mind, just as we have said before, even if he was doubtful, nonetheless, having the bond of love for Him as a great subject, he followed and set out. He reminds him, therefore, at the present time, how great a providence He exercised concerning him from the beginning, revealing to him that, scheming great things concerning him, and wishing to make these promises to him and bring them into effect, He caused him to traverse such a long journey. "I am the One who brought you out of the land of the Chaldeans, to give you this land, to inherit it." For did I bring you from there for no reason? Did I bring you from there in vain and for nothing? For this reason, that you might grasp

how much providence you have enjoyed from me from the time you left Chaldea until the present, and how you have become distinguished, appearing increasingly brilliant through my alliance and the care shown to you, take heart and trust in what is said by me. Do you see the excess of philanthropy? Do you see the magnitude of the condescension? How he desires to strengthen his soul and to make his faith more secure, so that he may no longer have to look toward the obstacles of nature, but by considering the power of him who has promised—as though the promises were already brought to effect—he might be thus confident?

^B B. But see again the patriarch, since he received boldness from what was said, how he seeks greater assurance. For he says, "Master Lord, how shall I know that I shall inherit it?" Even if Holy Scripture has already testified on his behalf that he believed in things said by God, for which reason it was reckoned to him as righteousness, yet because he heard, "For this reason I brought you out of the land of the Chaldeans, that I might give you this land, to inherit it," he says: "It is not possible for me to distrust what is said by you; but nevertheless I desired to learn also the manner in which I am to inherit it. For I see myself, furthermore, having reached old age, and until the present wandering here as a vagabond; and I cannot grasp with human reason what is to be. And although, as I said, I have believed the things said, as having been spoken by you who have the power to bring things from non-being into being, and who do and rearrange all things—I do not ask this out of unbelief. But since you have reminded me again of the inheritance, I wished to receive also a more tangible and evident sign, which is able to strengthen the weakness of my reasoning." What, then, does the good Master do? Condescending to his own servant, and wishing to strengthen his soul, since He saw him confessing his own weakness, and believing indeed in the promise, but wishing to receive some assurance, He says to him: "Take for me a heifer of three years, and a goat of three years, and a ram, and a turtledove, and a pigeon." See how humanly He makes the compacts with him. For just as with men—when we make a promise to someone, wishing to persuade the one receiving the promise so that he might not doubt concerning the things promised, we provide some sign and pledge, so that by looking at that he may know that the things promised will surely come to pass—so also the philanthropic Master, since He said, "How shall I know?" says, "Behold, I provide even this for you: Take for me a heifer of three years, and a goat of three years, and a ram, and a turtledove, and a pigeon." See for me with what speed the good Master deigns to descend for the sake of the patriarch's assurance. For since it was their ancient custom to make compacts in this way, and through these to confirm them, He Himself also approaches this path. And he took, He says, and divided them in the middle. It must be noted how it is not without cause nor in vain that He denoted the time. For He commanded him to take three-year-olds—that is, perfect, mature ones. And he divided them in the middle, and placed them opposite each other; but he did not divide the birds. And sitting down, he kept watch, so that the overflying birds might not swoop down upon the dissections, and he continued doing this throughout the day. And other birds descended upon the dismembered bodies, and Abram sat down with them. And about sunset, an ecstasy fell upon Abram, and behold a great and dark fear falls upon him. Why at sunset, when the day was already towards evening? He wishes to work more attentively upon him through everything; for this reason both ecstasy and a great and dark fear fall upon him, so that through the things occurring he might come to the perception of the vision of God; for thus it is the custom for God to act each time. For indeed, when after this He was about to give the law and the commandments to Moses on Mount Sinai, "There was," he says, "darkness and a storm, and the mountain smoking." For this reason also the Scripture says, "He who touches the mountains, and they smoke." Since it is not possible to see any of the incorporeal beings through these sensory eyes, He wishes to signify His own power to us. Since, therefore, that righteous man was struck with awe, and fear and the resulting ecstasy shook his mind, it was said, He says, to him: "You said," He says, "'How shall I know?' and you wished to receive a sign of how you are to inherit the land. Behold, I give you a sign; for you need much faith, that you might learn that I am able to bring even desperate things to good hope." And it was said to Abram: "Knowing, you shall know that your seed will be an alien in a land not their own, and they will enslave them, and they will mistreat them, and they will humble them for four hundred years. But the nation, whichever they shall serve, I will judge; and after this they shall depart here with many possessions." Great are the things spoken, and needing a youthful soul, one that rises above and releases all human things. For if the patriarch did not have a noble and courageous and philosophic soul, these things were sufficient even to disturb him. For "Knowing," He says, "you shall know that your seed will be an alien in a land not their own, and they will enslave them, and will mistreat them, and will humble them for four hundred years. But the nation, whichever they shall serve, I will judge; and after these they shall depart here with many possessions."

3.

years, but up to four hundred years. Nevertheless, I will execute judgment upon them, and that nation which shall enslave them I will judge, and in this way I shall cause them to return hither with great provisions. ^A At the same time, He foretells to him with precision the things that would come to pass thereafter, declaring both the slavery, and the journey into Egypt, and the indignation which the Egyptians were going to experience on their account, and their return with splendor. He shows him that not only would those things that are beyond nature be for his sake, and that, even after so many obstacles, the things promised by God would be brought to completion, but that this would also happen to all his seed. "These things," He says, "I have now told you, so that before you end your life, you may have knowledge of things that will also succeed your descendants. But you," He says, "shall go to your fathers, having been nurtured in a good old age." He did not say, "You shall die," but "You shall go," as if he were about to journey and depart from one country to another. "You shall go," He says, "to your fathers," not speaking of those according to the flesh. For how could that be, since his father was an unbeliever, and it was not possible for the faithful patriarch to go to that same place as he? For, He says, there is a great gulf fixed between us and you. Why, then, has He said, "To your fathers"? Hinting at the righteous ones, those around Abel, those around Noah, those around Enoch. "Nurtured in a good old age." Perhaps one might say: and what could be a "good old age" for this man, to have passed his entire life in so many tribulations? But do not look at this, O man; but consider also the splendor in each season, and how he, the stranger, the one without a city, the one without a home, became glorious, and how much he enjoyed the support of God throughout the whole time.

Do not, therefore, judge matters by the present conception, nor think that it is a "good old age" to live in luxury and gluttony, and to possess wealth, and a multitude of servants, and herds of slaves [377]. For these things would not make for a good old age, but would rather bring great condemnation upon one who does not even in old age become sober-minded, nor, even at the very last breaths, does he deliberate upon things that are necessary, but is preoccupied day by day with the belly, and pursues banquets and drunkenness, and, after not long, is about to be required to give an account for all these things. ^B He, however, who has walked through life with such virtue, he truly ends his life having been nurtured in a good old age, and finally finds the rewards and the recompenses for the labors here. For this reason He says: "These things shall succeed the descendants, but you shall go, having been nurtured in a good old age." Behold again here, unless the courage of the righteous man was great, and the excess of his philosophy, how even these things themselves were sufficient to disturb his reasoning. For He did not say, if he were one of the many: "Why do you promise me that such a great seed will be extended from me, if they are to be wrapped in so many evils, and endure slavery for such a number of years? What is the benefit to me?" But the righteous man did not calculate any of these things, but like a grateful servant, he cherished all the things from God, and preferred what seemed good to Him over his own reasonings.

Then He also discloses to him the time of the return from the slavery. For having said the number of years, He says: "Four hundred years; but in the fourth generation they shall return hither." But here one might be perplexed as to how He said they would endure slavery for four hundred years, even though they had not spent even half of this time in Egypt. For this reason He did not say that they would spend four hundred years in Egypt, but, "In a land not their own," so that it might be possible for the time of the patriarch, from the time he was commanded to go forth from Haran, to be counted together with the years they spent in Egypt. For from that time the Scripture made the number of his years clear to us, having said that he was seventy-five years old when he went forth from Haran. ^C From that time, therefore, until the exodus from Egypt, if one were to wish to count, he will find the number to be accurate. ^D And it is possible to say another thing: that the Master, being philanthropic and always tempering the punishments to our weakness, since He saw that they were suffering, and the Egyptians were showing great cruelty towards them, executed the judgment before the appointed time, and brought them back to liberty. For it is His custom, since He manages our salvation through everything, that even if He threatens to punish, if we desire to show great repentance, He recalls His decrees; and conversely, again, even if He promises to grant us something good, if we do not provide what is ours, He Himself does not bring the promised things to completion, so that we might not become worse even by this. And all these things, as many of you as are lovers of study concerning the reading of the divine Scriptures, will be able to find.

"But in the fourth generation they shall return hither; for the sins of the Amorites are not yet filled up until now." Then, He says, there will be time for them also to be brought back to liberty, and for these to pay the penalty for the multitude of their sinned deeds, and to be driven out of the land. Both things, therefore, shall happen at the proper time: both their restoration, and the expulsion of these. "For their sins," He says, "are not yet filled up," as if one were to say: they have not yet committed such a multitude of offenses as to undergo such a penalty. 378 For, being philanthropic, He not only does not bring upon them punishments greater than their transgressions, but even very much lesser ones. For this reason, He shows great long-suffering towards them also, so that, having drawn punishment upon themselves, they may have no excuse remaining.

δ. Did you see how He signified everything with precision to the patriarch, so that He might strengthen his faith from every side, and that he might have confidence in the things spoken to him, that even the things concerning his descendants would certainly come to pass; and

after he had fulfilled the prediction and received a sufficient sign of the things that had occurred to him. *“And it came to pass, when the sun was going down,”* he says, *“that a flame came, and behold, a smoking furnace, and lamps of fire, which passed between these pieces.”* Both the flame and the furnace and the lamps came to pass in order to make known to the righteous man the certainty of the covenants, and the presence of the energy of God. Then, when all things had been fulfilled and completed, the fire having consumed the things set before it, *“The Lord,”* he says, *“made a covenant with Abram on that day, saying, To your seed I will give this land, from the river of Egypt unto the great river, the river Euphrates: the Kenites, and the Kenizzites, and the Kadmonites, and the Hittites, and the Perizzites, and the Rephaim, and the Amorites, and the Canaanites, and the Girgashites, and the Jebusites.”* See how he again confirms the promise made to him by this continuation. *“For He made a covenant,”* he says, *“saying, To your seed I will give this land.”* Then, in order that by the breadth of the land and the size of the boundaries the righteous man might know how far his seed would extend, He says: *“From the river of Egypt unto the river Euphrates,”* so great, he says, shall be your seed. Observe how through all this he wishes to show him the abundance of the multitude. For having said above that He would make it so countless according to the multitude of the stars, here he made clear also the length of the boundaries, so that from this also he might learn the extent of the multitude that was to be. And not this alone, but he also mentions by name the nations whose possession he was to grant to his seed, in order to provide much assurance to the righteous man through everything. And with so many promises having been made, Sarah still remained barren, and their old age was increasing, so that having brought forth as the greatest proof of their faith, they might then both see the weakness of human nature, and the magnitude of God's power.

Homily XXXVII

But in order that we may not again extend the teaching to a great length, let us pause the discourse here, having brought the subject to a close, and having invited you to become imitators of the patriarch. For consider, beloved, through those words which he addressed to the king of Sodom, or rather, also through all the other virtue which he manifested throughout his whole life, of how great a reward he was deemed worthy, and how great a condescension the Lord showed towards him, demonstrating through the things that happened to the patriarch the excess of His generosity to us all, and that even if we are able to show off even a little bit beforehand, without delaying in the least, He rewards us with great gifts, if only we manifest a sincere faith, like this righteous man, and never let our reason be shaken, but have our resolve firmly established. For from this, he also obtained a good reputation. For hear the blessed Paul proclaiming his faith, which he showed from the beginning and from the very start; for he says, *“By faith Abraham, when he was called, obeyed to go out into the place which he was to receive for an inheritance; and he went out, not knowing whither he went”*; hinting to us that which was said by God: *“Get you out of your country, and come into the land which I will show you.”* Did you see a firm faith? Did you see a sincere resolve? Let us also imitate this man, and let us go forth in mind and in zeal from the affairs of the present life, and let us travel toward heaven. For it is possible, if we wish, even while dwelling here, to hold to the road that leads thither, when we perform things worthy of the heavens, when we are not distraught by the things of the world, when we do not seek the vain glory of this life, but despising it, we strive and long for that true and ever-abiding one; when we are not occupied with the luxury of clothing, nor strive to adorn the body, but transfer all this outward ornament to the care of the soul, and do not allow it to be seen naked and destitute of these virtues of garments; when we deride luxury, when we flee gluttony, when we do not chase after banquets and feasts, but hold to self-sufficiency, according to the apostolic exhortation which says: *“Having food and covering, let us be content with these.”* For what is the profit, tell me, of the superfluous, and of having the stomach burst from much gluttony, or of the criterion of our reason being corrupted by immoderate wine-bibbing? Or are not all the evils born for both the body and the soul from this very thing? For from where do all sorts of diseases come, and the distortions of the limbs? Is it not from this, from burdening the stomach with a heavy load beyond what is necessary? And from where do the adulteries, the fornications, the rapacities, the desires for more, the murders, the robberies, and all the corruption of the soul come? Is it not because of desiring more than what is moderate? *“For as the love of money,”* Paul called the *“root of all evils,”* so no one would be wrong in calling intemperance the source of all evils, and our desire to exceed the necessity in each thing. For if we were willing, both in food, and in clothing, and in housing, and in other physical necessities, not to desire more than these, but to seek only what is necessary, the human race would be delivered from much ruin.

But I do not know how it is that each of us, having received the disease of greed according to his own power, struggles never to be within the limits of necessity, but on the contrary to the apostolic exhortation which says, *“Having food and covering, let us be content with these,”* so we do everything; not knowing that we shall render an account and a reckoning for everything beyond the necessary requirement, as having not duly used what was provided to us by the Lord. For He provided these things for us not that we might use them for our own enjoyment alone, but that we might also comfort the need of our fellow-men. Of what forgiveness, then, would those be worthy who even in clothing display much vanity, and strive to be wrapped in the threads of worms, which is the most grievous thing, and on top of this are proud, when they ought to be hiding their faces and trembling, seeing that you yourself are wrapped in such things—one who needs nothing, and for the sake of no necessity, but for the sake of vanity and vainglory, and so that you might be admired by the people in the marketplace; while he who happens to be of the same nature as you goes about naked, not even having a coarse garment to wear? And neither does nature itself draw you to compassion, nor does the conscience stir you to the assistance of your fellow man, nor does the thought of the fearful day-

nor the fear of Gehenna, nor the magnitude of the promises, nor the fact that our common Master of all deigns to claim as His own things done for our fellow kinsmen; but as though possessing a heart of stone and being outside of nature, they think that because of the wearing of garments they are even superior to humanity, not realizing how responsible they make themselves, poorly stewardship-ing what has been entrusted to them by the Master and not wishing to give any part to their fellow slaves, but gladly allowing them to be consumed by moths, thus preparing for themselves the fire of Gehenna even more bountifully. For if the wealthy were to distribute all that is stored within to the needy, even so, they would not have escaped punishment for the luxuries they continued to enjoy both in their dress and in their banquets. For of how much punishment would they not be worthy, who by every means strive to be clothed in silk garments many times over, and to walk in the marketplace, and to be adorned with gold woven in, and to have them otherwise embellished, while they overlook Christ naked and not even possessed of necessary food? ^A For this discourse would be most appropriate for me to address to the women. For among them it is possible to find more love of finery and dissipation, and the wearing of gold itself along with gold-embroidered garments on the head, on the neck, and on the rest of the body—and to be proud of these things. How many, tell me, hungry stomachs could they have comforted, and how many bodies of the naked could they have covered with what is hung from their ears in vain and for no purpose, and for no profit, but only for the harm and destruction of the soul? Therefore, even the teacher of the world, having said: "Having food and coverings," transferred his word back to the women, and says: "Not in braided hair or gold, or pearls or costly apparel, adorn yourselves." See how he does not wish them to be adorned with these things, nor to be covered in gold, nor pearls and costly garments, but to transfer the true adornment to the soul, and through the practice of good works to brighten the beauty of the soul, and not to be bewildered by these things while overlooking that one—the soul—which is filthy, unkempt, clothed in rags, wasting away with hunger, and freezing from the cold. For this concern and this vanity regarding the body shows the deformity of that one, and this luxury makes the hunger of that one evident, and the costliness concerning dress makes its nakedness manifest. For it is not possible for someone who is concerned for the soul, and who prizes its beauty and comeliness, to be captivated by outward adornment; just as, again, it is impossible for one who has been occupied with the outward show and the vanity of dress and the adornment from gold to have any concern for that one. For when will such a soul have the patience to perceive any of the things that are necessary, or to enter into the thought of spiritual things, having once given itself over to earthly things, and being trailed on the ground, so to speak, and never being able to take a breath, but being bowed down and weighing itself down with ten thousand burdens of sins? For how many displeasures are born from this, it is not possible now to represent in words; but it is sufficient to leave it to the conscience of those who have been occupied with these things, how many sorrows they receive from this every single day. For if some of the gold has fallen away, a great storm and tumult seizes the entire house; if a servant has stolen it, there are scourges and beatings and prisons; if some envious persons have conspired and suddenly stripped them of their ^B possessions, then there is great and unbearable sadness; if some circumstance of events has befallen them, it has brought them down to extreme poverty and made life heavier for them than death; if something else has again happened to intervene, it has provided much vexation. And, simply put, it is never possible to find a soul that has occupied itself with these things to be free from turmoil, but just as the waves of the sea cannot cease, nor be subject to numbering because of their great continuity, in the same way, all the turmoils born from this cannot be numbered. Therefore, I entreat you, let us flee in all matters from greed and from exceeding what is necessary. For true wealth, this is the unconsumable abundance: to desire what is necessary, and to properly distribute what is beyond necessity. For such a person will never be able to fear poverty, nor endure insult, nor experience turmoil; but he will also be free from slander, and will be liberated from those who conspire, and, to speak simply, will be in continuous calm, enjoying peace and freedom from business. And what is greater than all and the head of all good things, such a person will also have God propitious, and will enjoy much of the help from above, as he is a faithful steward of the Master’s goods. "For blessed," he says, "is that servant, whom the Lord, when he comes, will find doing so, thus distributing to his fellow slaves, and not locking them out with doors and bolts, and allowing them to become food for worms, but soothing the destitution of the poor, and becoming a good and faithful steward of the things provided by the Master, so that he may also receive the great reward for this good distribution, and be deemed worthy to attain the promised good things, by the grace and philanthropy of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, power, honor, now and ever, and to the ages of ages. Amen.

HOMILY XXXVIII

"Now Sara, the wife of Abram, did not bear him children; she had an Egyptian maid, whose name was Hagar."

a'. Again, the things read today call our language to the subject of the patriarch; and do not wonder if, having brought forth the history concerning him for so many days, we have not yet been able to finish it even today. For great is the wealth of the righteous man's virtue, and the magnitude of his accomplishments surpasses every human tongue. For whom God has crowned and proclaimed from above, who among men will be able to praise according to his worth? But nonetheless, even if we fall short of his worth by a great measure, still, at least to the best of our ability, we desire to bring forth the things concerning him for your common benefit, and to bring you to zeal and imitation of this man's virtue. For the philosophy of the man is sufficient to school the entire nature of men, and to draw on those who wish to pay attention to the path of virtue. But pay attention, I entreat you, to what is being said, so that from the things recently read we may learn the philosophy of the righteous man. For this passage is sufficient to instruct both men ^C and ^D women, so that they may show great harmony toward each other and guard the bond of the marriage union unbreakable; and that the husband should not act harshly toward his wife, but as toward a "weaker vessel" should allot much forgiveness; and that the wife should not be at variance toward the husband, but that they should compete to bear each other's burdens, and should consider their own peace, of all things,

more to be preferred. It is necessary, however, to hear the words themselves, that the teaching may become clearer to you. *And Sarah, Abram's wife, bore him no children; and she had an Egyptian handmaid, whose name was Hagar.* Observe from this, beloved, the ineffable long-suffering of God, and the surpassing faith of the righteous man, and the gratitude which he displayed regarding the promises made to him. For although God had promised so many times that He would give the land to his seed, and that it would extend to such a multitude as to be made equal to the multitude of the stars, he, seeing none of the things promised coming to pass, but the promises remaining as mere words, was not troubled in his mind, was not shaken in his resolve, but remained steadfast, believing in the power of Him who promised. ^B For this reason, even now, the divine Scripture has remarked, saying: *And Sarah, Abram's wife, bore him no children;* as if to signify this to us: that after all these things, after the covenants made with him, after being promised that an innumerable multitude would be born of him, he was not vexed, he did not doubt, seeing none of the things spoken coming to pass, but all the contrary. That is why it says after all those things, *And Sarah, his wife, bore him no children;* that you may learn that nothing more had happened for him after so many promises, even though the barrenness of Sarah and the decay of the womb were sufficient to cause much perplexity for the righteous man. But the patriarch, no longer looking toward the obstacles of nature, but knowing the ingenuity of the Master—and that, as the Creator of nature, He is able to find ways out of dilemmas—like a grateful servant, did not pry into the method of what was happening, but ceded to His incomprehensible providence, and believed what was said. For this reason it says, *And Sarah,* ^C after so many promises, *bore him no children. And she had an Egyptian handmaid, whose name was Hagar.* The divine Scripture did not make mention of the handmaid here without cause, but that we might learn whence he had her. For it added that she was an *Egyptian*, that we might run back to that history; and that she was one of those provided by Pharaoh, when he enjoyed such great retribution from the God of all; and because he brought her back, the divine Scripture purposely made known to us both her name and her nation. But observe now in this the philosophical mind of Sarah, the excess of her self-control, and the ineffable persuasion and obedience of the patriarch. *And Sarah said to Abram in the land of Canaan, Behold, the Lord hath hindered me from bearing; go in, therefore, unto my handmaid, that thou mayest have children by her.* Observe the gratitude of the woman. She said nothing of the kind that Rachel said later to Jacob: *Give me children, ^D and if not, I shall die.* But what does she say? *Behold, the Lord hath hindered me from bearing.* Since, she says, the Creator of nature has rendered me barren and deprived me of the producing of children, that you may not therefore, on account of my barrenness, reach deep old age and remain childless, *go in unto my handmaid, that thou mayest have children by her.* Much and ineffable is the philosophy of this woman. For what woman could ever choose to do this, or to counsel her husband this, or to yield her bed to her handmaid?

2. Did you see how they were free from every passion? And there was but one goal for them: not to die without children; but they were considering how they might obtain comfort from this and preserve the bond of peace unbroken. For contemplate for me the great self-control and the surpassing gentleness of the patriarch here. For neither, like some of the senseless, did he become disgruntled with his wife on account of childlessness, nor did he diminish his affection for her. For you know, you know how with most men this becomes the primary cause of haughtiness against their wives; just as, conversely, they make the opposite a premise for more love, judging the lack of children or a goodly number of children very lightly and foolishly, not knowing that everything belongs to the Creator of nature, and that neither intercourse nor anything else is able to contribute to the succession of offspring, unless the hand from above assists and awakens nature to birth. The righteous man, knowing these things accurately, neither held the childlessness against his wife, nor failed to bestow upon her the honor due to her in all things. For this very reason, she too, emulating him and wishing to show how much affection she held for the righteous man, not focusing on herself, but on how she might devise some comfort for him regarding his childlessness, almost with her own hands took the Egyptian handmaid and led her to her own bed; but also, by her words showing the goal for which she consented to do this, she says: *Since I have been seen to be useless and unfit for production; for the Lord hath hindered me from bearing.* See the gratitude of her soul, how she utters nothing difficult, nor does she lament on account of her barrenness, but wishes to signify to us only this: that, reckoning this to the Creator of nature, she bore it meekly and nobly, preferring what seemed good to God over her own desire, and she was considering how she might provide comfort to her husband. Since, therefore, she says, *The Lord hath hindered me from bearing.* How great is the emphasis of the word itself, how it shows the providence and ineffable power of God! For just as we, she says, in the house close and open, so the Master works upon nature, and by His own command both applies the keys and, whenever He wills, opens again, and bids nature to perform its own work. Since, therefore, she says, *The Lord hath hindered me from bearing, go in unto my handmaid, that thou mayest have children by her.* I know that I am the cause of the childlessness; for this reason I do not wish to deprive you of the comfort thereof. Perhaps Sarah even suspected that the reason for the childlessness might not be her alone, but also with the patriarch; for this reason, wishing to be fully assured through the deeds themselves, she yields to the handmaid and brings her to bed, that she might learn through the very events that she ought to reckon the whole matter to herself. *And Abram obeyed the voice of Sarah.* Great is the philosophy of the righteous man. For what I said before, I will say again: that he neither reached this decision beforehand, even though he was now in old age, and even now, having received the suggestion from Sarah, he readily obeyed, showing that he did not submit to intercourse simply for the sake of desire, nor by following a passion, but so that he might leave behind a succession of seed. *And Sarah, the wife of Abram, took Hagar the Egyptian, her own handmaid, after ten years of Abram's dwelling in the land of Canaan, and gave her to Abram her husband as a wife.* Observe

^A Attend, I beseech you, to the accuracy of the Scripture; for to teach us that she did not rush into the matter immediately after these words which Sarah had spoken to him, for this reason it says: *And Sarah, Abram’s wife, took Hagar the Egyptian, her own handmaid* (Gen. XVI, 3). The divine Scripture as much as shows us that he did so to comfort his wedded wife, and wishing to be obedient to her. For that you may know with precision the temperance of the patriarch and his exceeding continence, it says: *And after ten years of his dwelling in the land of Canaan* (ibid. v. 3). Not without cause did it mark the time, but so that we might know in how many years the just man endured [incontinentia/infertility; *text: ἀπαιδίαν* - childlessness], and how bravely he bore his childlessness, and, being superior to every passion, displayed great temperance; and not only this, but that we might also learn something else from it. For this reason it added: *After ten years of his dwelling in the land of Canaan*. For it did not now make known to us the whole time of their common life, but the time spent by them in Canaan. For what reason and why? Because, as soon as he arrived in Canaan, the benevolent Master made him promises, saying: *To thy seed I will give this land* (Gen. XII, 7); and again, after this, once and a second time, He made the promises to him. In order that you might know, beloved, that throughout those years, as the Master deferred and brought none of the things promised into effect, this just man was not troubled in his mind, but preferred to his own calculations the things spoken by God. For this reason it says: *After ten years of their dwelling in the land of Canaan*. Did you see the courage of the soul? Did you see the practice of philosophy? How, wishing to make him more illustrious, the Master delays and puts it off? Since He cares for His own servants, He does not wish to bestow the benefits upon them simply, but also to show them as illustrious and to make their faith manifest to all. For if, immediately after promising to give the land to his seed, He had opened Sarah’s womb and granted him the succession of children, neither would the miracle have appeared so great, nor would the faith of the just man have been manifest to all. For the power of God would indeed have been evident even then; for the workshop of nature having become dead and rendered useless for procreation, He would surely have brought it to life again by His own command; but the patriarch would not have won such a crown as he did now, with his virtue being tested for such a length of time and becoming brighter every day.

3. And that you may learn that He desires not only to do good and to provide the gifts from Himself, but that it is His custom to wish to make those who receive them more illustrious, behold Him doing this also in the case of the Canaanite woman, and for this reason delaying and putting it off, in order that He might not only grant her petition, but also make her manifest to the whole world. Because she approached, supplicating and saying: *Have mercy on me, O Lord, for my daughter is ill-treated by a demon* (Matt. XV, 22), ^B He does not even deign to answer her—He, the compassionate and benevolent, who always anticipates our requests. And the disciples, not knowing what was to happen, and that He was doing this because He cared for the woman and did not wish her [cont. 354] ^C treasure to be hidden, and for this reason did not answer, as though they were more compassionate, approached and besought Him, saying: *Send her away, for she is crying behind us* (ibid. v. 23), as much as showing that they were no longer enduring her importunity. *Send her away*, they say, not because she is in pain, nor because her petition is reasonable, but *because she is crying behind us*. What then does the Master do? Wishing to reveal that woman's treasure by degrees, and to teach them how far they fall short of His own benevolence, He makes an answer sufficient to stun her mind—had she not had her mind fixed, and her longing boiling, and her fervor flourishing—and to cause them to desist from their intercession on her behalf. *I was not sent*, He says, *except to the lost sheep of the house of Israel* (ibid. v. 24). This caused them—not the woman—to cease from beseeching for her, but rather prompted her to press in all the more. For such is the pained soul, and one coming with warm disposition: it does not turn to any of the things being said, but keeps in view only one thing—how to attain the requested goal; which this woman also did. For having heard these things, it says, she again *worshipped Him, saying, Have mercy on me, Lord* (ibid. v. 25). She knew the Master’s compassion, and for this cause she used much persistence. ^D But behold again the wise and resourceful One; not even thus does He consent, but makes an answer that is more strenuous and harsher. For He knew the courage of the woman, and wished her not to receive the benefit without being known, but for the disciples to learn the cause of His longsuffering from the outcome, and for all others to be taught how great is the power of persistence and the virtue of the woman. For He says: *It is not good to take the children’s bread, and to throw it to the dogs* (ibid. v. 26). Here, I beseech you, observe the vigor of the woman; how, inflamed by the warmth of her fervor, and winged by her faith in God, and (so to speak) with her very bowels being rent, and having much sympathy for her daughter, she does not even turn away from the insult of the word, but having heard "dog," she accepts it, she confesses she is a dog, in order that she might be delivered from the irrationality of dogs and suddenly be numbered in the rank of the sons. Hear, then, what came from the woman, that you may learn what profit came from God's longsuffering. For not only did the harshness of the things said to her not turn the woman away, but it even roused her to greater fervor; for since she heard these words, she says: *Yes, Lord; for even the dogs eat from the crumbs which fall from the table of their masters* (ibid. v. 27). Did you see for what reason He showed His longsuffering until the present? That through the words of the woman we might learn the excess of her faith. For see how the Master immediately proclaimed her and crowned her, saying: *O woman, great is thy faith* (ibid. v. 28). With wonder and praises He sent away her who was not even deigned worthy of an answer from Him at the beginning. *Great is thy*, He says, *faith*. And it was indeed truly great, because although she saw Him refusing her request once and a second time and many times, she did not grow numb, nor did she run away, but by the vigor of her persistence invited Him and persuaded Him to bring the things requested to an end. *Be it done unto thee*, He says, *as thou desirest*. Did you see him, who did not even deign to answer her before, how now he vies with gifts? For not...

^A simply did He grant her the request, but He proclaimed her and crowned her; and by saying, *O woman*, He showed how He was struck by her faith; and by saying, *Great is thy faith*, He made manifest to us the riches of the woman. Then He says, *Be it done unto thee as thou desirest*. As much as you wish, as much as you desire, so much I grant. For such great perseverance renders you worthy of the request. Did you see the woman's vigor, did you see the cause of God's long-suffering, and that He put it off because He wished to make her more manifest? Let us return, if it pleases you, to the history before us, so that we may learn that for no other reason did He not bring into effect in so many years the promises made concerning the patriarch, except ^B that He might grant them to him with much manifestation, and make the faith of the righteous man manifest to all. For this reason He says, *After ten years of their dwelling in Canaan*, so that you may know how much time passed since he received the promises. For immediately upon standing by the Canaanite woman, he heard, *To thy seed I will give this land*, and in such a length of time he himself remained without child, and Sarah’s barrenness increased. And she gave Hagar, it says, to Abram her husband as a wife.

4. See how much philosophy was practiced among them of old; how the men were self-controlled and held modesty in high regard, and the women were free from jealousy. For the Scripture ^C purposely says repeatedly, *And Sarah having taken Hagar the handmaid*; and again, *She gave her as a wife*; so that you may learn how dispassionately she handled the matter, and how great was the philosophy among them. *And he went in*, it says, *unto Hagar, and she conceived*. See how Sarah learns that it was not because of the righteous man that she remained childless, but because of her own barrenness; for immediately the union produced conception. But see again the ingratitude of the handmaid, and the weakness of the female nature, so that you may learn even from this the great gentleness of the patriarch. *And she saw*, it says, *that she was with child, and her mistress was despised in her eyes*. ^D For such is the character of servants; if they grasp a small success, they do not endure to remain within their own bounds, but immediately they forget their own station, and hasten toward ingratitude; which also this handmaid herself has suffered. For when she saw the bulge of the womb, not considering the ineffable philosophy of her mistress, nor the baseness of her own worth, but having been lifted up and thinking highly of herself, she treats with contempt the mistress who had shown so much care toward her, as even to lead her to the prayer of her husband. What then of Sarah? She said, it says, to Abram: *I am wronged by thee. Behold I gave my handmaid into thy bosom; and seeing that she is with child, I was despised in her eyes. Let God judge between me and thee*. Here notice for me the righteous man’s ineffable long-suffering, and the reverence which he shows toward Sarah, asking her pardon for this unreasonable cause. For she who delivered the handmaid into the hands of her husband, she who said, *Go in unto my handmaid*; she who from home and of her own accord urged him toward the union, she now, changing her mind, says, *I am wronged by thee*. For did he, O woman, run toward the union with the handmaid of his own accord? Did he, moved by profligacy, spring upon the matter? Obeying you and your command, he has done this. What then have you been injured by your husband? *Behold I have given my handmaid into thy bosom*. If therefore you confess that you yourself gave her, and that he did not take her of his own accord, for what reason do you accuse him of wrong? *Yes*, she says; *even if I did give her, but seeing her boldness, you ought to have checked her wanton judgment. For seeing that she is with child, I was despised in her eyes. Let God judge between me and thee*. Truly these are the words of a woman and of this weakness of nature; for she says nothing less than this toward him: "I, wishing to console your childlessness, showed such great care as even to hand over my own handmaid with my own hands to you, and to urge you toward the union; but you, seeing that she became bolder from this because of the bulge of the womb, and filled with arrogance, when you ought to have restrained and avenged the insults being committed against me, you did not do it; but as if forgetting all the former things, you allow me to be treated with contempt, I who have dwelt with you for so many years, by the Egyptian, my handmaid. Let God judge between me and thee." The word of a pained soul. And if the patriarch were not a philosopher, and did not show much reverence toward Sarah, he would have been angered at these words, and would have been pained at the harshness of what was said. But this wonderful man, looking to the weakness of nature, gave her full pardon. *Let God judge between me and thee.* Consider, he says, how much I undertook for your consolation, wishing you to be called a father even if in old age, and I raised my handmaid to the dignity of my own position; but you, seeing her become ungrateful because of this, did not defend me, did not repay me for the judgment which I showed toward you. *Let God judge between me and thee.* He, he says, who knows the secrets of each one's mind, He himself will be the judge between us, and how I indeed, having become superior to every passion, preferred your consolation to myself, and raised the handmaid to my own bed; but He, having taken nothing of what was done by me into account, allows her to rise up against my gentleness, does not restrain the audacity, nor does He discipline the ungrateful one. What then does he who is weaving crowns for himself do? Showing his diamond soul even by this, the noble athlete of God, who from everywhere preserves his own virtue, see what he says to her: *Behold, thy handmaid is in thy hands; use her as is pleasing to thee.* Great is the philosophy of the righteous man, great is the excess of his long-suffering. For not only did he not become angered at what was said by Sarah, but he also makes his reply with much gentleness, and says: "You suspect me of having become the cause of the insults against you, and you think I take pleasure in what is being done by the handmaid, since she once shared my bed; learn that even before, if I had not wished to obey you in undertaking this, I would never have endured taking the handmaid to your bed; and now, so that you may be convinced by the facts, behold, she is under your hands; Use her as is pleasing to thee. For did anyone limit your authority? Did you not retain lordship over her? For even if I did undertake the union with her, yet you have the authority over her, and she is under your hands; punish, discipline, reprove, as you wish and as pleases you, so carry out the matters concerning her; only do not be angered, only do not rashly attribute to me what was done by her."

^B5. This is true cohabitation, this is a husband, when he does not scrutinize the wife’s steps, but, granting much forgiveness to the weakness of her nature, makes it his one concern to banish sorrow, and to tighten the bonds of peace and concord. Let men hear and imitate the equity of the just man, and let them allot such esteem and honor to their wives, and spare them as the weaker vessel, so that the bond of concord may be extended. For this is true wealth, this is the greatest resource, when a husband is not at odds with his wife, but joined as if to his own body; for, he says, "The two shall be one flesh." Such persons, even if they be in poverty, even if they be in moderate circumstances, would be the most blessed of all, reaping true pleasure and abiding in continual tranquility; whereas those who do not enjoy this, but are disposed with jealousy and destroy the good of peace, even if they are surrounded by much wealth, and if they have expensive tables, and if they happen to live in splendor, they lead a life more pitiable than all, devising for themselves waves and troubles every day, and suspecting one another, and being unable to have any pleasure, as the inner war confuses everything and produces much bitterness in them.

But here there is nothing of the sort; rather, through his own equity, the patriarch both softened the anger of the mistress and, having granted her all the authority against the handmaid, filled his house with great peace. "And Hagar became afflicted," he says, "and fled from her presence." For because perhaps she corrected her forwardness, the handmaid was turned to flight. For such is the character of servants; when they are not permitted to behave in their own way, but their attempts are thwarted, they immediately rebel against their masters and rush to flight. But see again here how much the handmaid also enjoys the assistance from above, because of her honor for the just man. For since she carried with her the just man’s ^C seed, for this reason she is also deemed worthy of the vision from the angel. "For the angel of the Lord found her," it says, "by the fountain of water in the wilderness, in the way to Shur." Observe the philanthropy of the Master, how he overlooks no one, but even if it be a servant, even if a handmaid, he shows his own providence in all things, looking not to the difference of ranks, but to the disposition of the soul. But here the angel does not stand by because of the handmaid’s worth, but because of the honor for the just man. For as I said before, it was necessary for her to be deemed worthy of much providence, because she had become worthy to receive the just man’s seed. "And the angel," it says, "found her and said to her: Hagar, handmaid of Sarah, whence do you come, and whither do you go?" See how he also brings her to a recollection of her own rank by means of what the angel says. For in order to make her more attentive, he immediately brought her name into the middle and says, "Hagar." For we are accustomed somehow to pay more heed to those who call us by name. Then he says, "Handmaid of Sarah": he reminds her of her mistress, so that she may know that even if she shared the master’s bed a myriad times, she must still acknowledge Sarah as her mistress. ^D See then the angel asking, so that he might bring her to the necessity of an answer. "Whence," he says, "have you now arrived at this wilderness, and whither do you have your course?" For this reason the angel appears to her, having come to the very wilderness itself, so that she might not think that it was any passerby who was inquiring; for it was a desert and no one else was present; so that, therefore, she might know that it was not any ordinary person speaking with her, for this reason he appears in the wilderness and asks her. And she says to him: "I am fleeing from the presence of Sarah my mistress." See how she does not deny the lordship, but confesses all things with the truth. "It is not a man," she says, "who is asking, so that I could be able to deceive him. He has already anticipated my name, and mentioned my mistress; it is proper, therefore, for me also to speak all things with truth. I am fleeing," she says, "from the presence of Sarah my mistress." See how inoffensively she made the mention. For she did not say that "she treated me dreadfully"; she did not say, "she afflicted me," and that because I could not bear the great burden I turned to flight; she said nothing harsh, but only accused herself as having fled. Did you see her gratitude? See again what was said to her by the angel: "And the angel of the Lord said to her: Return to your mistress, and humble yourself under her hands." To the saying, "I am fleeing from the presence of my mistress," he says, "Return, go back, do not be ill-disposed toward her who has benefited you so much." Then, because she had stirred up her own mistress against herself out of arrogance and high-mindedness, he says, "And humble yourself under her hands," submit to her; for this is to your advantage. Recognize the slavery, do not ignore the lordship, do not think anything high, do not imagine things above yourself; "Humble yourself under her hands," show much submission. He sufficiently softened her soul by what was said by the angel, suppressed her vanity, bridled her anger, and produced much tranquility in her thoughts.

6. Then, so that she might not think that she was deemed worthy of such great providence simply and at random, but might learn that it is because of the just man’s seed that she enjoys so much care, see how he consoles her and lifts up her soul, and grants her the encouragement sufficient for her through what follows. "And the angel of the Lord said to her: I will multiply, I will multiply your seed, and it shall not be numbered for the multitude." And this, he says, I foretell to you, that your seed shall be so great as not even to be subject to number. "Do not, therefore, despond, nor fall, nor be troubled in your thoughts, but show all submission. For behold you are with child, and shall bear a son,"—and I even foretell the birth, and already impose the name upon the child being born, so that having received more assurance, you may thus make the return, and correct what has already been sinned: "For the Lord," he says, "has heard your humiliation." From here let us learn how great is the profit of tribulations, how great is the usefulness of misfortune. For since she withdrew, and the things of her pain increased, and she endured great distress of afflictions, living in solitude, in a wilderness, in straitened circumstances, after such ease, and having been brought back to the rank befitting her mistress herself, for this reason she enjoyed swift relief. For these things will be, he says, what I have promised, and you shall bear a son, and

your seed shall be better than number. For the Lord has hearkened to your affliction. Let us not, therefore, fret when we are humbled by some complication of affairs. For nothing contributes to our nature so much as the compression and humbling of our mind, and the calming of the pride of the soul. For then does the Master hearken to us most, when we call upon Him with a distressed soul and a contrite heart, performing much attendance in our supplications. For it says, "The Lord has hearkened to your affliction." Then He foretells the ^A occupation of the child about to be born. "He will be," he says, "a wild man; his hands will be against all, and the hands of all against him; and he will dwell in the face of all his brethren." He forewarns her that he will be brave, that he will be an enemy, and that he will display much labor in the cultivation of the land. Do you see, through what happened to the handmaid, the honor shown to the patriarch? For the providence concerning her shows the favor of the Master, which He displays toward the righteous man. Having counseled these things, and brought good tidings to Hagar, the angel departed. But see again the gratitude of the handmaid. "And she called," it says, "the name of the Lord who spoke to her: 'You are the God who has seen me'; for she said, 'For even here I have seen Him who appeared to me.' Therefore she called the well, 'The Well where I have seen,' between Kadesh and between Barad." See how she also wishes to deposit a lasting memory in the place through the name. For she called the place, "The Well where I have seen." Do you see the handmaid gradually becoming more philosophical from the affliction surrounding her, and displaying much gratitude for the benefit that happened to her, and rewarding with what she thought she had Him who accounted her worthy of such care? "And Hagar bore a son to Abram, and she called the name of his son, whom Hagar bore to him, Ishmael."

^B Ϛ΄. From this we learn how great a good is meekness, and what a gain it is to reap even from afflictions. And the meekness, from the things the patriarch displayed in calming the indignation of Sarah, and having given her authority over the handmaid, and through this having filled the house with peace; and the gain from afflictions is to be seen from the things concerning the handmaid. For because, having been maltreated by her mistress, she fled and endured much misery, and with a distressed soul called upon the Master, she was immediately deemed worthy of visitation from above. For in order that she might learn that it was because she was humbled and compressed that she was deemed worthy of such care, the angel says to her: "You are with child, and shall bear a son, and shall call his name Ishmael, because the Lord has hearkened to your affliction." Knowing therefore, beloved, that if we are sober, afflictions rather endear us to the Master, and then we shall be able to draw down help from Him, when we approach Him with a distressed soul and warm tears, let us not be pained at tribulations, but, calculating the gain from tribulations, let us bear all things that befall us ^C meekly, and let us be trained to be meek and gentle toward all, but especially toward our own wives, and let us put forth much earnestness, so that, even if they complain justly or unjustly, we might not be overly precise, but be of one mind only, to put the causes of grief out of the way, and to construct deep peace for the house, so that she also may have a turning toward the husband, and the husband, as if to a harbor, may have the refuge to flee to her from the troubles and tumults outside, and find from her all consolation. For the wife was given for help, so that the husband, being content with her consolation, might be able to endure the things coming upon him. For if she is orderly and meek, she will not only provide the consolation from their communion to her husband, but in all other things as well she will display her great usefulness, making all things light and easy for him, and not allowing him to take experience of the difficulties arising either from outside or from those born within the house day by day; but, like an excellent ^D steersman, she will thus settle into calm the winter of his soul through her own wisdom, and through her own prudence will provide him much comfort. For nothing will henceforth be able to grieve those so joined together in the present life, nor to harm their pleasure. For when there is concord and peace and a bond of love between wife and husband, there all good things flow together, and they will be invulnerable to every snare, fenced in by a great and unconquerable wall—that is to say, by the concord according to God. This will make them stronger than adamant, this will make them more solid than iron, this will contribute more to them than all wealth and affluence, this will lift them to the highest prominence, this will procure for them the favor of God with great abundance. Do not, therefore, I entreat you, consider anything preferable to this, but let us do everything and go to great lengths so that there may be calm and peace between the wedded pair. For then the children who are born will follow the virtue of those who produced them, and the domestics will be so to them, and from every side the affairs of the house will advance toward virtue, and there will be much prosperity in affairs. For when we prefer the things of God, all other things will come to us with the current, and we shall receive no sensation of anything painful, since the goodness of God provides all things to us in abundance. In order, therefore, that we ourselves may pass through the present life without grief, and may draw down the favor of the Master even more, let us hold fast to virtue; let us be eager to introduce concord and peace into our own house; let us take thought for the good order of our children; let us care for the character of our domestics, so that, having received abundant rewards for all things, we may be deemed worthy of the promised good things, by the grace and philanthropy of our Lord Jesus Christ, with whom to the Father, together with the holy Spirit, be glory, power, and honor, now and ever, and unto the ages of ages. Amen.

HOMILY XXXIX.

When Abram was ninety-nine years old, God appeared to him.

α΄. Do you see, beloved, how nothing in the things contained in the divine Scripture is idle? Do you see how yesterday, by bringing into the midst the account of Hagar and her departure, we reaped much benefit from it? For we learned the great meekness of the patriarch, the excellence of his temperance, the respect which he bestowed upon Sarah, considering the concord with her more preferable than all things. We have seen the ineffable philanthropy of God, how, because of the honor shown to the righteous man, He not only brought back

Hagar wandering in the desert, and fleeing because of the fear of her mistress, but also bestowed the birth of Ishmael, devising thereby much consolation for the righteous man, and rendering him the rewards for such great patience. And since Ishmael was born, the divine Scripture, wishing to instruct us in the time of the patriarch, also marked out for us the number of years, saying: "When Ishmael was born, Abram was eighty-six years old." Let us see, then, the things thereafter, that from what follows we may learn again both the great patience of the righteous man, and the ineffable and surpassing philanthropy of the Master. We shall know with accuracy, if we are able to learn again the times of the righteous man’s life, and how the good God administered his affairs, taking a test of His own servant at each season, and revealing the God-loving nature of his disposition. For He Himself knew clearly the gratitude of His own servant, and understood the beauty of his soul, and recognized the pearl accurately; but since He wished to make him manifest to all who were then present, so that even for the generations after this, the virtue of the righteous man might draw those who desire it toward zeal and imitation, for this reason He reveals bit by bit the wealth of the righteous man's disposition, so that we too might be taught never to distrust the promises of God, nor to be vexed at the delay, but rather to trust in the invisible things more than in those which are seen and in hand, since the Master of all promises it; and to know that it is not possible for the things promised by God ever to fail; but even if, after a long time has passed, things contrary to the promises of God occur, not to let the mind be shaken even so, but to know the resourcefulness and the unconquerable power of Him who promised, and that when He wishes to bring what has been decreed into effect, all things yield and give way. For since He is the Lord and Creator of nature, it is possible for Him also to grant things that are beyond nature. Let us not, therefore, looking at our own weakness, be overly curious about the things that come from God, nor, looking at natural sequence, divide our judgment, but as grateful servants, knowing the surpassing power of our Master, let us believe in His promises, and become superior to natural weakness, so that we may both attain the things promised, and enjoy the favor from Him, and according to our ability honor God. For this is the greatest honor from us toward Him: to trust in His power, even if the things seen to the eyes of the flesh are contrary. And what do you marvel at, if the greatest honor regarding God is not to doubt? When even among our fellow-men, whenever they promise us any of these perishable and corruptible things, if we do not doubt, but trust the one who promised, everyone deems this the greatest honor to have been esteemed, namely, that we have not hesitated, but trusted in his promises. If, therefore, this is the case even with men who are often changing, or who through weakness are unable to bring into effect what they intended, much more regarding God ought we to trust in His promise, even if a long time passes in the interval. These things have not been said by me now simply, but so that we may know, when we come to the beginning of the matters set before us today, how the philanthropic God, wishing to make the patriarch famous to all, displays His own long-suffering over such a number of years, and the righteous man does not grow vexed, nor become sluggish regarding the length of time, nor does he give up, but being nourished by good hopes, he reveals his God-loving disposition through everything. We shall know accurately the virtue of the patriarch if we learn how much time intervened. For the blessed Moses, being inspired by the Holy Spirit, will clearly teach us all these things. What, then, does he say? "When he obeyed the commandment of God, and rising from Charran set out for the land of Canaan, he was seventy-five years old." And immediately upon him arriving in Canaan, He promised to give to him and to his seed the whole land, and to make him increase into such a multitude as to be innumerable, like the sand and the stars. And after this promise, many things happened to the righteous man in the interval: the descent into Egypt because of the famine, the abduction of Sarah, and immediately the providence from God. And again, after the return from there, the insult from the king of Gerar regarding Sarah, and straightway the protection from God. And seeing all these things happening to him after that promise, the righteous man was not shaken in his mind, nor did he inquire why, having received such a promise, he falls into such and such trials each day, and in such a long time remains in childlessness; but being a lover of God and not enduring to submit the things coming from God to the weakness of his own reflections, he was content, and received with pleasure the things that seemed good to God.

^B 2. And after the tenth year he takes Ishmael, the one from the bondmaid, and into him he thought thenceforth the things of the promise were to be fulfilled. For the patriarch, he says, when Ishmael was born, was eighty-six years old. But again, having exercised the patience of the righteous man for the number of another thirteen years, the philanthropic God then brings His own promise into effect. For since He saw well—as if in a smelting furnace through the length of time—the gold having been purified, and the virtue of the righteous man having appeared more brilliant and brighter, "When," he says, "Abram became ninety-nine years old, God appeared to him again." And why did He wait with long-suffering for such a time? Not that we might learn only the patience of the righteous man, and his great virtue, but that we might also see the extreme degree of His power. For when nature had despaired, and was thenceforth useless for procreation, his limbs having withered and grown cold from old age, then both revealing the virtue of the righteous man, and showing His own power, He brings the things of the promise into effect. But it is necessary to hear also the very words spoken to him by God. "When," he says, "he was ninety-nine years old, God appeared to him, and said to him." And when you hear, "He appeared," suspect nothing lowly, nor think that that divine and incorruptible power is seen by the eyes of the flesh, but understand everything piously. He appeared, therefore, to him, that is, He deemed him worthy of the visitation from Himself, and having deemed him worthy of the providence from Himself, having used much condescension, He converses, and says: "I am your God; be well-pleasing before me, and become blameless, and I will establish my covenant between me and between you, and I will multiply you exceedingly." And Abram fell on his face

Great is the righteousness of the just man, and exceeding is the philanthropy of the good God toward him. "For I," He says, "am your God"; as if to say in other words: I am he who has managed your affairs differently until now; I am he who raised you up from your own house and brought you here; I am he who has become your champion at every season, and who has made you superior to those who plotted against you; I am he. And He did not say, "I am God," but, "I am your God." Observe the great goodness, how even through this addition the affection He bears toward the just man is demonstrated. For the God of the entire inhabited world, the Creator of all things, the Maker of heaven and earth, says, "I am your God." Great is the weight of the honor shown to the just man. It is the custom of the prophets also to speak in this way. For just as He, being now the common Lord of all, deigns to be called by the servant, and we shall find Him after this saying, "I am the God of Abraham and Isaac and Jacob"; so also the prophets are accustomed to say, "God, my God," not confining His lordship to themselves, but also themselves demonstrating an irrepressible longing. But for men to do this is not at all wonderful; however, when He Himself does this toward men, this is the new and paradoxical thing. But let us not wonder, beloved, but let us hear the prophet saying, "Better is one doing the will of the Lord than ten thousand lawless ones"; and again the blessed Paul saying, "They went about in sheepskins, in goatskins, destitute, afflicted, tormented, of whom the world was not worthy." Thus, the prophet declared the one who does the will of the Lord superior to ten thousand lawless ones; and the blessed Paul, the teacher of the inhabited world, having mentioned all the just ones who were in tribulations and in distress, says, "Of whom the world was not worthy." Having mentioned the entire world, he placed these persecuted and afflicted ones in opposition to it, so that you might learn how great is the magnitude of virtue. Therefore, the Creator of all things says to the patriarch, "I am your God; be well-pleasing before me, and become blameless. And I will establish my covenant between me and you, and will multiply you exceedingly." He did not intend just to prepare him to increase in number, but also 398 "exceedingly," denoting the great intensification; and what He said above, saying, "As the sand and the stars," this He revealed here through the word "exceedingly." But the grateful and God-loving servant, seeing such condescension from God and the care He takes of him as a minister, being struck with awe, and coming to a reflection of his own nature, the goodness of God, and His infinite power, "he fell," it says, "on his face," showing through the posture his own gratitude. For not only was he not emboldened, nor did he puff himself up because of the favor shown to him, but he was all the more constrained. And "he fell," it says, "upon his face." Such is the grateful soul; when it enjoys more of this boldness, it shows all the more great reverence toward God.

"For he fell," it says, "on his face." And since, after such great boldness, the just man, looking to himself and the weakness of human nature, dared not even look up, but bowing down, he showed great reverence; observe again the ineffable liberality of the good God. "For God spoke to him, saying: Behold, I and my covenant with you, and you shall be a father of a multitude of nations, and your name shall no longer be called Abram, but your name shall be Abraham; for I have made you a father of many nations, and I will increase you; and I will make you into a nation, and kings shall come forth from you."

3. Consideration of the names Abram and Abraham; and how the names given by those who do not know God can contain prophecies.

3. Consider, beloved, how He foretells all things clearly to the just man even now, and in order to provide him with greater assurance, He deposits the addition of the element into his appellation, and says: "You shall be a father of a multitude of nations. For your name shall not be called Abram, but Abraham, because I have made you a father of many nations." For just as the former name signified the return from the 399 other side to this place (for Abram is interpreted as "passer-through" according to the Hebrew language; and those who are experienced in that tongue know this), since he was about to come from the other side to the Canaanite land, for this reason the parents placed that name upon him. But perhaps someone might say: And if those who begot him happened to be infidels, whence to them such foreknowledge, so as to deposit in the appellation what was to be after a long time? This too belongs to the artful wisdom of God, that He often manages such things even through infidels; and we shall find many such things already happened also concerning others. For immediately the appellation of Noah also comes to our mind. For neither did the parents simply, or as it happened, place the name upon this man either, but they were forewarning of the deluge that would come after five hundred years. For that his father too did not place this name upon the child because he was a virtuous man, hear the Scripture saying clearly that Noah alone was found just, perfect in his generation. The Scripture would not have kept silent, nor said, "Noah alone was just," if Lamech, his father, were a zealot of the virtue of the just man. Being about, therefore, to place the name upon the child, he says: "And his name shall be called Noah; this one shall give us rest from our works, and from the sorrows of our hands, and from the earth, which the Lord God cursed." Whence, tell me, was to him the knowledge of the things to come after so many generations? "For he shall be called," he says, "Noah; for this one shall give us rest." "Noah," in the Hebrew dialect, is called "rest." Since, therefore, this man was about to be the only one to be saved when that shipwreck was overtaking the world, and to provide a certain principle of reconstruction for the generation after that, for this reason he says, "This one shall give us rest," calling the deluge a rest. For just as the deluge, having come through the rush of the waters, having found the entire earth weary from the wickedness of its inhabitants and receiving much corruption, and having stopped the wickedness of those debauched men, both cleansed the earth which had become unclean because of the wickedness of its inhabitants, and gave them rest through the punishment. For death, it says, "is a rest to a man." You saw how He causes things to come to be foretold often even through infidels? In the same way, the patriarch—

^A parents, he gave them a name at the beginning, declaring from the start and at the very outset that he would be a wanderer and, having passed the river, would come into a foreign land. Since, then, he says, the name imposed by your parents prefigured for you this very thing, that you would cross over from there to here, accept also the addition of the element, so that you may learn that this indicates to you that you shall be a father of many nations. And behold the precision of the words. He did not say, "of all nations," but "of many nations." ^B For since there were also other nations that were to be driven out from there so that the seed of the righteous might receive the inheritance, for this reason he says: "I have made you a father of many nations." Knowing the greatness of your virtue, I will make you a teacher of many nations, and I will increase you and multiply you exceedingly, and I will place you among nations, and kings shall come forth from you. Let us not pass over what has been said effortlessly, beloved. For if we consider the age of the patriarch, and the fact that he heard these things in extreme old age, we shall be struck by the faith of the righteous man ^C and the surpassing power of the loving God, in that from a man who was already, so to speak, dead, and whose limbs were dissolved, and who imagined death before his eyes every day, he signified that his seed would grow to such an extent as to become many nations; and not only this, but "and kings," he says, "shall come forth from you." Do you see the intensification of the promise? "I will increase you," he says, "exceedingly, exceedingly." He did not add the doubling without reason, but to signify to the righteous man the abundance of the multitude. Since, therefore, through the addition of the element, as if upon a pillar, he had inscribed ^D for him an indelible promise, he says again: "And I will establish my covenant between me and between your seed after you for their generations for an everlasting covenant, to be your God." I will not only show much providence toward you, he says, but also toward your seed, and after your departure. See how he restores the soul of the righteous man by promising him that he will also provide much foresight for his seed. And what is the power of the covenant? "So as to be your God," he says, "and your seed's after you." For this shall be for you the sum of all good things, for you and for your seed. "And I will give to you and to your seed after you the land in which you dwell, all the land of Canaan, for an everlasting possession; and I will be their God." Because of your virtue, your descendants too shall enjoy my providence, and I will give them the land of Canaan for an everlasting possession. "And I will be their God." What is, "And I will be their God"? It is as if to say, "I will show much care, much providence, I will provide the alliance from me in all things to them; only do you keep my covenant, you and your seed after you for their generations." I do not seek anything else from you but obedience and gratitude, and I will bring to work all the things I have promised.

4. Then, wishing to claim as his own those born from him and to make the people his own, and so that the multitude, as it spread, might not intermingle with those nations whose land they were about to inherit, and furthermore, since they were to endure, according to his own prediction, the slavery in Egypt, so that even when they were there they might not be corrupted by the nations in Egypt, he ordains for the righteous man the circumcision by way of a sign, and he says: "This is the covenant which you shall keep between me and you, and between your seed after you for their generations: every male among you shall be circumcised. You shall circumcise the flesh of your foreskin." Then, so as to teach them and all of us for what reason he commanded this—and that he does not want this done for the sake of anything else than that the people consecrated to him should be marked—he says, "And it shall be for a sign of a covenant between me and you." And finally he also ordains the time at which it is proper for this to happen. "For a child," he says, "eight days old shall be circumcised among you, both the home-born and the bought-with-money, and all, simply put, who are associated with you shall receive this sign." "And whoever is not circumcised on the day appointed shall be utterly destroyed, because he has dissolved my covenant because he has," he says, "transgressed that which was commanded." See the wisdom of the Master, how, knowing the immaturity of their mind as to things to come, he gave this sign of circumcision like a curb, cutting off their unrestrained impulse, so that they might not intermingle with the nations. Because it was necessary for their lasciviousness—and the fact that they would not abstain from irrational impulse even if they were being admonished ten thousand times—he gave them a continuous reminder, encasing them as if in a bond with the sign of circumcision, giving them boundaries and rules so as not to pass beyond them, but to stand until they reached their own nation and to make no association with those others, but to preserve the seed of the patriarch unmixed, so that the things of the promise might be able to reach them as well. And just as a prudent and kind man who has a wanton slave-girl sets boundaries and rules for her, that she should never appear outside the thresholds of the house, nor appear to those passing by, and often even puts fetters on her feet, so that she might be able to overcome her great wantonness—the same way also the loving Master, as if with fetters on their feet, thus placed the sign of circumcision on their flesh, so that having a reminder from within, they might no longer need teaching from others. But the ungrateful and senseless Jews now want to keep the circumcision even at the wrong time, and show a childish mind. For for what reason, tell me, do they want to be circumcised now? At that time, indeed, they were commanded to do this so that they might not intermingle with those lawless nations; but now, through the grace of God, when all have been led by the hand to the truth of the light, what is the profit of the circumcision? For does the removal of the flesh contribute anything toward the freedom of the soul? Did they not hear clearly God saying, "And it shall be for a sign of a covenant," as if showing that it was because of their great senselessness that they needed the sign? For so it often happens in human affairs. When we do not trust some, we are eager to take a sign from them as a pledge; so also the God of all, knowing the instability of their mind, consented to demand this sign from them, not so that this sign might remain forever, but so that when the things of that time reached their end, the need for the sign might also be done away with. For just as when some demand a sign and wish for a pledge...

367 S. JOANNIS CHRYSOSTOMI ARCHIEP. CONSTANTINOP. ^A for that sign to remain, but rather that after those ancient things had reached their end, the use of the sign might also be removed. For just as those who seek a sign and wish to receive a pledge remove the sign once the business has been completed, so too here, when that sign had been introduced among you so that the people born of the patriarch might be identifiable, it was fitting, once those nations for whose sake you received the sign had partly been destroyed and partly, after those had passed, had approached the light of truth, that you should no longer bear the mark of your own perversity, but be free and return to your former nobility. ^B Reflect, I pray, that that marvelous patriarch, before he received the commandment of circumcision (for he was ninety and nine years old when this was commanded to him), had been accepted by God and celebrated by the Lord a hundred times over. And because the promises were soon to be fulfilled, and Isaac was to be born, and the race to be increased, and the patriarch was to depart from this life, then at last he receives the commandment of circumcision, and is circumcised at such an age, so that what the patriarch had first done might be a certain law and rule for all his descendants.

5. And that you may learn accurately, beloved, that this [the circumcision of infants] contributes nothing to the virtue of the soul, it can be seen from the things that were done. For why, he says, shall an eight-day-old infant be circumcised? I believe the time was defined by the benevolent God for two reasons: ^C first, so that at an immature age he might more easily bear the pain of circumcision in the flesh; second, that we might learn from the very facts that this contributes nothing to the soul, but is done for the sake of a sign. For an immature child, since he is ignorant of what is happening and has no sense of it, what benefit could he receive therefrom into his soul? Those, indeed, are truly good works of the soul which arise from choice. For it is a good work of the soul to choose virtue and flee malice; it is a good work of the soul not only not to covet more than is proper, but even to contribute of one's means to the needy; it is a good work of the soul not to be addicted to present things, but to despise them and to have future things continually in mind. But to receive a sign in the flesh, what kind of good work would that be? ^D Yet those ungrateful and senseless Jews, although the truth has already shone forth, still sit in shadow, and although the sun of righteousness has shone forth and cast the rays of its light everywhere, they are still addicted to artificial light; and although it is time for them to be fed on solid food, they are still nurtured on milk; and they do not wish to hear blessed Paul crying out and saying regarding the patriarch: "And he received the sign of circumcision, a seal of the righteousness of the faith which he had being yet uncircumcised" (Rom. 4:11). See how he taught us both things: that he received circumcision in place of a sign, and that when he was uncircumcised, he showed the righteousness which comes from faith. For lest the Jew impudently say: "Did not circumcision obtain righteousness for him?" therefore that blessed man, who was instructed at the feet of Gamaliel (Acts 22:3) and was excellently schooled in the Law, says: "Do not think, you impudent Jews, that circumcision contributed anything to him for righteousness; for when at that time he had faith in the uncircumcised state, he heard: 'Abraham believed God, and it was reckoned to him as righteousness'" (Rom. 4:3). When, therefore, he was already just on account of his faith in God, then he received circumcision as a sign; and first indeed a letter is added to his name, and then circumcision is commanded: by which God shows that on account of his great virtue He had peculiarly adopted the just man, and on his account also those who were to be born from him. And just as when someone has purchased a slave, he often changes his name and dress, and does all things so that it may be known that he is his, and displays under whose dominion he is, ^A so indeed the Lord of all, as though desiring henceforth to separate them from other men, by the addition of a letter declared him the father of many nations; and by circumcision, [he indicated] that his people would be distinct, and the seed to be born from him sequestered from other nations. But if they, because of their stubbornness, still wish to keep circumcision of the flesh, not listening again to Paul saying: "If you be circumcised, Christ shall profit you nothing" (Gal. 5:2) (for for these things the Lord came, that He might take away all those, and therefore He fulfilled the whole law, so that the observation of the law might have an end: therefore blessed Paul was saying: "Whosoever of you are justified by the law, you are fallen from grace" [Ibid. v. 4]); yet let us spare this blessed man, and let us accept the non-manufactured circumcision. He says indeed: "In whom you are circumcised with circumcision not made by hand, in the despoiling of the sins of the flesh, in the circumcision of Christ" (Coloss. 2:11). ^B Then, teaching us more diligently what such circumcision is, he adds: "Buried with him in baptism" (Ibid. v. 12). For just as for them the sign of circumcision segregated them from other nations, and demonstrated that they pertained peculiarly to God, in like manner also for us circumcision through baptism makes the separation and distinction of the faithful and unfaithful more evident. He says indeed: "In whom you are circumcised with circumcision not made by hand, in the despoiling of the sins of the flesh." For that which circumcision works there in the deposition of the flesh, this baptism works here in the deposition of sins. Therefore, since we have once put off the sins of the flesh and have been clothed in a pure garment, let us remain, beloved, in purity, and having become superior to the affections of the flesh, let us embrace virtue. And let us, who are under grace, emulate him who was under the law, or rather before the law: so that when we have governed our life by following his footsteps, we may merit to come to his bosom, and to enjoy eternal ^C blessings, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, power, and honor, now and always, and for ever and ever. Amen.

HOMILY XL

A. Let us bring forth the remains of yesterday's feast, and let us put an end today to the discourse, or rather to the blessing and promise which the Lord of all made to the patriarch. But having heard of "remains of the feast," do not suspect anything sensible; for neither are the spiritual [remains] such as the sensible kinds of food.

For those former [remains], being perishable, do not provide the same pleasure to those who feast; and even if they were left for a first or second day, they would become entirely useless from then on. But these remains—not for a first or a second day, but even if they were left for an entire lifetime—provide the same benefit and do not lose their delight. For they are divine and spiritual, and they suffer no damage from time; rather, day by day, they show their grace as fresh, and fill those who desire to enjoy them with great joy. Since, therefore, such is the power of these remains, come, do you too enjoy them with eagerness, and may we, trusting in their power, set them before your love.

But in order that the discourse may appear clearer to you, it is necessary to be reminded of the end of what was said yesterday, so that, having taken hold of the sequence in this way, we may touch upon the instruction. We brought forward the command concerning circumcision, and how God said to the patriarch: "Every male of yours shall be circumcised, and it shall be for a sign of a covenant between Me and you; and a child of eight days shall be circumcised; and whoever is not circumcised, that soul shall be utterly destroyed, because he has broken My covenant." Here we concluded the instruction on the account of circumcision; and so that we might not bury your mind with the multitude of what was being said, we did not endure proceeding further. For this is not the only thing that is our concern—to say many things and then withdraw—but we desire to measure the instruction of the discourse by your ability, so that, having harvested some benefit from what is said, you may all thus depart home.

Come, then, let us add what remains to what has been said, and let us see, after the command of circumcision, what the man-loving God, having added, discourses with the patriarch. And He said, it says, the Lord to Abraham: "Sarah your wife shall not be called her name Sarah, but Sarah shall be her name." Just as for you, He says, having added the letter, I signified that you shall be a father of many nations, so also to Sarah I likewise add the letter, that you may know that now the time has come for those things promised long ago by Me to come into effect. "For it shall be," He says, "her name Sarah. And I will bless her, and I will give you a son from her, and I will bless him, and he shall be for a nation, and kings of nations shall come forth from him." Therefore, I have made the addition of the letter beforehand, so that you may know that what is said by Me shall certainly come to pass. Do not look toward the weakness of nature and fall into despair, but looking toward the greatness of My power, take courage in what is said by Me. "For I will bless her, and I will give you a son from her, 405 and I will bless him, and he shall be for nations, and kings of nations shall come forth from him."

The things promised were beyond human nature; it was similar to as if He had promised to make human beings from stones. For they were no different from stones, as far as giving birth was concerned—both the patriarch, being by now incapacitated by old age and useless for procreation, and Sarah, having along with her barrenness the addition of age and old age. But the righteous man, hearing these things and thinking that the promise made long before by God had already come to pass in the case of Ishmael—for since He had said, "To you and to your seed I will give this land," but did not distinguish that it was about [the son] being born from Sarah—he was reasoning to himself that the matters of the promise had been fulfilled. But now, hearing the Lord God saying that "I will bless Sarah, and I will give you a son from her, and I will bless him, and he shall be for nations," and again, "From him kings of nations shall come forth," not having anything to say (for he could not disbelieve in the things said by God, being God-loving), and looking toward his own age and toward the barrenness of Sarah that had continued until that age, having become perplexed and having been struck with wonder at God's promise, he fell, it says, upon his face and laughed.

^B B’. He saw the excess of the promise, and having considered the greatness of the power of the One who promised, "He fell upon his face and laughed," meaning he became overcome with joy. And according to the reasonings of his mind, he considered how this might ever happen in accordance with human sequence: if a child should be born to a hundred-year-old, and if she who is barren, and who has remained childless for up to ninety years, could suddenly be aroused for procreation. And having reasoned these things according to his mind, he did not dare to bring forth anything of that kind through his tongue; but, showing his own gratitude, he brings forward a supplication concerning Ishmael, as if to say: "Master, You have sufficiently comforted me, and You have changed my sorrow from childlessness into joy by the gift of Ishmael." For not even when this one was born, did I from then on ever hold or think in my mind that there would be a son for me from Sarah; but not even she expected this; wherefore she gave me Hagar, having despaired of her own affairs. "We have both, therefore, had sufficient comfort, now that Ishmael has been born. This one, then, who has been given to us by You, let him live before You, and we shall have enough consolation, and his life shall comfort our old age."

What then does the man-loving Master? Since He had sufficiently tested both the God-loving nature of the righteous man’s intention through the delay of time, and the faith of Sarah, and saw them both having despaired—the one because of old age, and she because of both her age and her barrenness—He says: "Now, since this appears to you to be entirely impossible—for it is for this reason that I also showed such long-suffering—it is to show that the gift provided by Me is above human nature, and that you and all others 406 may learn from the facts themselves, that I am also Master of nature, and that it obeys toward whatever I wish, and yields to My commands. For if I brought it forth from non-being, much more will I be able to correct nature once it has come into being and is faltering. So that you may have courage, hear and be roused, and having cast away the reasonings that have been stirred in your mind, receive the assurance from the things said by Me. For behold, Sarah your wife, whom you think it is now impossible to give birth to either because of her barrenness or because of her old age, she shall bear you a son. And so that you may not have even cause to doubt, behold, I reveal to you also the name of the one to be born. For you shall call the one to be born Isaac. For I will establish My covenant toward him as an everlasting covenant, and for his seed after him." This is he whom from the beginning and from the start I promised to you, and for him the matters of My promise shall be fulfilled. Wherefore I tell you everything beforehand, not only that she will give birth, but also

^A how you shall call him, and that I will establish My covenant with him, and not only this, but also with his seed after him." Then He who is ever generous with His gifts, and who exceeds our requests from His great abundance, since He had stirred up the mind of the righteous man, and, so to speak, through the promises He made had fashioned him as a young man from an old man, and gave life by His words to one who was, as it were, already dead, He continues, pouring out His benefits: "And these things which I promised I will bring into action." And having also received the prayer regarding Ishmael, He says: "I have heard your petition, and I will bless him. I will make him increase and will multiply him exceedingly, exceedingly. ^B Twelve nations he shall beget, and I will make him into a great nation." Since, He says, he is your seed, I will so increase and multiply him exceedingly, that twelve nations shall be spread abroad from him. "Yet My covenant I will establish with Isaac, whom Sarah shall bear to you at this time, in the second year." Observe here, beloved, how in one moment of time the righteous man received the rewards for all his time, and that which was said by Christ to the disciples was fulfilled, that "Everyone who has left father or mother, or house, or brothers for my name’s sake, shall receive a hundredfold here, and shall inherit eternal life." For consider for me this righteous man, since he readily obeyed the command of the Master, and having left his own fatherland, he deemed the foreign land more precious than the one that had given him birth, so that by demonstrating such great patience little by little, and having ascended to the pinnacle of virtue, he became so conspicuous and renowned that those born of him were equal in number to the multitude of the stars. Perhaps if one were to wish to understand it with insight, not only are they a hundredfold what this righteous man received here, but even ten-thousandfold. And if he was deemed worthy of so much here, what word will be able to set forth the lot of his enjoyment there? [407] Or rather, as far as it is possible, this discourse will be able to show it as well. For when you hear that all the righteous from that time until now, and until the end of the age, make it their work of prayer to arrive at the bosom of the patriarch, what other greater honor than this can one set forth? Did you see what patience is, how great virtue is, how great it is to be a lover of God, and to show much gratitude regarding the benefits of the Master? For because he brought in from himself at the proper time, and received all things gratefully, both the good and the contrary, for this reason the merciful God finally granted him that which was the sum of all good things, and that which the righteous man most desired. For consider how for twenty-four years He was testing the virtue of the righteous man. For when he went out from Charran in obedience to the Master’s command, he was, He says, seventy-five years old; but now, when he heard these things, he had reached his one-hundredth year.

3. Hearing these things, beloved, let us be taught to show great patience, and never to be dispirited, nor to grow numb toward the struggles of virtue, but to know that since our Master is generous and munificent, instead of small toils He pays us back with great rewards, and not only does He store up the immortal good things in the age to come, but He also comforts the frailty of our nature during the present life, and lavishes many gifts. For even this patriarch in the intervening time endured painful things, even though the good things were always intermingled with the painful. For the God of all, caring for our infirmity, does not leave us to remain in painful things always, lest our infirmity be proved, ^C but He Himself provides speedy relief, strengthening our resolve and stirring up our reason; nor does He leave us always in ease, lest we become more slothful and defect to wickedness. For human nature, when it obtains much ease, forgets its nobility and does not remain within its proper boundaries; therefore, just as an affectionate father, sometimes He releases us, and sometimes He chastens us, so that in this way He might manage the health of our soul. Since also a physician, when he treats a sick person, neither keeps him forever fasting, nor does he allow him to enjoy the table without caution, lest gluttony, bringing on a fever, extend the illness, nor by keeping him in starvation does he work a greater weakness; but, forming a judgment of his strength and using his art carefully, thus he arranges the things from his side. In the same way, then, the merciful God, knowing what is profitable for each of us, sometimes allows us to enjoy ease, and sometimes, for the sake of discipline, envelops us in trials. [408] For whether some might be virtuous, through the introduction of trials they are shown to be more radiant, and they draw down greater favor from above; or whether they happen to be sinners like us, by receiving the introduction of trials gratefully, they will lay aside the heavy burden of their sins, and they too will enjoy great forgiveness. Wherefore, I beseech you, knowing the resourcefulness and wisdom of the physician of our souls, let us never inquire into His dispensations. For even if our intellect is not able to grasp these things, by this let us rather be struck with awe at the dispensations of God, and let us glorify Him for all things, because we have such a Master, whose dispensations even the intellect that is ours and the reasoning of human nature cannot contain. For we do not know what is profitable for us as He Himself understands it; we do not care for ourselves as He cares for our salvation, and He does everything and acts everything so as to guide us toward virtue, and to loose us from the hands of the devil. And when He sees us unable to profit from prosperity, like an excellent physician, when he observes those who from much gluttony are moving toward obesity, he leads them back to health through temperance; so too the wonderful physician of our souls allows us for a little while through the introduction of trials to come to a perception of the damage which we endured from prosperity, and when He sees that the things of health have been well attained, then at last through His own intervention and through the trials He grants a release, and demonstrates the providence that comes from Himself with great abundance. Whether, therefore, some who are in virtue happen upon trials, let them not be troubled, but by this let them rather be nourished by good hopes, that the introduction of trials becomes for them a pretext for crowns and prizes; or whether those who have fallen into sins are abandoned to painful things, let them not even then be impatient, knowing that the introduction of these will become a purgation of the sins committed in all the time, provided that we receive all incoming things with thanksgiving. For this is characteristic of a grateful servant: not only when he enjoys freedom, to thank...

to serve the Master, but also to manifest the same grateful disposition in the face of contrary events. For in this way did this patriarch also achieve renown, and having attained such freedom of speech before God, he received gifts that surpass human nature. ^D

8. It is necessary to return once again to the sequence of the discourse, and to look at the obedience of the righteous man, and how he brought into action the things commanded by God, not seeking a reason, nor demanding accounts, just as many of the foolish do, debating what is done by God, and saying: "Why this? Why that? And what is the profit from this or that coming to pass?" But not so the righteous man; rather, like a servant who loves his master, he hastened to bring into action whatsoever he was commanded, without debating. And that you might learn, hear what follows. For since the Master had made the promise to him, and had finished the conversation with him, the righteous man immediately fulfilled1 what was commanded, and was applying the sign commanded by God to Israel, I mean circumcision, and to all his household-born and silver-bought servants, as God spoke to him. And he himself was also circumcised. For he was ninety-nine years old, he says, when he was circumcising the flesh of his foreskin; but Ishmael was thirteen years old. Do not think that the Scripture has noted the number of years for us simply, but in order that you might learn from this also the great obedience of the righteous man, that in his extreme old age he gently endured the pain because of the commandment of God; for this reason it makes their enumeration, and not just his own, but also Ishmael’s and all the household-born. For it is no small thing, beloved, to excise healthy flesh, and when it is ill. Even if the servants of physicians excise a diseased limb, the pain at that time is not equal. For they excise it having essentially become dead and stripped of its vital power. But here an old man and an elder (for he happened to be one hundred years old) gently endured the pain, hastening at once to bring the commandment of God into action, and making the son and all the household-born more eager, so that they did not hesitate, but with great speed fulfilled what was ordered by God. Did you see how great a thing a virtuous man is, and how he instructed all those serving him to walk in his footsteps? For what I was saying yesterday, this I will say again now: that for this reason, then, the commandment took place from God precisely in order that the children might endure this in an unripe age, so that, enduring the excision of the flesh in a state of insensibility, they might have no experience of the pain. ^A

But consider for me, beloved, the lovingkindness of God, and the ineffable benefit toward us. There, there was both pain and suffering from what was happening, and there was no other benefit from the circumcision than this alone, that by this sign they were to be known and separated from the rest of the nations. But our circumcision, I mean the grace of baptism, has a painless treatment, and becomes a procurer of a myriad of good things for us, and fills us with the grace of the Spirit; and it does not have a fixed time, as was the case there, but it is permitted even in an unripe age, and in middle age, and even in old age itself for one who has come to it to receive this circumcision not made by hands, in which it is not only a matter of enduring, but of putting off the loads of sins, and of finding the forgiveness of transgressions committed in all time. ^B For since the loving God saw the excess of our weakness, and that, suffering from incurable diseases, we are in need of great treatment and ineffable lovingkindness, managing our salvation, He granted us the renewal through the washing of regeneration, so that, having put off the old man—that is, the wicked deeds—and having put on the new, we might walk upon the road of virtue. But, I beseech you, let us not become worse than the senseless, unfeeling Jews. For they, receiving this sign of circumcision, had sufficient safety against mingling any longer with the nations according to the principle of fellowship; for in their impiety they often surpassed them, becoming senseless. But let us, once receiving the circumcision through baptism, manage our own affairs with safety. I do not say that we should not mingle with the nations, but that, remaining in our own virtue, even while mingling with them we may draw them toward piety, and through our way of life of good works become a subject of instruction for them. For because of this, the Master of all has permitted both the wicked and the good, and the pious and the impious to be mingled, so that the wicked might profit from the good, and the impious, being kept in check, might be led by the hand toward piety. For nothing is so important to God as the salvation of a soul. Let us not, therefore, be negligent, I beseech you, neither of ourselves, nor of our neighbors: of ourselves, by managing our own affairs in such a way as seems good to God; of our neighbors, so that we may shine in virtue in such a way that, even when we are silent, those who look upon us might have sufficient instruction. Just as, being virtuous, we ourselves shall gain the greatest things and will benefit the unbelievers, so, if we become slothful, we ourselves shall undergo great punishment, and we shall become a subject of stumbling for others. For just as by pursuing virtue we reap a double reward from God—both for the sake of which we pursue it, and for the sake of which we draw our neighbors into the fellowship of virtue—in the very same way, also, regarding wickedness, we are punished not only for those things for which we have sinned, but for those for which we also trip up others. But may it not be that any of those here understanding this should become such a one, but that we all should direct our lives toward the edification of those who see us, so that we might be able to stand with freedom of speech before the judgment seat of Christ, and be deemed worthy of those ineffable good things, which may we all attain, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father together with the Holy Spirit be glory, power, honor, now and always, and unto the ages of ages. Amen. ^C

HOMILY XLI

And God appeared to Abraham at the oak of Mamre, as he was sitting at the door of his tent at midday.

1. I am hesitant and reluctant today regarding the exposition of the teaching. For when I consider that, though we are sounding forth and exhorting every day, and setting before you this spiritual banquet, many of those who have assembled here, and who partake of this spiritual teaching and the fearful and awesome feast, to the horse-races...

^A they spend their days. And nothing more has come to them from our diligence, but, as if enslaved to some habit, when the devil only nods, 411 they impulsively hasten to those lawless theaters, and keeping themselves, they cast themselves into the nets of the wicked demon. And neither our admonition, nor that experience itself, nor the pointlessness of spending time there, has become a subject of instruction for them. With what zeal, then, should I perform the work of teaching toward men who are unwilling to gain anything from what is said by us? And do not be surprised. For even a farmer, when he sees the land becoming barren after much toil and hardship, and not providing a reward worthy of his labors, becomes more reluctant regarding the casting of seeds, and no longer approaches the farming with the same zeal. And a physician, when he sees the sick man not obeying his instructions, but practicing in such a way as to increase the disease every day, often allows it to remain in the disease, so that experience itself may become a teacher to him of what is beneficial. And those who educate children, when they see them spurning previous lessons and losing the memory of what has already been given, often turn away, correcting the sloth, and leading them back to greater diligence. But the farmer, understandably, often becomes more reluctant, since he knows that his loss is aggravated when he endures both the toil and the expense, yet is deprived of the fruits. And the physician, not unreasonably, often leaves the sick man; for it is a body that is being treated, and for this reason he leaves it, so that the intensification of pain may cause him to come to an awareness of the disease and thus accept the treatment. And the teacher of children, because of the imperfection of their age, often beneficially holds up threats of blows to the children. But we, today, overcoming all these, prepare to show fatherly affection toward those who have stumbled, and to teach them that if they persist in the same sloth, this very thing will be a subject of greater condemnation for them. For the farmer does not cast the seeds with the same zeal, considering the expense to have occurred in vain and to no purpose; but we have been relieved of this anxiety. For even if, after we have cast this spiritual seed, we do not receive the fruit because of the sloth of the hearers, the reward for us will be secure; for we have cast the entrusted silver, and we have brought to work what was commanded by the Master; from this point on, for those who have heard, the account is with Him who is going to demand back with interest what has been deposited. But we do not aim at this—that we are free from loss and have fulfilled our own [obligation]—but we wish that you too would make a great business of what has been deposited, so that you may not become liable to that punishment which he endured who buried the talent and not only did not multiply the master’s silver, 419 but even buried it. Such are those who receive the word of teaching (for he calls this a talent and silver), and do not strive to bear fruit and to make great business of it. But perhaps someone might say that this parable of the talents was spoken concerning teachers. And I say this too. But if we examine it accurately, you will know that the teachers are responsible only for the casting; but you are responsible not only for the guarding of what has been deposited, but also for the business.

And so that you may know, it is necessary to bring it into the middle. "A certain man," he says, "going on a journey, called his own servants and gave to one five talents, to one two, and to one one." ^B After a long time, when he had arrived, the servants came; and he who had received the five talents approached, saying, "Lord, you gave me five talents; see, I have gained five other talents upon them." Great is the loyalty of the servant, abundant the loving-kindness of the master. For what does he say? "Well done, good and faithful servant; you were faithful over a few things, I will set you over many; enter into the joy of your lord." Because, he says, you showed much loyalty in what was already entrusted to you, you are worthy to be entrusted with even more. And he who had received the two talents also approached, saying, "Lord, did you not deliver to me two talents? See, I have gained two other talents upon them." Great also is his diligence regarding the master's money; therefore he is deemed worthy of the same things as the former. And for what reason, having brought two talents, is he deemed worthy of the same honor as he who brought five? Understandably; for the increase and the decrease was caused not by his zeal, nor by the other's sloth, but by the quantity of what was entrusted. The intensity of the zeal, however, was as much brought by this one as by that one; for this reason they also enjoyed the same reward.

β'. But the other did nothing of the sort; but what? He approached, saying, "I knew you, that you are a hard man, reaping where you did not sow and gathering where you did not scatter; and being afraid, I went away and hid the talent in the earth. See, you have what is yours." O the wickedness of the servant! O the excess of thanklessness, not only that he did nothing with the talent given to him, but that he even brought an accusation instead of the talent! For such is wickedness; it darkens the reasoning, and causes one who has turned aside from the straight path to be carried over precipices. And all these things were said concerning the teachers, so that they should not hide what was entrusted, but with all zeal set it before those being taught. But now hear, beloved, from the indignation toward that man, how even those who are being taught become responsible, and they are required not only those things which were deposited, but they also endure the method with interest. What then does the master say to him? 413 "Wicked servant." Terrible is the indignation; the threat is enough to stun. "If you knew," he says, "that I reap where I did not sow, and gather where I did not scatter, you ought to have cast my money to the bankers, and I, having come, would have demanded it with interest." He calls the precious words 'silver', and calls you 'bankers' who receive them. "Yours it was," he says, "to cast only, but mine it was to demand from them, not only what was deposited, but also the interest upon these." See, beloved, how great the fear of the things said is. What then might those who even neglect the guarding of what has been deposited say, when they are even required [to account for] the interest upon them?

And observe the loving-kindness of the Master. In the case of tangible money, he forbade the taking of interest. For what reason, and why? Because each of them endures much harm from this. For indeed...

[it is] because this spiritual place is precisely the opposite of [that of] tangible wealth. For there, he who is driven into extreme poverty is suddenly brought down; but here, he who is driven [to virtue], when he shows great gratitude, the more usury he brings in, by so much the more abundant is the reward he enjoys from above.

Each one of you, therefore, beloved, when we have dealt out to you what was entrusted [to us], owes it to show double the labor and the vigilance: the first [is] that of guarding what has been dealt out, so that these things might remain firm; and the second [is] that of working, so that you may share with others and guide many upon the path of virtue, so that the profit may be increased again for you doubly, both for your own salvation and for the profit of others. 414 For if you do this, you will make us blessed (for "Blessed," he says, "is he who speaks into the ears of those who hear," [Eccl. 25:12]) and you will provide for yourselves to set before you this spiritual table. Do not, therefore, neglect your brothers, nor look only to your own affairs; but let each one strive to snatch his neighbor from the throat of the devil and from those lawless spectacles, and to lead them back into the church, showing him with great kindness and gentleness both how great is the loss that comes from there, and how great is the magnitude of the goods that are gathered here. And do not do this only once or twice, but always. For even if he does not yield to the things said by you today, he will be persuaded on the next day; and if not on the next, seeing you still insisting, perhaps he will be ashamed, and revering your care for him, he will abstain from those harmful things. And never say, "I have spoken once, and twice, and thrice, and often, and I have achieved nothing." Do not cease speaking, for the more you persevere, the more your reward increases. Do you not see what great patience we enjoy from the God of all, and how daily we disobey His commandments, yet He does not withdraw His care for us, but He provides all things from Himself, making the sun to rise, giving the rains, and all things else? In the same way, let us also exert great diligence concerning our own brothers, and let us stand against that wicked devil, that we may make his snares void. For if each one of those who gather here can gain just one [soul], consider how the Church will receive great joy in the multitude of her own children, and the devil will be put to shame, seeing his nets stretched in vain and to no purpose. For if you do this, you too will hear on that day: "Well done, good and faithful servant; you have been faithful over a few things, I will set you over many."

3. But that you will do this, I am deeply persuaded; for I see your faces, and I conjecture how ^B gladly you received our admonition, and for this reason I hope also that what [is expected] from you will be brought in. Therefore, let us stop our exhortation regarding this matter here; let us place before you our poor and humble table, so that, having enjoyed the usual teaching, you may thus return home. For it is necessary today also to bring into the midst the patriarch Abraham, so that you might learn what rewards he received from God for his hospitality. "And God appeared to him," it says, "by the oak of Mamre, as he was sitting at the door of his tent at midday." Let us examine each of the words with accuracy, and let us unfold the treasure, and learn well all the wealth that is stored away. "And God appeared to him," it says. For what reason did it begin thus, "And God appeared to him"? Look at the Master's kindness, and observe with me the servant's gratitude. For since in the preceding [events], when He had appeared to him, He had, among all the other things, also prescribed the commandment concerning circumcision, and this marvelous man, always hastening to bring into action the things commanded by God, immediately and without any delay, both circumcised himself—fulfilling what was commanded by God—and circumcised Ishmael and all his household slaves, and showed his great obedience—He appears to him again. For such is our Master: when He sees those who have already become grateful for what has passed, He lavishes and never stops with His benefits, rewarding the gratitude of those who obey. For this reason, then, because he obeyed, it says, He appeared to him again. For this cause, therefore, the blessed Moses began thus, saying: "And God appeared to him by the oak of Mamre, as he was sitting at the door of his tent at midday." Observe with me here the virtue of the just man. "Sitting," it says, "at the door of his tent." He made it such a task to show hospitality that he would not even deign to entrust its pursuit to any one of his attendants; but having three hundred and eighteen household slaves, this man, an elder and deep into old age (for he was a centurion), was sitting by the door. And he was doing this as his work, and not even old age was a hindrance to him, nor was he resting, nor was he lying inside on a bed, but he was sitting ^C by the door; while others, often, not only do not make this effort, but the opposite—they even try to avoid meetings with those who are visiting, so that they might not be forced unwillingly to entertain them. But not so the just man; but he was sitting at the door of his tent at midday. For this is the great intensity of hospitality, and the excess of the just man's virtue, that he did this even at midday. Reasonably so, for he knew that those seeking to travel at that time were most in need of great care, and he chose this as a suitable time, judging the treatment of travelers [to be] a great kindness; and being sensitive to those scorching in the heat, he was eager to bring them under the shade, not being overly curious about those passing by, nor inquiring whether they were acquaintances or strangers. For it is not hospitality to be overly curious about such things, but to share one's own friendliness with all who pass by. And since he had spread the net of his hospitality, he was deemed worthy to welcome even the Master of all with His angels. For this reason also Paul said: "Do not neglect hospitality; for through this some have unawares entertained angels," altogether hinting at the patriarch. For this reason also Christ was saying: "Whoever receives one of these least, in my name, receives me." ^D Let us hear, be-

-^Acause poverty is worn away, but the one who accumulates a multitude of money and sins against himself, piles them up. For this reason, from the beginning and from the very start, He legislated this commandment for the Jews, who were more crudely disposed, saying: "You shall not charge interest to your brother or to your neighbor." What excuse, then, could they possibly have, who are becoming more cruel even than the Jews, and who, after grace and such great philanthropy from the Master, are found to be inferior to those under the Law, or rather, even worse? ^B Indeed, concerning spiritual matters, He himself promises to demand interest. Why? Because this spiritual interest is the exact opposite of material money. For there, the one who has been manipulated into extreme poverty is suddenly brought down; but here, the one who is being manipulated, when he shows great gratitude, the more interest he brings in, the more abundantly he enjoys the reward from above. Therefore, every one of you, beloved, whenever we deposit what has been entrusted to us, you are obligated to show double the effort and watchfulness: one, that of guarding what has been deposited, so that it may remain fixed; ^C and the other, that of working, so as to share with others and guide many along the path of virtue, so that the profit may be doubled for you again, for the sake of your own salvation and for the benefit of others. For if you do this, you will make us blessed (for, he says, "Blessed is the one who speaks into the ears of those who hear"), and you will prepare this spiritual table to be set before you more abundantly. Therefore, do not neglect your brethren, and do not look only to your own affairs, but let each one strive to snatch his neighbor from the maw of the devil, ^D and from those lawless spectacles, and to bring him back to the church, pointing out to him with great gentleness and meekness both the excess of the damage and the magnitude of the goods here; and do not [414] do this only once and a second time, but also continuously. For even if he is not persuaded today by what is said by you, he will be persuaded the next day; and even if not the next, seeing you insistent again, perhaps he will be ashamed, and out of respect for your care, he will abstain from those things that harm him. And never say, "I have said it once, and a second time, and a third time, and many times, and achieved nothing." Do not stop speaking; for the more you persist, by so much your reward also increases. Do you not see how much long-suffering we enjoy from the God of all, and how daily we disobey His commandments, and yet He does not withdraw His care for us, but even supplies all things from Himself, making the sun rise, giving rains, and all other things? In the same way, let us also exert much effort regarding our brethren, and take a stand against that wicked demon, that we might make his machinations void. For if each of those meeting here can win over one, consider how the Church, too, will receive great joy regarding the multitude of her own children, and the devil will be put to shame seeing his nets spread in vain and for nothing. For if you do this, you too will hear on that day: "Well done, good and faithful servant; you were faithful over a few things, I will set you over many."

3. But that you will do this, I am fully persuaded; for I see your faces, and I surmise how you have received the admonition from us with pleasure, and for this reason I hope that the contributions from you will also be brought forth. Therefore, let us stop the exhortation about this here; but let us set before you our poor and humble table, so that, having enjoyed the usual teaching, you may return home in this way. For it is necessary today also to bring forward the patriarch Abraham, so that you may learn what rewards he received from God for his hospitality. "And God appeared to him, it says, by the oak of Mamre, when he was sitting at the door of his tent at midday." Let us examine each of the words with precision, and let us unfold the treasure, and let us learn throughly all the wealth lying stored within. "And God appeared to him, it says." Why did He begin thus, "And God appeared to him"? Look at the philanthropy of the Master, and observe for me the gratitude of the servant. For because you had appeared to him in what preceded, and among all other things had also ordained for him the commandment concerning circumcision, and this admirable man, always hastening to put into action the things commanded by God, immediately, without delaying in any way, was circumcised himself, fulfilling that which was commanded by God, and circumcised Ishmael and all his household, and showed his great obedience, He appears to him again. For such is our Master; whenever He sees that they have already become grateful, He pours Himself out and never stops the act of beneficence, rewarding the gratitude of those who obey. For this reason, then, because he obeyed, [415] he says, He appeared to him again. For this reason, therefore, the blessed Moses began thus, saying: "And God appeared to him by the oak of Mamre, when he was sitting at the door of his tent at midday." Observe for me here the virtue of the just man. Sitting, he says, at the [door of] the tent. He so made hospitality his work that he did not even bear to entrust the hunting of these to any other of those around him; but having three hundred and eighteen household servants, an old man, and having reached deep old age (for he was a centenarian), he was sitting at the door. And this, indeed, he was making his work, and not even his old age was a hindrance to him, nor was he resting, nor was he reclining inside on a bed, but he was sitting at the door; while others many times do not only not make this their earnest effort, but the opposite, and attempt to turn aside from the encounters of those passing through, so that they might not even against their will be forced to receive them. But not so the just man, but he sat at the door of the tent at midday. For this is the great intensity of hospitality, and the excess of the virtue of the just man, that this was even carried out at midday. And rightly so; for because he knew that those forced to travel at that time were most in need of much care, for this reason he chose this as a suitable time, and sitting, he went hunting for those passing by, judging the care of travelers to be his own rest, and he strove to lead those scorched by the heat under his shelter, not being meddlesome about those passing by, nor examining whether they were acquaintances or strangers. For it is not the nature of hospitality to be meddlesome in such matters, but to share one's own kindness with all who pass by. And because he spread out the net of hospitality, he was deemed worthy to welcome even the Master of all with His angels. For this reason also Paul said: "Do not forget hospitality; for through this some have entertained angels," altogether hinting at the patriarch. For this reason also Christ was saying: "Whoever receives one of these least,"

do not despise my old age, do not turn away from my entreaty." I know what toil you have endured; I imagine the flame of the heat, for which reason I wish you to be refreshed a little. What loving father would have shown such great kindness toward his child as this man showed toward strangers and foreigners, and those from nowhere previously known to him? But since he approached with haste and great energy, he attained the prey and was able to receive the catch within his nets. And they said, he says, "So let us do, as you have spoken." The old man was rekindled. "In my hands," he says, "I have the treasure; I have grasped the wealth, and have forgotten my old age." And see him entirely delighted by the matter, and all but skipping, and as though he were carrying ten thousand good things in his hands, so was he rejoicing. And Abraham, he says, hastened to the tent. Just as, when he was speeding toward their capture, the divine Scripture indicated his energy and his eagerness, saying, "He ran to meet them," so also now, when he saw the men and had accomplished what he desired, not even so does he cease from his eagerness, but he shows his affection more warmly again, nor, because he has arrived in safety, has he become more sluggish. This is what we often undergo, and indeed at the beginning we sometimes show great zeal; but when we have come to the inside of the matter, we do not contribute the same exertion. But the righteous man is not so, but what? He again hastens and speeds and runs, he who is aged, to the tent to Sarah, and said to her: "Hasten, and knead three measures of fine flour." Observe how he also takes Sarah as a partner in the capture, and how he trained her to emulate his virtue. For indeed he urges her, too, not to approach the need sluggishly, but, "Hasten," he says. "We have attained the great affair; let us not lose the treasure, but hasten, and knead three measures of fine flour." Since, indeed, he knew the magnitude of the achievement, he wanted to have her as a participant of the rewards and of the reciprocations, and the one who had become his partner in life. For why, tell me, did he not command this to any of the maidservants, but to the wife who was advanced in age? For she happened to be ninety years old. And Sarah does not refuse the command, but brings the same eagerness herself. Let husbands hear, let wives hear; husbands, so that they may thus train their own spouses, whenever some spiritual gain falls in their way, not to have this fulfilled through servants, but to accomplish all things through themselves; wives, so that they may hasten to share with their husbands in such achievements, and not be ashamed of the hospitality, and the service toward them, but let them imitate Sarah the elder, who, at such an age, was willing to labor, and to perform the works of maidservants.

But I know that no one will endure the things said by us. For now, all are rushing to walk in opposition to that woman, and there is much listlessness among women, and eagerness toward the adornment of garments, concerning gold and necklaces and external beautification, and no care for the soul. And not even Paul affects them, crying out and saying: "Not with braided hair, or gold, or pearls, or costly apparel." Behold this soul reaching to heaven; how she did not think it disgraceful for him to speak the word up to this point, and to exhort concerning braided hair. With reason; for all his zeal was concerning the care of the soul. Since, therefore, he knows that these things most of all work the destruction of the soul, for this reason he did not refuse anything of what is proper for teaching those who are sick with these things; but he says, if you wish to be adorned, adorn yourself with the true ornament, which is proper for pious women: with good works. This is the ornament of the soul; this receives no condemnation from those without; this no one will be able to plunder; this remains invulnerable for all time. For from this external ornament ten thousand evils are born; and I do not yet mention the damage to the soul, the arrogance growing from thence, the haughtiness against neighbors, the folly of mind, the corruption of the soul, the swarm of shameful pleasures; but that this ornament is also capturable, both by the malice of servants, and by the incursion of robbers, and by the plots of slanderers, and one could find ten thousand evils growing from thence and continual annoyances. But Sarah is not such—but she possessed the true ornament; for which reason she was also worthy of the patriarch, and just as he hastened and ran to the tent, so also she, with haste, was fulfilling what was commanded, and kneaded three measures of fine flour. For since there were three who had arrived, he ordered three measures to be kneaded, so that the bread might be reached all the faster. And having ordered this, he himself ran again to the oxen. Note the youth of the old man, O the vigor of the soul; he runs to the oxen, and does not let any of the servants go away, showing through everyone the pleasure he was filled with, and how he considers their presence to be something great, and that he considers the situation a treasure. And he took, he says, a calf tender and good. He himself personally made the selection, and having taken the best of those existing, he gives it to [the] lad, urging him as well not to delay, but to show great zeal.

Cap. 5.

^A This righteous man, however, knowing what he was doing, through all that occurred, was demonstrating the eagerness of his soul. And since he had sown hospitality with abundance and great cheerfulness, he immediately received the sheaves with an abundant hand. For since he had fulfilled everything on his own part, and had left nothing undone, but had received the end of his hospitality, and the virtue of the righteous man had been displayed; then, in order that the righteous man might learn what he had obtained, and how great a cause for goods the matter of hospitality had become for him, he who had arrived reveals himself, and little by little demonstrates to the righteous man the magnitude of his own power.

For seeing him standing by the oak, and displaying the great honor and service through his station, he says to him: "Where is Sarah your wife?" Immediately by the question he gave him a hint, showing that he who had arrived was no ordinary person, if indeed he even knew the name of his wife. And he says: "Behold, in the tent." And since he was now about, as God, to promise him things beyond nature, for this reason he also signaled by saying the name of Sarah, that he who had been brought down into his tent is above man. "For returning," he says, "I will come to you at this time, in a few hours, and Sarah your wife will have a son." Behold the fruits of hospitality, behold the reward for the eagerness that has been exerted, behold the recompense for the toils of Sarah.

But she, it says, heard at the door of the tent, standing behind. And having heard this, she laughed within herself, saying: "It has not yet happened to me until now; and my lord is elderly." And in order that the divine Scripture might defend Sarah, it came beforehand and noted that Abraham and Sarah were advanced in their days. And it did not stop even at this, but ^B it says: "And it ceased for Sarah to have the customs of women." The fountain, it says, was dried up, the eye had been blinded, the very workshop itself was defunct. Because of which, looking toward these things, Sarah was reasoning within herself about her own age and the old age of the patriarch. But while she was reasoning these things in the tent, he who understands the secrets of the mind, wishing to show both the magnitude of his own power, and that none of the secrets escapes him, says to Abraham: "Why is it that Sarah laughed within herself, saying: 'Shall I indeed truly give birth, whereas I have grown old?'" For this was what she was reasoning within herself. "Is anything impossible with God?" he says. Behold, he openly revealed himself. Do you not know, he says, that being Lord of nature I can do all things which I might wish, and to vivify the womb that has died and to make it fit? "Is anything," he says, "impossible for God? Do I not do and transform all things? Do I not have the authority of life and death? Is anything impossible for God? Did I not previously promise this? Is it possible for what has been spoken by me not to come to pass? Hear then, that: 'At this time I will return to you in a few hours, and Sarah will have a son.' When," he says, "I return at this time, then Sarah will know through the things themselves that neither will her old age be an obstacle, nor her barrenness; but my word will be immutable, and the birth will teach her the power of the things spoken by me." Then she, having heard that neither had the things in her mind ^C been hidden from him who was present, denied it, saying: "I did not laugh." For fear had shaken her mind. For this reason, the Scripture, considering everything in light of her weakness, says: "For she was afraid." But the patriarch says to her: "No, but you did laugh." Do not think, he says, even if you planned these things in your mind, and engaged in laughter secretly, that you were able to hide from him who has arrived. Do not therefore deny what has happened, nor work an addition to the sin. For great goods will await us today, with hospitality becoming for us the cause of all these things.

7. Moral exhortation

Knowing these things, then, let us never be annoyed toward those who approach us; but if we are able to comfort their poverty, let us do this with joy and much cheerfulness, not as if providing, but as if gaining the greatest things; but if we are not able, let us not be harsh toward them, but let us at least provide the care through words, and answer them with gentleness. For why are you harsh in how you treat him? For does he compel? Does he use force? He makes a request, he supplicates, he entreats; and he who does these things is not deserving of insult. What do I say, he makes a request and entreats? He prays for ten thousand things, and he does all this for the sake of one obol, and we do not even hand that over. And what forgiveness could we obtain? And what apology could we have, ourselves indeed laying out an abundant table every day, and often exceeding our need, while not sharing even the commonest of things with those others, and this while obtaining ten thousand goods through this? But oh, our great sloth! For what things do we lose out on because of it! And how much gain do we cast away from our own hands? And the matter of our own salvation, the one provided to us by God, we…

the things given, nor the superabundance of the rewards for such things; but we shut everything up in chests, ^B and we allow gold to be consumed by rust—or rather, we place it before the hands of thieves. We let variegated garments be eaten by moths, and we do not lay hold of the things that lie idle so that they might be properly managed, in order that they may be preserved for us again, and that through these things we may be able to be accounted worthy of the ineffable good things; of which may it be granted that we all attain, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, power, and honor, now and always, and unto the ages of ages. Amen.

FINIS TOMI QUINQUAGESIMI TERTII.

Parisiis. — Ex Typis J.-P. MIGNE.