On the sequel to creation: "This is the book about the origins of heaven and earth when they were created, on the day God made heaven and earth." [ Gen 2:4b ] COME NOW, TODAY let us fulfil our promise and move on to the accustomed instruction, connecting what we are about to say with the thread of the sermons given so far. (98c) You remember, of course, that when we were all set on one or two occasions and quite intent on following that course, concern for our brethren changed the direction of our speech towards encouragement of them. You see, sometimes those of the brethren who are ailing, who habitually absent themselves from this spiritual gathering, and who spoil the joy coming to them from this holy festival, we persuade by much encouragement and advice not to cut themselves off for long from Christ's flock nor be misled beyond this spiritual fold by, on the one hand, associating with us in word and name while, on the other hand, following in fact the Jews, those seated in darkness and attracted to a lantern despite the illumination of the sun of justice. (98d) At other times we have urged the uninitiated members of this congregation to respond to their spiritual calling by shaking off all drowsiness and all sloth, calling on a lively desire and heightened enthusi-
SO, now that we have displayed the care that becomes us in regard to those who are mistaken about the feast of Easter, and who bring great harm to themselves by the little attention they think it deserves, and now that we have applied an appropriate remedy to their wound and have delivered the due admonition to the uninitiated, it would be in order at long last to spread before all of you alike, today, the spiritual banquet, since we have taken issue with the most urgent of the ailments and have dealt adequately with them. You can appreciate the comparison: if before (99a) attending to our brethren we had continued on from where we left off, forsaking the task of encouraging them and overlooking their difficulties, in all likelihood someone would have reproached us for passing up an opportunity; so, as things are now, since nothing has been omitted that lay within our power but on the contrary we have delivered words of instruction, we have gone to some expense, we have sown the seed in this spiritual soil, it is in order once again to open up for your consideration the reading from blessed Moses so that you may reap some benefit from it and thus make your way home. So, to find out what it is, let us listen carefully.
The text says: "This is the book about the origins of heaven and earth when they were created, on the day God made heaven and earth, before any grass of the field appeared on the earth or any crop of the field sprouted. (99b) God, you see, had not sent rain on the earth, and there was no human being to till the soil; a spring used to flow out of the ground and water the whole face of the earth." , [ Gen 2:4 ] Notice again, I ask you, the insight of this remarkable author, or rather the teaching of the Holy Spirit. I mean, after narrating to us detail by detail all the items of creation and going through the
So that you may learn this is the case, I will make it clear from the very verses just now read. What I refer to is this: notice Sacred Scripture taught us in detail in the preceding verses the creation of everything, but now, instead of mentioning them all, it says: "This is the book about the origins of heaven and earth when they were created, on the day God made heaven and earth," and so on. Do you see how it con fines the whole account to heaven and earth, leaving us to get from them a sweeping view of all the other things? (99d) I mean, when it said heaven and earth, it included everything together in those words, both things on earth and things in heaven. So, just as in its account of created things it doesn't mention them all one by one but gives a summary of related items and makes no further attempt to describe them to us, so too it called the whole book the book about the origins of heaven and earth, even though it contains many other things, evidently leaving us to work out from the reference to these two that all visible things are of necessity contained in this book, both those in heaven and those on earth.
"On the day God made heaven and earth," the text goes on, "before any grass of the field appeared on the earth or any crop of the field sprouted, since God, you see, had not
What in fact does he say? "On the day God made heaven and earth before any grass of the field appeared on the earth or any crop of the field sprouted. God, you see, had not sent rain on the earth, and there was no human being to till the soil; a spring used to flow out of the ground and water the whole face of the earth." He intends to convey the fact that by his word and direction things not existing previously were brought into existence, and what had not been, came into
What is really remarkable and surprising is that the one who now by his own word awakens the earth to germination of so many plants and demonstrates his own power surpassing human reasoning, this same earth, heavy as it is (100d) and supporting such a huge universe on its back, he rested on the waters as foundation, as the inspired author says, "He who rests the earth on the waters as foundation." [ Ps 136:6 ] What human reasoning could arrive at this design? I mean, when people build their houses and have in mind to sink foundations, they first dig a hole: if on reaching some depth they see a trace of dampness, they take every step to remove it all and only then sink the foundations. By comparison with this the Creator of all creates everything in a way contrary to humankind so that you may learn even from this his ineffable power and the fact that, when he wishes, the very elements can be seen to per form in a way contrary to their own abilities in compliance with the Creator's wishes.
To make this subject clearer to you (101a) let us make you familiar with the preceding point and then pass on to the
Do you see how, whenever the Lord wishes, (101c) each of the elements changes its properties into the very opposite? The Lord, you see, is also Creator, and he governs everything according to his own will. Do you want to see this very thing happening also in the case of the waters? Well, just as in the present case the fire refrained from harming the people right inside it, on the one hand, neglecting to exercise its own
Let us hear an account of the number of times we have betrayed our own salvation through being hot-tempered, and angry, and a prey to the other passions through our indifference, and let us imitate the great obedience of these elements, irrational though they are, while we are endowed with the gift of reason. After all, if fire, which has such capacity to burn, which is so fierce, left untouched in that fashion delicate and perishable bodies, what allowance can be made for human beings not prepared to check their own rage despite the Lord's command and eliminate resentment against their neighbor? What is even worse is the fact that fire, while having this property mean, to burn did not demonstrate this capacity, whereas the human being, a creature gentle, and rational, and mild, behaves in a manner contrary to its nature and through indifference (102a) casts itself in the mold of the wild beasts. Hence even Sacred Scripture, with these sorts of disturbing passions in mind, in many places applies the names of brutes and of wild beasts to those gifted with reason: some times it calls them dogs on account of their shameful and headstrong behavior "Dumb dogs are they," it says, remember, "unable even to bark" [ Isa 56:10 ] at other times horses on account of their unbridled appetites "They turned into rutting horses, each neighing after his neighbor's wife" [ Jer 5:8 ] at
But I don't know how I strayed from the thread of the sermon on to these matters. Come now, let us return at this late stage to the preceding point, and let us see what else this blessed author wants to teach us today. You see, after saying, "This is the book about the origins of heaven and earth," he presses on and describes further for us with great detail the creation of the human being. Since he had briefly said above, "God made the human being; in God's image he made them," [ Gen 1:26 ] he now says, "God shaped the human being from the dust of the earth, (102c) and breathed into him a breath of life; the human being became alive." [ Gen 2:7 ] A mighty saying, giving rise to great wonderment, and beyond the limits of human under standing: "God shaped the human being," it says, "taking dust from the earth." Just as in the case of all the visible creatures I kept saying that the Creator of all performs everything in a manner contrary to human nature so as to demonstrate his ineffable power through this as well, so too in the case of the formation of the human being we will find this taking place. I mean, notice how he rested the earth on the waters, some-
What is that you say? Taking dust from the earth he shaped the human being? Yes, it says; it did not simply say 'earth' but 'dust,' something more lowly and substantial even than earth, so to say. You think the saying amazing and incredible; but if you recall who is the creator in this case, you will no longer withhold faith in the event but marvel at the Creator's power and bow your knee to it. If, on the other hand, you chanced to put your mind to these matters in light of the limitations of your powers of reason, you would likely get this strange idea into your head, namely, that a body could never be made from earth a brick or a pot, yes, but never could such a body be made. Do you see that unless we take into account the Creator's power and suppress our own reasoning which betrays such limitations, we will be unable to accept the sublimity of the message? After all, the words require the eyes of faith, spoken as they are (103a) with such great considerateness and with our limitations in mind. You see, that very remark, "God shaped the human being, and breathed," is properly inapplicable to God; yet because of us and our limitations Sacred Scripture expresses it in that way, showing considerateness to us, so that, having been thought worthy of the considerateness, we might be enabled to arrive at that sublime level of thought.'5
"God shaped the human being," it says, "taking dust from the earth." Finally, from these words spring no little instruction in humility, as long as we are prepared to be alert to
Hence, when Scripture comes back to the point it teaches us also the manner of our composition and the beginning of our creation, and whence the first human being was produced and how it was produced. After all, into what depths of madness would we not have tumbled if, despite this teaching and despite the knowledge that the human being takes the beginning of its composition from the earth as do the plants and the irrational beings (though its formation and the bodiless being of the soul has given it a marked superiority, thanks to God's loving kindness, (103c) this constituting after all the basis of its rationality and its endowment with control over all creation), if then with this knowledge this creature shaped from the earth had conjured up the notion of its equality with God owing to the serpent's deceit, and if the blessed author had been content with his first account and had not repeated himself in teaching us everything with precision,16 into what depths of madness would we not have tumbled?
The result is that we gain the greatest possible degree of instruction in philosophy from learning whence we derive the composition of our being from the very outset. "God shaped the human being," the text says, "taking dust from the earth, and breathed into him a breath of life." Since it was ex-
But I have no idea how we upset that arrangement, and how such an onset of evil occurred as to oblige it to follow the bidding of the flesh, (104a) so that what should in the manner of a queen have presided and exercised rule we have unseated from her throne and forced to obey the pleasures of the flesh, ignorant as we are of its nobility and the degree of pre eminence it has the good fortune to be accorded. I mean, think of the order of its formation, I ask you, and consider what this shaped thing was before the Lord's breathing which meant a breath of life for it and resulted in its becoming alive. Simply a lifeless shell, without vital force, and useful for nothing, so that its total makeup and its succession to such great esteem all stems from that action of breathing made upon it by God. Lest you think this happened from things al ready created at that time instead of from something that happens each day at the present time, consider, I ask you, how after the departure of the soul this body appears odious and unpleasant? (104b) How repulsive, how much reeking with stench, how marked by complete deformity this creature
So, with this in mind, and realizing the nobility of our soul, let us be guilty of no behavior unworthy of it nor defile it with unfitting actions, subjecting it to the thrall of the flesh and showing so little appreciation and regard for what is so noble and endowed with such preeminence. After all, because of the soul's being, we who are intertwined with a body can, if we wish (104c) and under the influence of God's grace, strive against disembodied powers, can walk on earth as though coursing across heaven, and pass our lives in this manner, suffering no inferiority. How that can be, I will tell you. You see, when people prove, despite entanglement with a mortal body, to live the same life as those supernal powers, how will they not be deemed worthy of grace from God for keeping untarnished the soul's nobility, though subject to the body's necessities.
Who could possibly prove, someone says, to be of such character? Quite likely this thing is thought unlikely by us be cause of the extreme paucity of our virtue. But if you are pre pared to learn that this is not out of the question, consider, I ask you, those who have been pleasing to the Lord from the beginning up to the present time (104d) the mighty John, son of infertility, citizen of the desert; Paul, the world's teacher; and the whole series of saints, who happened to have the same nature as ourselves, subject to the same necessities of the body and no longer consider the thing to be impossible, nor be apathetic where virtue is concerned, but accept such opportunities as the Lord leaves for laying hold of virtue with ease. Our loving Lord, you see, knowing the weakness of our purpose and our tendency to fall, has left us great remedies in the reading of the Scriptures so that we might constantly apply them to ourselves and recall the lives of those great and wonderful men. Thus we may be led to imitation and not neglect virtue, but (105a) rather avoid evil and do everything so
"The Lord God planted a garden in Eden in the east, and placed in it the human creature he had formed."
[ Gen 2:8 ]
I SEE YOUR INSATIABLE interest, your great enthusiasm and eager attention, and the way you are all coming to spiritual teaching expectant and impatient. On the other hand, I am conscious of my own great inadequacy. (105b) Still, I am anxious to lay before you this mean and pal try table frequently, and in fact daily, trusting that you will readily receive what is said, stimulated as you are with your own enthusiasm. One can see this happening in the case of material nourishment: whenever guests come to dinner with a keen appetite, they eat with great relish whatever is placed before them, no matter if the meal happens to be paltry and the? host ungenerous whereas when the diners have indifferent appetite, no matter if the meal is sumptuous and the menu varied, it is wasted on them since they can't do justice to the good things provided. Here today, however, your enthusiasm has in fact been enlivened through God's grace and the repast is a spiritual one; so we, too, are enthusiastic in speaking to you, knowing that we bring these divine teachings to attentive listeners.
The farmer (105c) is like this, too: he gives the soil all the attention he is capable of digging the furrows, hauling the plough, rooting out thorns so when he finds the pasture rich and fertile, he sows the seed lavishly; buoyed up already with high hopes he counts the days to the sprouting of the crop, recalling the productivity of the land and expecting a harvest far in excess of the sowing. That is the way we behave,
(105d) So come now, if you please, let us recall the few things said yesterday, and move on in turn to today's reading. We need to say what it was we were discussing yesterday, how far we got, and where we stopped. "God formed the human being, taking dust from the earth, and he breathed into him a breath of life; the human being became alive." [ Gen 2:7 ] What I was saying before I will say now, and will not cease saying continually, that great and unspeakable is the kindness of the Lord of all creatures towards us men. He displayed great considerateness for the sake of our welfare, and bestowed great honor on this creature namely, the human person and made plain in words and deeds that he exhibits greater care of human beings than of other visible things. (106a) There is no reason why I should not presume on your goodness to explore the same theme today, too. For, just as with grains of incense, the more they are moved about with your fingers, the greater fragrance they give out, so it is with the Scriptures in our experience: the more you devote yourself to studying them, the more you are able to discover the treasure hidden in them, and thereby gain great and unspeakable wealth.3
"God." it says, "formed the human being, taking dust from the earth." Do you notice straightway the difference in the way the sentence opens? In the case of all the other creatures blessed Moses taught us the manner of creation, saying, "God said, Let there be light, and there was light;" [ Gen 1:3 ] "Let the firmament be made;" [ Gen 1:6 ] "Let the water be gathered together; [ Gen 1:9 ] "Let the stars be made;" [ Gen 1:14 ] (106b) "Let the earth put forth a crop
You see, if he had simply ordered that the human per son spring out of the earth, then the object of the order would merely have been produced, would it not? Instead, for the purpose of communicating to us lasting teaching through the manner of creation (106c) to avoid an impression false to reality, everything is explained precisely in this way, and the text reads, "God formed the human being, taking dust from the earth."
Even in this detail notice the regard for us. I mean, he does not simply take some soil, but dust, the finest grains of soil, so to say, and this very dust of the earth by his own design he changed into the human kind of body. You see, just as he brought into being the very substance of the soil when it did not exist, so now, at will, he changed the dust from soil into body. At this it is good to exclaim what was said by blessed David, "Who will speak of the wonders of the Lord, and bring to our ears all his praises?" [ Ps 106:2 ] namely, that from dust he produced such a creature and elevated it to such eminence, and that he displays such marks of regard for it right from the outset, revealing in all this his own loving kindness. (106d)
In this regard some senseless people, moved by their own reasoning, and having no regard for what is proper to God nor any appreciation of the considerateness revealed in the words, try to say that the soul comes from the substance of God. Such madness, such stupidity! What false paths has the devil prepared for those bent on following him! To realize it, consider how these paths lead in quite different directions. Some seize on a reading of the text, "He breathed," to say that souls come from the substance of God, whereas others on the contrary say they change into the substance of the worst of brute beasts. What could be worse than such folly? Since their reasoning is dulled, and (107a) they miss the true meaning of Scripture, they are like men blinded in the eyes of their mind, stumbling in various directions down cliffs: some accord the soul excessive esteem, others depress it unduly. Because if they wanted to assign a mouth to God on the score of Scripture's saying, "He breathed into him," they would have to equip him with hands too, since it says, "He formed the human being."
Anyhow, in case by wanting to make a display of these people's stupidity we, too, find ourselves induced to utter unseemly remarks, let's have done with their folly and turn aside from such idiocy; let us follow the direction of Sacred Scripture in the interpretation it gives of itself, provided we don't get completely absorbed in the concreteness of the words, but realize that our limitations are the reason for the concreteness of the language. (107b) Human senses, you see, would never be able to grasp what is said if they had not the benefit of such great considerateness.
So recognizing our limitations, and the fact that what is said refers to God, let us accept the words as equivalent to speaking about God; let us not reduce the divine to the shape of bodies and the structure of limbs, but understand the whole narrative in a manner appropriate to God. For the deity is simple, free of parts and shape; should we form an impression from ourselves and want to ascribe an arrangement of limbs to God, we would be in danger of falling into the irreverence pagans are guilty of. So when you hear Scripture saying, "God formed the human being," think of the same power as was responsible for "Let it be made;" likewise when you hear the sentence, "He breathed into him a breath of life," reason this way too, that just as he created the incorporeal beings, (107c) So he decided this body made from the dust should have a rational soul and be able to use a body's limbs. You see, this body created in the Lord's design was like an instrument needing someone to activate it, rather like a lyre that needs someone who can by his own skill and artistry raise a fitting hymn to the Lord through his own limbs, as though by the strings of the Lyre. The text says: "He breathed into him a breath of life, and the human being became alive." What is the sense of that, "He breathed a breath of life"? The body made this way, it is saying, he wanted to have a living force and he so directed; this became for the creature a living soul in other words, full of movement, with the ability to display its own skill through the movement of its limbs.
"Let the waters produce reptiles with living souls." and at once the living beings emerged from the waters; likewise in the case of the earth in the same terms: "Let the earth produce a living being." Not so, however, in the case of the human person: first its body is created from the dust, and afterwards the power of life is given to it, and this is the being of the soul. Accordingly Moses said about the beasts. "Its blood is its life." [ Lev 17:11 ] But in the
Perhaps, however, someone may say: Why is it that, if the soul is more important than the body, the lesser is created first, and then the greater afterwards? Don't you see, dearly beloved, that even in the process of creation this very sequence is followed? (108a) That is to say, just as heaven and earth, the sun and moon, and everything else is created, including the brute beasts, and after all these the human per son, the one destined to enjoy control of all of them, in the very same way in the actual creation of the human person the body is produced first and then the soul, greater though its importance is. The procedure is the same with the brute beasts: though they are destined to be useful in the service of human beings, they are created before them so that the ones intended to enjoy the use of these beasts will find them ready for service. So, too, the body is created before the soul, so that when the soul is produced according to God's ineffable wisdom, it will be able to display its own vital forces through the movement of its body.
The text goes on: "The Lord God planted a garden in Eden in the east, and placed in it the human being he had formed." When the Lord of all had demonstrated his characteristic loving kindness (108b) in creating the one for whom everything had been provided, and setting him in its midst, immediately he began to bestow on this human person deeds of kindness. "God," it says, "planted a garden in Eden in the east." Notice here, dearly beloved, that unless we take the words in a manner appropriate to God, we will inevitably be trapped in a deep pitfall. I mean, what would be likely to be said about this sentence, too, by those rash enough to interpret in human fashion everything said about God? "God planted a garden," it says. What does that mean, pray? did he have need of tools, and gardening, and every other skill to beautify the garden? Not at all. Rather, in this case too, we need to understand the word "planted" in this sense namely, that he commanded a garden to be created on the earth so
The reason blessed Moses inserted the name of the place in the text was that it would not be possible for those inclined to take things lightly to deceive the ears of the simple and say the garden was not on earth but in heaven, and dream up wild theories of that kind. You see, despite the use of such precision by Sacred Scripture, some people have not questioned the glib words of arrogant commentators and far fetched philosophy, even to the extent of denying Holy Writ and saying the garden was not on earth, giving contrary views on many other passages, taking a direction opposed to a literal understanding of the text, and thinking that what is said on the question of things on earth has to do with things in heaven. And, if blessed Moses had not used such simplicity of expression and such considerateness, the Holy Spirit (108d) directing his tongue, where would we not have come to grief? Sacred Scripture, though, whenever it wants to teach us some thing like this, gives its own interpretation, and doesn't let the listener go astray. On the other hand, since the majority of listeners apply their ears to the narrative, not for the sake of gaining some profit but for enjoyment, they are at pains to take note of things able to bring enjoyment rather than those that bring profit. So, I beg you, block your ears against all distractions of that kind, and let us follow the norm of Sacred Scripture. And when, dearly beloved, you hear that "God planted a garden in Eden in the east," take the word "planted" in a sense appropriate to God, namely, that he commanded this happen; and, about the next phrase, believe that a garden came into being, and in that place that Scripture indicated. Not to believe in the contents (109a) of Sacred Scripture, and introduce instead other views from one's own reasoning, is in
"He placed in it, " the text says, "the human being he had formed." Notice at once the regard he shows towards him. Having created him outside the garden, he immediately brought him in so as to provide him with an experience of his kindness through the things in the garden; he was introduced into the garden so that he might know the regard God had for him through the actions done there. "He placed in it the human being he had formed." The word "placed" let us interpret this way: he ordered him to live there in order that what he saw and his way of life should give him much pleasure, and should awaken him to an expression of thanks in consideration of all the kindness he had received without ever doing anything to deserve it. (109b) So don't let the reading "placed" disturb you; it is, after all, the unfailing custom of Scripture to employ human ways of speaking for our sake and for our benefit. To be convinced of this, notice how previously, in the case of creation of the stars, it used the same term in saying "He placed them in the firmament of heaven." [ Gen 1:17 ] not that we should think of them fixed in heaven (for each of them pursues its own path moving from place to place), but to teach us that he commanded them to be in heaven just as he commanded the human being to live in the garden. "God also produced from the earth every tree beautiful to behold and good to eat, the tree of life in the middle of the garden, and the tree for knowing good and evil." [ Gen 2:9 ] Behold still another form of kindness out of regard for this creature. (109c) You see, since he wanted him to live in the garden, he ordered various trees to come forth from the earth, that could both delight him with their appearance and be pleasing to the taste. "Every tree." it says, "beautiful to behold" that is, in appearance "and good to eat;" in short, they had the ability to please him through their appearance and to provide much pleasure through their taste, and by their great abundance offered considerable good cheer to the one in a position to en-
"The tree of life in the middle of the garden," the text goes on to say, "and the tree for knowing good and evil." After teaching us that, according to the Lord's command, the earth produced every tree, lovely to behold and good to taste, it says next: "The tree of life in the middle of the garden and the tree for knowing good and evil." The good Lord, you see, knowing as creator the harm that would in due time be likely to arise from this condition of great freedom, brought forth the tree of life in the middle of the garden, and the tree for knowing good and evil, since before long he would be imposing on him abstinence from the tree so that man might realize that he owed enjoyment of them to divine love and goodness, and that God was Lord (110a) and creator of his nature as of all visible things. Beforehand, therefore, he made mention of the tree, and next he tells us the names of the rivers and their division, so to say, and that from that source, which irrigated the garden, others led off in four directions and thus marked out the regions of the earth. Perhaps, however, those people who like to talk from their own wisdom do not concede again that these rivers are rivers, or these waters really waters, but propound some different interpretation to people ready to lend them their ears.
Let us, however, I beg you, not be convinced by them, but block our ears against them; let us instead place our cre-
Such persons, (110c) in fact, even without uttering a word, or else without being seen, can teach others, in the one case by the silent witness of their appearance and in the other through the sense of hearing; they will enjoy God's goodwill in great measure, promoting as they do the glory of their Lord, not only through their own efforts but also through those who notice them. Such persons raise thanks and praise to the God of all on a thousand tongues and in many mouths; for it is not only those who know them, the witnesses of their life, that will admire them and their Lord, but strangers who hear about it from others, people living far away and distant foreigners, not only friends but foes as well, who will respect the eminence of their virtue. Such is its efficacy, you see, that it stops the mouths of adversaries and bridles their tongue. And just as people with poor sight (110d) flinch from looking at the sun's rays, likewise evil will never be able to confront virtue, but will yield ground, turn away, and admit defeat.
Convinced then of this, let us hold fast to virtue, and pass our lives safely, taking care to avoid the slightest appear-
"The Lord God took the human being that he had formed and placed him in the garden of delights to till it and watch over it."
[ Gen 2:15 ]
TODAY AGAIN, IF you don't mind, we will continue in the direction of yesterday's sermon, and apply ourselves to the task of drawing out from there the thread of spiritual teaching for your benefit. There is, you see, great force concealed in the words read just now; we need to go into them at great depth and study them all with precision so as to reap the benefit they offer. To make a comparison with people trying to discover gems in the sea: they submit to such toil and trouble and expose themselves to the buffeting of the waves in order to light upon the object of their search. Consequently, we should apply our minds much more diligently to the task of discovering what lies concealed below the surface of the words, and thus lay hold of these valuable gems.
Don't be concerned, dearly beloved, (111b) to hear reference to depths. In this case, you see, there is no unruly surge of waves; instead, there is the grace of the Spirit shining upon our minds, making possible for us an effortless discovery of what we seek and rendering every difficulty light. So whereas, on the one hand, the discovery of those other gems brings to one who chances upon them a benefit that is not extraordinary, on the other hand, it often results in injury and proves to be the cause of countless shipwrecks: the searcher does not gain joy from the discovery to the same extent as he is afflicted by unpleasantness in his discovery on account of the glances
Listen to David's words on the subject: "Your sayings are more to be desired than gold and much precious metal." [ Ps 19:10 ] Do you see how he made open reference to those materials considered more valuable than others yet was not only dissatisfied with this comparison but added the word "much" and thence he clarified for us at that point the superiority involved: "More than gold," the text says, "and much precious metal." The reason that he made reference to these substances was not for the reason that the divine sayings are to be desired to that extent alone but because he recognized that only these substances enjoy the utmost preeminence in human estimation hence by referring to them (111d) he demonstrated the superiority intended and the ardor of the desire felt for the sayings of the Spirit. So that you may learn that it is the unfailing practice of Sacred Scripture to compare the benefit that comes from it with perceptible realities and thus demonstrate the superiority of the former, listen also to what follows. He went on, at any rate, to add: "And sweeter than honey and a honeycomb." In this case, too, the reference is not for the reason that they are sweeter only to that extent, or can provide only that kind of sweetness, but because he had nothing else among material things to compare to the sweetness of the divine sayings hence by referring to them he showed again
You will find Christ, too, applying the same norm in the Gospels. When he was speaking to the disciples, remember, they were anxious to learn the meaning of the parable of the man (112a) sowing good seed in the field and his enemy throwing weeds in among the grain, so he explained to them the whole parable in detail, asking who was the man sowing the good seed, what was the field, what were the weeds and who scattered them, who were the harvesters and what was the harvest. When he had clarified all that for them, he then said, "Good people will be as brilliant as the sun in the kingdom of their Father" [ Matt 13:43 ] not for the reason that good people will have only that kind of brilliance, but to show that they will have much greater brilliance; he mentioned that kind because it is impossible to find a stronger image than that from among visible things. So when we hear something like that, let us not stop short at the literal level; instead, let us reason from the perceptible and visible realities to the superiority of spiritual realities in particular. Accordingly, if it is possible to discover the keener desire (112b) and the more heightened sweetness in this case (these sayings being, after all, divine and spiritual, and thus capable of prompting in the soul great spiritual joy), let us with great yearning and strong desire apply our ears to the words so that we may gain from them for ourselves true wealth and welcome many seeds that will germinate into right thinking about God, and thus make our way home.
Let us, therefore, listen to what has been read today. Keep your mind ever attentive, however, I ask you, shake off all sloth and concerns for things of this life, and thus heed the words spoken l hey are, after all, divine laws brought down from heaven for our salvation. To make a comparison: when letters are read out from our emperor, there is complete silence, all din and tumult hushed, everyone standing with eager attention and desire to hear (112c) what it is the imperial letters convey; anyone making the slightest noise or inter-
Accordingly, let us see what blessed Moses teaches us to day also, telling us this as he does, not only by his own tongue but under the inspiration of the grace of the Spirit. He says: "The Lord God took the human being that he had formed." Right from the outset he has nicely put the two terms together: he didn't just say, "The Lord," and stop there, but added, "God," teaching us something that had escaped our notice and lain concealed in the text, (112d) so that we might realized that whether we hear "Lord" or "God" there is no difference in the names. This point, however, I am not making without reason: my purpose is that when you hear Paul saying, "There is one God the Father, from whom all things come, and one lord Jesus Christ, for whom all things exist," [ I Cor 8:6 ] you won't think there is a difference in the expressions, one referring to a greater and the other to a lesser. Hence Scripture employs these names interchangeably so that people inclined to controversy may have no encouragement to assail orthodoxy with a figment of their own imagination. That you may learn that Sacred Scripture says none of these things with distinction and discrimination in mind, notice precisely what emerges from this very sentence under consideration. "The Lord God took," it says. To whom does the heretic want this to refer? The Father alone. Very well, then. Listen to Paul's words: (113a) "There is one God the Father, from whom all things come, and one Lord Jesus Christ, for whom all things
"The Lord God took the human being that he had formed," the text says, "and placed him in the garden of delights to till it and watch over it." See the extent of the providence he employs in regard to the human being he has created. I mean, after blessed Moses taught us yesterday that, to quote him, (113b) "God planted the garden and placed in it the human creature" in other words, he wanted him to have his dwelling place there and pass his days in enjoyment of the garden today he goes on to show us God's unspeakable love manifested in his regard. Taking up this theme he says: "The Lord God took the human being he had formed and placed him in the garden of delights." He did not simply say, "In the garden," but added, "of delights," so as to reveal to us the exceeding pleasure he enjoyed from living there. And after saying, "He placed him in the garden of delights," he said, "to till it and watch over it." A mark, this, of great solicitude.
I mean, since life there was filled with every delight, was a pleasure to behold (113c) and a thrill to enjoy, he arranged accordingly that the human being should till the garden and watch over it lest he be unsettled by the exceeding indulgence ( "Idleness," Scripture says, remember, "has been the teacher of every evil" [ Sir 33:28 ] ). Well, why, do you ask, did the garden require attention by him? I'm not telling you that, but in fact God wanted him for a while to take some slight care that was appropriate in both watching and tilling. If, after all, he had
That phrase, "to watch over it," is not added idly: it is an instance of considerateness in expression to the effect that he might be fully aware that he was subject to a master who had regaled him with such enjoyment, and along with that enjoyment entrusted him with its protection. (113d) God, you see, creates everything and arranges it for our salvation, and as well as that presents us with enjoyment and relaxation. If on account of his exceeding love he prepared those ineffable goods before creating us as he himself says, "Come, you blessed of my Father, take possession of the kingdom prepared for you before the foundation of the world" [ Matt 25:34 ] much more will he provide us with everything in this world in generous measure.
So he conferred such favors on this creature, first bringing him from nonbeing to being, then deeming it proper to shape his body from dust, and after that as the supreme gesture bestowing on him his incorporeal soul through the action of breathing, then bidding the garden be created and directing him to spend his life there, later, like a (114a) loving father who prevents his young child from being unsettled by great relaxation and freedom from care by devising some slight responsibility appropriate to the situation, the Lord God in like manner ordered the task of tilling and guarding for Adam so that along with all those delights, relaxation and freedom from care he might have, by way of a stabilizing influence, those two tasks to prevent him from overstepping the limit. So these things had already happened to the newly created being, whereas what happened in addition makes clear to us again the great and unsurpassed love for him, as well as the considerateness he displays on account of his own good-
In this case also notice him once more following the same habit so that we might receive a precise statement of the teaching through the repetition of the terms, and no longer tolerate those people presuming to make distinctions in as signing the names ascribing one to the Father and the other to the Son. In fact, since (114b) both have the one essence, logically Sacred Scripture can be found applying the same name interchangeably to the Father in one place and to the Son in another. The text says, "The Lord God instructed Adam in these words." At this we very properly are astonished at God's loving kindness beyond all telling, which he reveals to us through this brief sentence. "He instructed," it says. Notice from the outset how much esteem he evidences for the human being. I mean, it didn't say, He commanded, or He ordered, but "He instructed." Just as one friend is said to instruct another about some pressing needs, God, too, in like manner conducts his relationship with Adam, just as if he wants to win him over through this attitude of esteem to obedience to his instructions. "The Lord God instructed Adam in these words: 'From all the trees in the garden you are to eat your fill, but from the tree of the knowledge of good and evil do not eat. ( 114c) On the day that you eat from it you will truly die.'" [ Gen 2:16, Gen 2:17 ]
No great difficulty in this instruction. Yet, dearly be loved, sloth is a terrible fault: just as it makes easy things seem hard to us, so enthusiasm and alertness render even hard things easy for us. I mean, what, I ask you, could be simpler than this instruction? What could be greater than the esteem shown here? Provision had been made for his spend-
"The Lord God instructed Adam in these words: 'From every tree in the garden you are to eat your fill; but from the tree of the knowledge of good and evil do not eat. On the day you eat from it you will truly die" as if to say to him, Surely it's not something harsh and burdensome I'm demanding of you ? While entrusting you with enjoyment of everything, (115a) only this one thing I'm instructing you not to touch; but I also decree a severe penalty so that fear of it may help you keep your balance and you may observe the direction given you by me. He did this in the manner of a kindly master entrusting his huge residence to someone and prescribing some humble coin to be given by him as a pledge for keeping the ownership intact for himself. Well, in quite the same way our loving I also lavished on the human being the enjoyment of everything in the garden, and bade him abstain from one
Who could adequately admire the generosity of the common Lord of all? With what great kindness he regales the creature who has not yet anything to show for himself? I mean, he did not (115b) confine to half the garden the enjoyment he permitted, nor bid him abstain from most things and retain the enjoyment of the remainder. Instead, he wanted him to partake of everything in the garden and ordered him to abstain from the one tree only, showing through these things he had no other purpose in his actions than that he should be able to recognize the one responsible for such acts of kindness. Notice in this case as well as others God's goodness, how much regard he demonstrates also for the woman due to be formed from man. I mean, though she is yet to be created he gives instruction as though to two people in the words, "'Do not eat from it,'" and, "'On the day ye eat from it you will truly die,'" showing right from the outset that man and woman are one, as Paul also says, "The man is head of the woman." [ Eph 5:23 ] So he speaks as though to two people for this reason, (115c) that when later he has formed the woman from man, he may provide the latter with an excuse for acquainting her with God's instructions.
I am aware that this question about the tree is commonly debated, and that many people inclined to speak in cautiously endeavor to shift the blame from human beings to God, presuming to ask, Why on earth did he give him the instruction in the knowledge that he would infringe it? and again, Why did he order the tree to be in the garden? and many other such queries. In case, however, at this stage be fore the right time for discussion of the Fall we should seem to be rushing into exegesis about such matters, we ought wait for blessed Moses' account so as to reach that passage by this means at the appropriate stage and raise with you in that regard whatever matters God's grace has communicated, and
The moment has arrived at long last, however, it would seem, for us to proceed with the theme of the reading. "The Lord God said," the text goes on, "'It is not good for the human being to be alone.'" [ Gen 2:18 ] See how once again it said in the same way as previously, "The Lord God," so that we should rivet the words on our minds and not think the fruit of our human reasoning to be superior to Sacred Scripture. "The Lord God said," it says, "'It is not good for the human being to be alone.'" Notice how the good God does not stop short, but adds kindness to kindness, and, in an abundance of riches, wants to clothe this rational being in every degree of esteem, and along with this esteem to regale him with a life of ease. The text says, remember, "The Lord God said, 'It is not good for (116a) the human being to be alone. Let us make him a helpmate like himself.'" Notice here again the expression, "'Let us make.'" In other words, just as he said at the beginning in the case of the formation of the human being, "'Let us make a human being in our image and likeness,'" so now, too, on the point of forming woman he employs the same expression, saying, "'Let us make.'" To whom does he address it? Not to any created power, but to the one begotten of him, Wonderful Counsellor, Figure of Authority, Prince of Peace, his only begotten Son. [ Isa 9:6 ] So that Adam may learn that the being in process of being formed is meant to enjoy equality of esteem with him, accordingly just as he said in the man's case, "'Let us make,'" so he now says also, "'Let us make him a helpmate like himself.'" Both expressions, helpmate and like himself have much significance. (116b)
I do not want him to be alone, Scripture is saying, but to have some support from company, and not this only but a helpmate suited to him should be produced, hinting at
It is not idly and to no (116c) purpose that this happens, but on account of what was due to take place shortly afterwards. In his foreknowledge of it, God shows us the great intelligence with which he endowed the being created by him, so that when the event occurs of the transgression of the instruction given by God, you won't think the human being sinned through ignorance but will be in a position to know that it was a sin of sloth. I mean, the fact of his being lavishly endowed with intelligence, learn from what happens now. The text says: "He led them to Adam to see what he would call them." He does this out of a desire to provide us with a demonstration of Adam's great intelligence. And further, "The name Adam gave," the text says, "was its name."
This happens, not that we may merely learn of his intelligence but that a symbol of his dominion may be provided through the imposition of the names. You see, (116d) with human beings also this normally constitutes a symbol of dominion when they buy slaves, to change their names. Hence God provides that Adam, too, as their master should give names to the brute beasts. I mean, dearly beloved, don't pass the expression idly by; consider, instead, I ask you, the extent of his intelligence demonstrated by his giving names to such species of winged creatures, reptiles, wild beasts, beasts of burden and the other brute beasts, the tame and the wild, those that inhabit the deeps, those that spring from the earth--
So let no one call in question what is created by the Lord nor sharpen the tongue against the Creator, rather against his own head -- and say those stupid words, Why were the wild beasts produced? I mean, the imposition of names shows us precisely that all animals, tame included, acknowledged their servitude and the human dominion; after all, those names that he imposed on them remain up to the present time. In this way God determined that we might retain a constant reminder of the esteem which the human being from the outset received from the Lord of all and might at tribute responsibility for its removal to the person who (117b) by sin put an abrupt end to his authority.
"Adam gave names to all the cattle," the text goes on, "all the birds of heaven, and all the beasts of the earth." [ Gen 2:20 ] Notice already in this case, I ask you, dearly beloved, his independence of decision and the eminence of his understanding, and don't say he didn't know right from wrong. I mean, the being that has the ability to put the right names on cattle, and birds, and beasts without getting the sequence mixed up, not giving to wild beasts the names suited to the tame ones nor allotting to the tame animals what belonged to the wild ones, but giving them all their right names how could he not be full of intelligence and understanding? Consider finally from this passage how great the force of that breathing, and the intelligence of that incorporeal soul (117c) which the Lord had
I had in mind to go on to what follows in the text; but in case (117d) we should impair the recollection of what has been said already by an excess of words, it behooves us to conclude the flow of instruction at this point. After all, it is not simply the object of our concern to say a lot of things heedlessly; rather, we speak with this aim in view, that you will keep them constantly riveted in your mind so as not merely to have knowledge yourselves of the contents of the Holy Scriptures, but also become teachers of others, capable of admonishing them. So let each of you, I beseech you, go away from here, in the company of your neighbor reawaken the memory of what has been said, offer him what comes from your own heart and listen to what has been remembered by him. So, recalling everything spoken here, and keeping it in your memory in this way, make your way home, ruminating on these divine teachings; hence you may give all your attention to these matters and occupy your mind with them, and so be able to overcome with ease troublesome passions and escape the devil's wiles. You see, (118a) whenever that evil spirit spies a soul wrapt in the things of God, constantly contemplating them and going over them in mind, he doesn't dare approach;
So, in order that we may gain the fullest benefit our selves, may be able to overcome that creature and win grace from God more abundantly, let us occupy our minds with these matters. In this way, you see, everything in our charge will be simplified for us, difficult things will become easy, what seemed threatening will reach a useful conclusion, and nothing on this earth will be able to distress us. I mean, if we concern ourselves with the things of God, he will concern himself with ours, and in complete safety we will navigate the ocean of this life, (118b) and under the guidance of that mighty pilot, the God of all, put into the harbor of his love, to whom be glory and power, now and forever, for unending ages of ages. Amen.
"For Adam, however, there proved to be no helpmate of his kind. God caused a drowsiness to come upon Adam, and he fell asleep. God took one of Adam's ribs and closed up the flesh in its place. The Lord God fashioned the rib that he had taken from Adam into a woman."
[ Gen 2:20, Gen 2:21, Gen 2:22 ]
I AM VERY GRATIFIED by you for the fact that yesterday you received with great enthusiasm the exhortation we gave and, far from being upset at the length of the discourse, you followed it to the very end (118c) in such a way that your desire for listening reached great heights and continued at that level. Hence the sound hopes communicated to us that you would translate our advice into practice. I mean, the person who listens with such relish would clearly be prepared for practice of good works; and in a particular way your attendance today would provide a proof of your health of soul. You see, just as hunger is a sign of bodily well-being, so love for divine sayings proves to be the surest sign of the soul's health.
So, when the fruit of your zeal shows the outcome of your attention, well then, let us in turn pay to you, dear people, the reward we promised yesterday, I mean the reward of this spiritual teaching, which has the capacity both to increase my own resources while I am paying it and to render you its recipients wealthy. (118d) All spiritual goods are like this, after all something that can't be said for material things. In the latter case, in other words, the one who pays reduces his own substance and makes the recipient better off, whereas in the former case, on the contrary, things are different: the one
So, since we are well disposed for kindness and you are ready to receive this spiritual wealth, keep the recesses of your mind in a state of readiness. Come now, let us fulfill our promise; let us take up again the thread of the reading from blessed Moses, and discharge our debt to you at this point. We need, therefore, to give an open explanation of the words read yesterday with a view to exploring precisely the richness of thought concealed in the words and (109a) proposing it to you, my dear people. In other words, listen now to the words of Sacred Scripture: "For Adam, however, there proved to be no helpmate of his kind." What is the force of this brief phrase, "For Adam, however"? Why did he add the particle? I mean, would it not have been enough to say, For Adam? Let us not be heedless in our anxiety to explore these matters, acting out of great curiosity; instead, let us act so as to interpret everything precisely and instruct you not to pass by even a brief phrase or a single syllable contained in the Holy Scriptures. After all, they are not simply words, but words of the Holy Spirit, and hence the treasure to be found in even a single syllable is great. So attend carefully, I beseech you: let everyone give an alert attention, I ask you, no one sluggish, no one drowsy; (119b) let no one be distracted in thinking of out side concerns, or bring here the worries of daily life and stay wrapt in them. Instead, consider the dignity of this spiritual gathering and the fact that we are listening to God speaking to us through the tongue of the inspired authors. Give your attention in this way and keep your mind alert lest any of the seeds sown by us will fall on rock, or by the roadside, or among thistles; instead, let the whole batch of seeds be sown
Let us see, now at long last, what is the conjunctive force of this particle. "For Adam, however," the text says, "there proved to be no helpmate of his kind." Notice, I remind you, the precision of Sacred Scripture. After saying, "For Adam, however, there proved to be no helpmate," it did not stop there but added, "of his kind," (119c) clarifying for us by the addition the reason why it formed the conjunction with the particle. I would think the sharper ones among you would probably by now be in a position to apply yourselves to predicting what is about to be said. Since, however, we must keep our instruction addressed to you all alike and make our words clear to everybody, come now, let us teach you why he spoke in that way. But wait just a moment: you remember in what was mentioned before that after Sacred. Scripture said, "Let us make him a helpmate like himself," it immediately taught us about the creation of wild beasts, reptiles and all the irrational animals, saying as it did, "Further, God formed from the earth all the wild beasts of the field and all the birds of heaven; he led them to Adam to see what he would call them." Like their master he imposed names on them (119d) and to each species he assigned its own name, wild beasts, birds, and all irrational animals according to the intelligence granted him, so that we at this stage might be in a position to know that all those creatures, despite the ministering role they play and the assistance they give human beings in their labors, are nonetheless irrational and in great measure inferior to them just in case we might think it was about them God said, "Let us make a help mate for him." You see, although they are helpful and make a very useful contribution to the service of human beings, they are nonetheless irrational.
The fact that they are helpful, after all, emerges from experience. I mean, some are suited to bearing loads for us, while others to working the soil: an ox draws the plough, cuts furrows, and provides for us much other assistance in farming; likewise an ass makes itself very useful in bearing loads;
So, now that all the animals were created and had received their names from the first man, the loving Lord made it his concern to create a helpmate for him of his kind; having arranged everything with this creature of his in mind and for his sake brought forth all this visible creation, after all the other beings he creates also woman. Notice how he teaches us precisely the process of her creation too. I mean, after teaching us that he wanted to produce for man a helpmate like him by saying previously, "Let us make him a helpmate like him self," (120c) and then adding, "There proved to be no help mate of his own kind," accordingly he set about the formation of this creature of similar properties to him, and the text says, "God caused drowsiness to come upon Adam, and he slept. God took one of Adam's ribs and closed up the flesh in its place. The Lord God fashioned the rib he had taken from Adam into a woman and brought her to Adam." [ Gen 2:21, Gen 2:22 ] There is
Notice the precision of the teaching. This blessed author has stipulated both things, or rather the Holy Spirit through his tongue, teaching us the sequence of what happened. "God caused drowsiness to come upon Adam," the text says, "and he slept." (l20d) It wasn't simply drowsiness that came upon him nor normal sleep; instead, the wise and skillful creator of our nature was about to remove one of Adam's ribs. Lest the experience cause him pain and afterwards he be badly disposed towards the creature formed him from His rib, and through memory of the pain bear a grudge against this being at its formation, God induced in him this kind of sleep: He caused a drowsiness to come upon him and bid him be weighed down as though by some heavy weight. His purpose was that, far from allowing man to suffer any sense of what was happening, he should, like some excellent craftsman, do away with mere appearances, supply for any deficiencies and in his own loving kindness create what had thus been taken from man. The text says, remember, "God caused drowsiness to come upon Adam, and he slept. God took one of Adam's ribs and closed up the flesh in its place" so that after the release of sleep he could not feel the loss he was suffering. You see, even if (121a) he was unaware at the time of the removal, nevertheless afterwards he would be likely to realize what had happened. So lest he cause him pain in removing it, or the loss of it cause him any distress later, he thus provided for both eventualities by making the removal painless and supplying for the loss without letting him feel anything of what had happened. So, the text says, the lord God took the rib and fashioned it into a woman. A remarkable expression, defying our reasoning with its extraordinary boldness. After all, every thing done by the lord has this character: forming the human being from dust is no less remarkable than this.
Notice the considerateness of Sacred Scripture in the
Now consider how here again he follows the same practice as in the case of Adam. I mean, just as in that case he said once, a second time and in fact frequently, "The Lord God took the human being that he had formed" and again, "The Lord God instructed Adam," and further, "The Lord God said, "let us make him a helpmate like himself," so here too it says, "The Lord God fashioned the rib he had taken from Adam into a woman," and previously, "The Lord God caused drowsiness to come upon Adam." (121c) So that your might know that there is no difference between Father and Son in these expressions; instead, on account of both of them having the one essence, Sacred Scripture applies the names indiscriminately. See at any rate how, in the case of the formation of woman as well, it followed the same practice, saying, "The Lord God fashioned the rib he had taken from Adam into a woman."
What would be said in this case by those heretics who are always intent on calling everything into question and who hold the opinion that the origin of the Creator of all has been comprehended? What words can express the full sense of this? What kind of mind can grasp it? He took one rib, the text says and how from this single rib did he fashion the collect being yet why do I say, how from this single thing did he fashion the being? Tell me, how did the removal happen? How was it he felt nothing of the removal? You can tell me none of these things; (121d) only the one who did the creating knows. So if we don't comprehend these things we are familiar with and what has to do with the formation of the
"The Lord God," the text says, "fashioned the rib he had taken from Adam into a woman." See the precision of Scripture. I mean, it no longer said, He formed, but "He fashioned," since he took part of what was already formed and, so to say, made up for what was lacking. Hence it says, "He fashioned:" he didn't perform further shaping, (122a) but took some small part of the shaping already done, fashioned this part and made a complete being. How great the power of God, the master craftsman, making a likeness of those limbs from that tiny part, creating such wonderful senses, and preparing a creature complete, entire and perfect, capable both of speaking and of providing much comfort to man by a sharing of her being. For it was for the consolation of this man that this woman was created. Hence Paul also said, "Man was not created for woman, but woman for man." [ I Cor 11:9 ] Do you see how everything is made for him? I mean, after the act of creation, after the brute beasts were brought forth, some suited for eating and some capable of assisting with man's service (l22b) the human being that had been formed stood in need of someone to talk to and able to offer him much comfort by a sharing of her being. So, from man's rib God creates this rational being, and in his inventive wisdom he makes it complete and perfect, like man in every detail rational, capable of rendering him what would be of assistance in times of need and the pressing necessities of life. It was God, you see, who was arranging everything in his wisdom and creative power. After all, we for our part, even though unable with the limitations of our reasoning to comprehend the way things happen, nevertheless believe that everything yields to his will and that whatever he directs is in fact brought forth. "The Lord God."
"He led her to Adam," the text says, remember. "Now there is someone, bone of my bones, and flesh of my flesh." [ Gen 2:23 ] Notice here, I ask you, dearly beloved, how along with this ineffable intelligence bestowed on him by God, which he demonstrated to us by the imposition of names he gave to all those species of brute beasts, he was endowed also with the prophetic grace. I mean, the reason why this blessed author taught us in the preceding passages that Adam was overcome by drowsiness and sleep (l22d) so as to have no sense at all of what happened was that when you come to know that on seeing the woman he describes her creation precisely, you may have no doubt that he is saying this under the influence of the prophetic grace and the inspiration of instruction by the Holy Spirit. You see, when God led her to him, he said, without knowledge of anything that had happened, "Now there is someone bone of my bones, and flesh of my flesh."
Yet some other translator renders it "This once" instead of "Now", to indicate that this happened only on this occasion, and there will be no repetition of the formation of woman. Now, it is saying, woman has been made from man whereas later it will not be like this; instead, man will come from woman or rather, not from woman but from the cooperation of the two, as Paul also says, "Man is not from woman, but woman from man; and man was not created (123a) for woman, but woman for man." [ I Cor 11:8, I Cor 11:9 ] True, he is saying, but
Then, in order that you may come to realize the precision of his prophecy, and how what he had said has been conspicuous for its brilliance up to the present time and to its fulfillment, listen also to what follows: "She shall be called woman," it says, "because she was taken from her husband. For this reason a man will leave his father and mother, (l23b) and will cling to his wife and the two will come to be one flesh." [ Gen 2:23, Gen 2:24 ] Do you see how he opened everything up to us, clarifying each detail precisely for us through his own prophecy: "She shall be called woman," ' it says, "because she was taken from her husband." Again he hints to us of the removal of his rib; then, to indicate what was about to happen, the text says, "For this reason a man will leave his father and his mother, and will cling to his wife and the two will come to be one flesh." Where, tell me, did these things come from for him to utter? From what source did he gain knowledge of future events and the fact that the race of human beings should grow into a vast number? Whence, after all, did he come to know that there would be intercourse between man and woman? I mean, the consummation of that intercourse occurred after the Fall; up till that time (123c) they were living like angels in paradise and so they were not burning with desire, not as-
These matters, however, I am bringing to your attention not without purpose; my intention instead is that even in this early instance you may grasp God's surpassing love (l23d) displayed in regard to human kind in granting them from the outset an angelic way of life, bestowing countless benefits on them and regaling them with prophetic grace along with all other goods. Then, when by contrast you see mankind's lack of response despite such works of kindness, you may no longer lay responsibility at God's door but recognize it completely as man's. It is He, after all, who became responsible for all the troubles that befell him, to such an extent that in future you may learn both about the loss of such advantages and the condemnation he incurred for his disobedience. You see, when ever I consider the way of life God had granted him, showing him to such a degree generous marks of kindness firstly, the fact that before his formation he had produced the whole of the created universe for him, and then at that stage created him so that he might come into existence and enjoy (124a) all visible things; next he ordered the garden be created and in tended man should pass his life there, marking him off from all the brute beasts and giving him authority over them, and he bade him give them all names in the manner of a master with his slaves; then, when he was alone and needed some helpmate to share with him the same being, far from over looking this, God brought forth the woman and committed her to the man in the manner he wanted, and after all these
In case, however, we prolong our sermon to a great length, we will, if you like, keep for later the account of the evil spirit's plotting and bring the sermon to a close at this point, urging you in your goodness to remember with precision what has been said and meditate on it all so as to have it firmly lodged in your mind. You see, if you constantly have in mind God's kindnesses which he has conferred on our race, we will ourselves be grateful and as well this habit will prove the greatest encouragement to us along the way of virtue. After all, the person who is mindful of God's kindnesses will clearly make the effort not to appear unworthy of them but to demonstrate such zeal and (124c) gratitude as to be deemed worthy even of further marks of kindness. Our Lord, you see, is prodigal with his favors, and when he sees us behaving gratefully for what has already come to us from him, he lavishes abundant grace on us and deems us worthy of even fur their gifts, provided we make our salvation a matter of concern and do not let the time slip away idly nor watch half of the holy season of Lent slipping away before our eyes; instead, our concern should be to see to some good conduct in all this season and to correction of the passions that assail us. You see, if it proved to be the case that we remained exactly as we were despite the daily advantage we enjoy of spiritual instruction, and did not devote ourselves to virtue, nor eliminate from our soul the various forms of wickedness, not only would we have gained no advantage but we would have incurred greater harm. I mean, whenever anyone who has the
Accordingly, (l24d) I beseech you to make proper use of the time remaining in Lent and bring yourselves under close scrutiny each week, or rather each day; rid your soul of deficiencies and lay secure hold on practices of virtue, as the inspired author recommended, [ Ps 37:27 ] desisting from evil and adopting virtue in its place such, after all, is true fasting. Let the irascible person rid the soul of this passion that inhibits pious thinking, and turn instead to mildness and reasonableness. Let the slothful and unmortified person, whose fancy is titillated by bodily graces, discipline his thinking and engrave on the texture of his mind the law of the Lord which says, "The man who gazes on a woman so as to lust after her has already committed sin with her in his heart;" [ Matt 5:28 ] let him banish the passion of incontinence and practice sobriety. (125a) Likewise, let the person who is rash in speech and an idle commentator on events imitate the blessed author and say, "Place a guard on my mouth, Lord, and a heavy door about my lips;" [ Ps 141:13 ] it let him never give vent to words idly and by chance, but listen instead to Paul's warning: "Let all shouting, rage, blasphemy, foul language and ribald jesting be far from you, along with all other forms of wickedness," [ Eph 4:31 ] and in another place, "May there be some good speech for edification and profit, so as to bring grace on the listeners." [ Eph 4:29 ] 13 By all means avoid oaths, in response to Christ's condemnation in the words, "It was said to people of old, Do not perjure yourself; but I tell you, take no oaths at all." [ Matt 5:33 ] So don't tell me, I take no oath in a just cause: there is no call for swearing in just cause or unjust. (125b) Accordingly, keep your mouth clean of any oath, and ward off all such from your tongue, your lips, and your mind so that no evil thoughts arise within you or pass beyond your lips. Close your ears securely so as to admit no idle report, as blessed Moses
Do you see, dearly beloved, how much vigilance we need, how much effort on our way to virtue? how even some slight neglect brings on us the risk of complete disaster? Hence in another place as well blessed David shouts aloud his accusation against the person guilty of this: "You sit down and slander your brother, (125c) against your mother's son you spread scandal." [ Ps 50:20 ] If we protect all parts of our body in this way, we will he able both to be spoiled on to works of virtue and to occupy our tongue in glory and praise of the God of all our hearing in listening to the divine sayings and learning them, our minds in comprehension of spiritual teachings, our hands in almsgiving and the practice of good deeds rather than in theft and greed, and our feet in entering the church, houses of prayer and the shrines of the holy martyrs rather than theaters, race courses and harmful spectacles, so that we may benefit from the holy discourse in the former and snatch ourselves unharmed (125d) from the devil's wiles. If this is the way we devote our care and attention to our own salvation, we will be able to reap benefit from fasting, escape the snares of the Evil one, and win abundant favor from above. May it be the good fortune of us all to enjoy this, thanks to the grace and love of our lord Jesus Christ, to whom with the Father and the Holy Spirit be glory, power and honor, now and for ever, for ages of ages. Amen.
"They were both naked, Adam and his wife, without feeling shame." Consider, I ask you, the transcendence of their blessed condition, how they were superior to all bodily concerns, how they lived on earth as if they were in heaven, and though in fact possessing a body they did not feel the limitations of their bodies. After all, they had no need of shelter or habitation, clothing or anything of that kind. It was not idly
We must, however, listen to the words that have been read. Blessed Moses, remember, told us that they were naked without feeling shame (for they did not know, after all, that they were naked, clad as they were in ineffable glory, which adorned them better than any clothing), and added: "But the serpent was the wiliest of all the beasts upon the earth made by the Lord. The serpent said to the woman: 'Why is it that God said, Do not eat of any tree of the garden?'" [ Gen 3:1 ] See the evil spirit's envy and devious scheming. I mean, he saw that the human being, creature though he was, had the good fortune to enjoy the highest esteem and was scarcely inferior in any respect to the angels, as blessed David also says, "You have placed him on a level scarcely lower than (126d) the angels," [ Ps 8:5 ] and even this "scarcely lower" was the result of disobedience, the inspired author, after all, uttering this after the disobedience. The author of evil, accordingly, seeing an angel who happened to live on earth, was consumed by envy, since he himself had once enjoyed a place among the powers above but had been cast down from that pinnacle on account of his depravity of will and excess of wickedness. So he employed considerable skill so as to pluck the human being from God's favor, render him ungrateful and divest him of all those goods provided for him through God's loving kindness. What did he do? He discovered this wild animal, namely, the serpent, over coming the other animals by his cunning, as blessed Moses also testified in the words, "The serpent was the wiliest of all the beasts on the earth (127a) made by the Lord God." He made use of this creature like some instrument and through it inveigled that naive and weaker vessel, namely, woman, into
Consider from this, dearly beloved, how in the beginning none of the wild beasts then existing caused fear either to the man or to the woman; on the contrary, they recognized human direction and dominion, and as with tame animals these days, so then even the wild and savage ones proved to be subdued. But perhaps in this case some may raise a difficulty and seek to find out if the wild animals also shared the power of speech. Not so perish the thought; rather, people, following Scripture, need to consider the fact that the words came from the devil, who was spurred on to this deception by his own ill will, while this wild animal he employed like some convenient instrument (127b) so as to be able to set the bait for his own deception and thus upset the woman first of all, being ever more readily susceptible of deception, l and then, through her, man the firstformed. So he employs this irrational animal for laying his plan, and by means of it he speaks to the woman in these words: "'Why is it that God said, Do not eat of any tree of the garden?'" Notice in this case the extreme subtlety of his malice: in the unfolding of his planning and inquiry he introduces words not spoken by God and acts as though motivated by care for them. This, in fact, is what emerges from his words, "'Why is it that God said, Do not eat of any tree in the garden?'" As if the evil demon were saying, Why did he deprive you of such enjoyment? Why does he not allow you to share in the good things in the garden instead of granting you the pleasure of looking at them while not permitting you to possess them and (127c) thus gain the greater enjoyment? "'Why is it that God said?'" What, he is saying, is the reason for this? What is the advantage of life in the gar-
Do you see how he uses the words like a bait to inject his poison? The woman should have been able from his very approach to recognize the extremity of his frenzy and the fact that he deliberately said what was not the case and made a pretense of care for them as part of his plan so as to be in a position to find out the instructions they had been given by God, and thus lead them to their downfall. So he did not want her to be able to recognize his trickery immediately and thus abandon converse with him as being idle speech and so avoid being dragged down to a low level. After all, there was no need for her (127d) to get involved in conversation with him in the first place; she should rather have conversed with the person for whose sake she came into being, with whom she shared everything on equal terms, and whose helpmate she had been made.
But acting impetuously how, I know not she got involved in conversation with the serpent and through him as through an instrument she took in the devil's deadly words; so it ensued that she learnt from the devil's speech the very opposite to the words' real sense, and that whereas the Creator gave one set of directions, the devil said the opposite to the Creator about avoiding him, quitting further conversation with him and having only abhorrence for the creature presuming to sharpen his tongue against the direction given to them. In fact, through her grave negligence she not only failed to turn away but revealed the whole secret of the Lord's direction, thus casting pearls before swine and (128a) fulfilling what was said by Christ: "Don't cast your pearls before swine, lest they trample them under foot, turn on you and tear you to pieces," [ Matt 7:6 ] as in fact happened in this case. I mean, she exposed to swine, to that evil beast, that is, to the demon acting through it, the divine pearls; he not only trampled on
Christ, after all, is not talking about real swine in that verse, but referring to people who behave like swine and, in the manner of animals, roll in the mire of sin; (128b) he thus teaches us to recognize differences in people and look to the propriety of their life style whenever it is necessary to keep secret any of the divine sayings, lest we bring harm on them and ourselves. Such people, after all, not only reap no benefit from what is said, but of the times even drag down into the same depths of ruin as themselves those who incautiously offer them these beautiful pearls. Hence we must guard them scrupulously lest we suffer the same fate as those who are deceived in this regard. You see, if in the present instance also the woman had decided not to offer pearls to swine, she would not have fallen into the abyss herself nor dragged her husband down with her.
Let us, however, listen to what she says to him in reply. That is, when he said, "'Why is it that God said, Do not eat of any tree of the garden?'" (128c) the woman replied to the serpent, "'We do eat of every tree of the garden; but of the fruit of the tree in the middle of the garden God said, Do not eat or even touch it in case you die.'" [ Gen 3:2, Gen 3:3 ] Do you see his malice? He said what was not the case so as to entice her into conversation with him and thus learn what was the case. The woman, you see, is evidently encouraged as though he were kindly disposed to her, and she reveals the whole of the instruction, tells him all in detail, and by her reply deprives herself of any excuse. I mean, what could you say in your defense, woman? "God said, Do not eat of any tree in the garden." You ought to have turned away from the speaker and said to him, Be off, you are a cheat, you do not know the force of the direction given us,
Instead, however, she revealed the secret of the instruction and told him what God had said to them, and thus received from him a different kind of advice, bringing ruin and death. That is to say, when the woman said, "We do eat of every tree of the garden; but of the fruit of the tree in the middle of the garden God said, Do not eat or even touch it," that evil creature, enemy of our (129a) salvation, in his turn offered advice at odds with that of the Lord. You see, whereas the loving God had forbidden their tasting that fruit on account of his great care for them lest they be subject to death for their disobedience, that evil creature said to the woman "'You will not truly die.'" [ Gen 3:4 ] What kind of excuse could anyone find appropriate to the woman for being prepared to give her complete attention to the creature that spoke with such temerity? I mean, after God said, "Do not touch it lest you die," he said, "You will not truly die." Then, not being satisfied with contradicting the words of God, he goes on to misrepresent the Creator as jealous so as to be in a position to introduce deceit by this means, get the better of the woman and carry out his own purpose. "You will not truly die," he said. "God, you see, knows that on the day that you eat of it, your eyes will be opened and you will be like gods, knowing good and evil." [ Gen 3:5 ] (129b) See all the bait he offered: he filled the cup with a harmful drug and gave it to the woman, who did not want to recognize its deadly character. She could have known this from the outset, had she wanted; instead, she lis-
Such, after all, are the stratagems of the enemy: when ever he lures someone to a great height through deceit, at that very point he casts them down into a deep abyss. The woman, you see, had dreams of equality with God and hastened to taste the fruit; she had evidently set her mind and her thinking on that goal, and she thought of nothing else than how to drink the cup prepared for her by the wicked demon. That is to say, listen to the account Scripture gives so as to learn that she was bent on this course after receiving that deadly poison through the serpent's advice. (129c) "The woman saw that the tree was good for eating, pleasing for the eyes to behold, and attractive to contemplate. She took some of its fruit and ate it." [ Gen 3:6 ] True it is that "evil converse corrupts good behavior." [ I Cor 15:33 ] Why was it, after all, that before that wicked demon's advice she entertained no such idea, had no eyes for the tree, nor noticed its attractiveness? Because she feared God's direction and the punishment likely to follow from tasting the fruit; now, how ever, when she was deceived by this evil creature into thinking that not only would they not come to any harm from this but would even be equal to God, then evidently hope of gaining the promised reward drove her to taste it. Not content to remain within her own proper limits, but considering the enemy and foe of her salvation (129d) to be more trustworthy than God's words, she learned shortly afterwards through her own experience the lethal effect of such advice and the disaster brought on them from tasting the fruit. The text says, remember, "She saw the tree was good for eating, pleasing for the eyes to behold and attractive to contemplate," and she reasoned with herself, probably from the devil's deceit which he
Do you see how the devil led her captive, handicapped her reasoning, and caused her to set her thoughts on goals beyond her real capabilities, in order that she might be puffed up with empty hopes (130a) and lose her hold on the advantages already accorded her? "She took some of its fruit," the text says, "and ate it; she gave it to her husband also, and they both ate it. Their eyes were opened, and they realized they were naked." [ Gen 3:6, Gen 3:7 ] O woman, what have you done? You have not only followed that deadly counsel literally and trampled on the law imposed on you by God, spurning his instruction and treating it with such displeasure as to be discontented with such great enjoyment, but you have also presumed to take fruit from the one tree which the Lord bade you not to lay hold of, you put faith in the words of the serpent, you regarded its advice worthy of greater heed than the instruction given you by the Creator, and have been ensnared in such awful deception as to be incapable of any claim to excuse. Surely you're not, after all, of the same nature as the one who offered you the advice? He happened in fact to be one of those under your control, (l30b) one of the servants placed by providence under your authority. Such being the case, why did you disgrace yourself, departing from the one for whom you were created, as whose helpmate you were made, in whose dignity you had equal share, one with him in being and one in language why then did you agree to enter into converse with the serpent, and by means of this creature accept the advice of the devil, which was plainly at variance with the Creator's injunction, without being turned aside from such evil intent, but rather presuming to taste the fruit through hope of what had been promised?
Well and good, then: so you cast yourself into such an abyss and robbed yourself of your preeminent dignity. Why did you make your husband a partner in this grievous disaster, why prove to be the temptress of the person whose help mate you were intended to be, and why for a tiny morsel alienate him along with yourself from the favor of God? What excess of folly (130c) led you to such heights of presumption? Wasn't it sufficient for you to pass your life without care or concern, clad in a body yet free of any bodily needs? to enjoy everything in the garden except for one tree? to have all visible things under your own authority and to exercise control over them all? Did you instead, deceived as you were by vain hopes set your heart on reaching the very pinnacle of power? On that account you will discover through experience itself that not only will you fail to achieve that goal but you will rob your self and your husband of everything already given you, you will fall into such depths of remorse that you will regret your failed intentions while that wicked demon, responsible for concocting that deadly plan, will mock and insult you for falling victim to him and incurring the same fate as he. I mean just as he had ideas above his station, (l30d) was carried away to a degree beyond what was granted him, and so fell from heaven to earth, in just the same way did you have in mind to proceed, and by your transgression of the command were brought to the punishment of death, giving free rein to your own envy, as some sage has said: "By the devil's envy death entered the world." [ Wis 2:24 ]
Our text says, "She gave it to her husband also, and they both ate it. Their eyes were opened." Great was the man's indifference, too: even though like him she was human and his wife as well, still he should have kept God's law intact and given it preference before her improper greed, and not joined her as a partner in her fall nor deprived himself of such benefits on account of a brief pleasure, offending his benefactor who had also shown him so much loving kindness and had (13la) regaled him with a life so free of pain and relieved of
"She gave it to her husband also, and they both ate it. Their eyes were opened, and they realized they were naked." At this point an important question arises, which I promised you, my dear people, yesterday to deal with. What I mean is (13lb) that someone could ask what particular quality was it which that tree had that resulted