Homilies and Sermons 9.1–9.8
Authorship disputed: Most of these homilies are accepted as Basil's; a few (On Faith, On Humility, parts of the Ps. homilies) have been questioned. Judge each homily separately.
Greek text: PG 31.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 9
9.1PG 31:558
Πολλοὶ τῆς διδασχαλίας οἱ τρόποι, οἱ διὰ ἱεροψάλτοῦ Δαδιδ παρὰ τοῦ ἐνεργοῦντος ἐν αὑτῷ Πνεύματος ὑποδειχθέντες ἡμῖν. Ποτὲ μὲν γὰρ, τὰ οἰχεῖα πάθη διηγούμενος ἡμῖν ὁ προφήτης, καὶ ὅπως ἤνεγχε τὰ συμπίπτοντα γενναίως, διὰ τοῦ χαθ᾽ ἑαυτὸν ὑποδείγματος διδασχαλίαν ἡμῖν ἐναργεστάτην τῆς ὑπομονῆς χαταλιμπάνει, ὡς ὅταν λέγῃ" Κύριε, τί ἐπληθύνθησαν οἱ θλίβοντές με; ποτὲ δὲ τὴν ἀγαθότητα συνίστησι τοῦ Θεοῦ, καὶ τὸ τάχος αὐτοῦ τῆς ἀντιλήψεως, ἣν παρέχεται τοῖς ἀληθινῶς ἐχζητοῦσιν αὐτὸν, λέγων: Ἔν τῷ ἐπικαλεῖσθαί μὲ εἰσήκουσέ μου ὁ Θεὸς τῆς διχαιοσύγης μου " ἰσοδυναμοῦντα τῷ προφήτῃ φθεγγόμενος τῷ εἰπόντι" Ετι «λοῦντός σου, ἐρεῖ" ᾿Ιδοὺ πάρδιμι. Τουτέστιν" Οὐχ ἔφθην ἐπικαλεσάμενος, καὶ προέλαδε τὸ τέλος τῆς ἐπιχλήσεως ἡ ἀχοὴ τοῦ Θεοῦ. Πάλιν ἱκετηρίας προσφέρων τῷ Θεῷ καὶ δεήσεις, ἐχδιδάσχει ἡμᾶς τίνα «ρόπον προσῆχε τοὺς ἐν ἁμαρτίαις ὄντας ἐξιλεοῦσθαι τὸν Θεόν " Κύριε, μὴ τῷ θυμῷ σου ἐλέγξῃς με, μηδὲ τῇ ὀργῇ σου παιδεύσῃς με. Ἔν δὲ τῷ δωδεκάτῳ ψαλιαῷ παράτασίν τινα πειρασμοῦ ἐνδειξάμενος ἐν τῷ λέγειν. Ἕως πότε, Κύριε, ἐπιλήσῃ μου εἰς τέλος; καὶ δι ὅλου τοῦ ψαλμοῦ διδάξας ἡμᾶς μὴ ἐχχαχεῖν ἐν ταῖς θλίψεσιν, ἀλλ' ἀναμένειν τὴν ἀγαθότητα τοῦ Θεοῦ, καὶ εἰδένα!, ὅτι οἰχονομίᾳ τινὶ παραδίδωσιν ἡμᾶς ταῖς θλίψεσι, χατὰ τὴν ἀναλογίαν τῆς ἐνυπαρχούσης ἑχάστῳ πίστεως τὸ μέτρον ἐπάγων τῶν βασανιστηρίων. Ἐπεὶ οὖν εἴρηται τὸ, Ἕως πότε, Κύριδ, ἐπιλήσῃ μου εἰς τέιος; καὶ τὸ, Ἕως πότε ἀποστρέφεις τὸ πρόσωπόν σου ἀπ' ἐμοῦ; εὐθὺς μεταδαίνει ἐπὶ τὸ τῶν ἀθέων χαχόν " οὗ, ὅταν μιχρὸν αὐτοῖς τ' τῶν χατὰ τὸν βίον προσχρούσῃ, μὴ φέροντες τὰς δυσχολωτέρας τῶν πραγμάτων περιστάσεις, εὐθὺς ἀμφίδολοι γίνονται ταῖς διανοίαις, εἰ ἔστι Θεὸς ἐπιμελούμενος τῶν τῇδε, εἰ ἐφορᾷ. τὰ καθ᾽ ἔχαστον, εἰ διανέμει ἑκάστῳ τὰ πρὸς ἀξίαν. Εἶτα. ὅταν ἐπὶ πλεῖον ἴδωσιν ἑαυτοὺς παρα- «οἷς τὸ πονηρὸν δόγμα, καὶ ἀποφαίνονται ἐν ταῖς χαρδίαις αὐτῶν, ὅτι Οὐχ ἔστι Θεός. Εἶπεν ἄφρων ἂν καρδίᾳ αὐτοῦ" Οὐκ ἔστι Θεός. Καὶ τοῦτο ἐμδαλλόμενος εἰς τὸν ἑαυτοῦ νοῦν, ἀφειδῶς λοιπὸν διὰ πάσης ἁμαρτίας χωρεῖ. Εἰ γὰρ οὐκ ἔστιν ὁ Ὦ ἐπισχοπῶν, εἰ οὐκ ἔστιν ὁ ἀντιδιδοὺς ἑχάστῳ χατὰ τὴν ἀξίαν τῶν βεδιωμένων, τέ χωλύει χαταδυναστεύειν τὸν πένητα, ὀρφανοὺς φονεύειν, χήραν καὶ προσήλυτον ἀποχτείνειν, πάσης ἀνοσίας πράξεως χατατολμᾷν, ἀχαθάρτοις καὶ βδελυχτοῖς πάθεσι καὶ πάσαις χτηνώδεσιν ἐπιθνμίαις μολύνεσθαι; Διὰ τοῦτο ὡς ἑπόμενον τῷ μὴ εἶναι Θεὸν, ἐπήγαγε τό" διεφθάρησαν, καὶ ἐδδεχύχθησαν ἐν ἐπιτηδεύμασιν. ᾿Αμήχανον γὰρ ἐχτραπῆναι τῆς δικαίας ὁδοῦ, μὴ λήθην Θεοῦ ταῖς ψυχαῖς νοσήσαντας. Πόθεν τὰ ἔθνη παραδέδοται εἰς ἀδόχιμον νοῦν, καὶ ποιεῖ τὰ μὴ χαθήχοντα; Οὐχ ἐπειδὴ εἶπον" Οὐκ ἔστι Θεός; Πόθεν ἐμπεπτώχασιν εἰς τὰ πάθῃ τῆς ἀτιμίας, καὶ αἱ μὲν θήλειαι παρ᾽ αὐτοῖς͵ μετήλλαξαν τὴν φυσιχὴν χρῆσιν εἰς τὴν παρὰ φύσιν, ἅῤὗενες δὲ ἐν ἄρσεσι τὴν ἀσχημοσύνην χατεργάζονται.; Οὐχ ἐπειδὴ ἤλλαξαν τὴν δόξαν τοῦ ἀφθάρτου Θεοῦ ἐν ὁμοιώματι χτηνῶν καὶ τετραπόδων καὶ ἑρπετῶν; Δφρων οὖν, ὡς ἀληθῶς ἐστερημένος νοῦ καὶ φρονήσεως, ὁ λέγων, ὅτι Οὐχ ἔστι Θεός. Παραπλήσιος δὲ τούτῳ, καὶ οὐδὲν κατὰ τὴν ἀφροσύνην ἀπολειπόμενος, καὶ ὁ λέγων τῶν χαχῶν αἴτιον εἶναι τὸν Θεόν. Ὁμότιμον γὰρ αὐτῶν εἶναι τίθεμαι τὴν ἀμαρ.. τίαν, διότι ἑχάτεροι ὁμοίως ἀονοῦνται τὸν ἀγαθόν ὁ μὲν οὐχ εἶναι τὸ παράπαν λέγων, ὁ δὲ οὐκ ἀγαθὸν αὑτὸν εἶναι διοριζόμενος. Εἰ γὰρ χαχῶν αἴτιος, οὐχ ἀγαθὸς δηλονότι ὥστε ἀμφοτέρωθέν ἔστιν ἄρνησις τοῦ Θεοῦ. Πόθεν οὖν, φησὶν, αἱ, νόσοι; πόθεν αἱ τῶν θανάτων ἀωρίαι; πόθεν αὲ πανωλεθρίαι τῶν πόλεων; τὰ ναυάγια, οἱ πόλεμοι, οἱ λοιμοί; Καὶ γὰρ χαχὰ, φησὶ, ταῦτα, καὶ πάντα Θεοῦ ποιήματα. Ὥστε τίνα ἔχομεν ἄλλον καὶ οὐχὶ τὸν Θεὸν τῶν γινομένων ἐπαιτιάσασθαι; Δεῦρ) δὴ οὖν, ἐπειδὴ εἰς τὸ πολυθρύλλητον ἐμπεπτώχαμεν ζήτημα, ἐπί τινα ὁμολογουμένην ἀρχὴν τὸν λόγον … ὄλημα, τρανὴν καὶ ἀσύγχυτον τὴν περὶ αὐτοῦ ἐξ… Ἕν μὲν δὴ τοῦτο ἔχειν δεῖ προειλημμένον ἐν ταῖς διανοίαις ἡμῶν, ὅτι, ποέημα ὄντες τοῦ ἀγαθοῦ Θεοῦ, καὶ ὑπ᾽ αὐτοῦ συγχροτούμενοι, μιχρά τε καὶ μείξω περὶ ἡμᾶς οἰκονομοῦντος, οὔτε πάθοιμεν ἄν τι, μὴ βουλομένου Θεοῦ, οὔτε μὴν ὧν πάσχομεν βλαδερόν τί ἔστιν, ἣ τοιοῦτον, ὥστε ἐνεῖναι βέλτιόν τι χὰν ἐπινοίᾳ λαδεῖν. Ἐχ Θεοῦ μὲν γὰρ οἱ θάνατοι" οὐ μὴν πονηρὸν πάντως ὁ θάνατος, πλὴν εἰ μή τις λέγοι τὸν τοῦ ἁμαρτωλοῦ " διότε τῶν ἐν ἄδου χολάσεων ἀρχὴ τυγχάνει ἡ ἀπαλλαγὴ τῶν ἐντεῦθεν, Πάλιν δὲ τὰ ἐν ἄδου χαχὰ οὐ Θεὸν ἔχει τὸν αἴτιον, ἀλλ᾽ ἡμᾶς αὐτούς. ᾿Αρχὴ γὰρ καὶ ῥίξα τῆς ἁμαρτίας τὸ ἐφ᾽ ἡμῖν καὶ τὸ αὐτεξούσιον. Οἷς γὰρ ἐξῆν ἀπεχομένοις τοῦ χαχοῦ μηδὲν δεινὸν ἔχειν, οὗτοι δι᾽ ἡδονῆς εἰς τὴν ἁμαρτίαν δελεασθέντες, τίνα ἂν εἴποιμεν εὐπρεπῆ λόγον, τὸ μὴ οὐχὶ αὐτοὶ ἑαυτοῖς αἴτιοι τῶν ἀλγεινῶν γεγενῆσθαι; Καχὸν τοίνυν τὸ μὲν ὡς πρὸς τὴν ἡμετέραν αἴσθησιν, τὸ δὲ ὡς ποὸς τὴν ἑαυτοῦ φύσιν. Τὸ μὲν οὖν φύσει χαχὸν ἐξ ἡμῶν ἤρτηται, ἀδιχία, ἀσέλγεια, ἀφροσύνη, δειλία, φθόνοι, φόνοι, φαρμαχεῖαι, ῥᾳδιουργίαι, καὶ ὅσα τούτοις συγγενῆ παθήματα, τὴν κατ᾽ εἰχόνα τοῦ χτίσαντος γεγενημένην ψυχὴν χαταῤῥυπαΐίνοντα, ἐπισχοτεῖν αὐτῆς τῷ χάλλει πέφυχε. Πάλιν χαχὸν λέγομεν τὸ ἡμῖν ἐπίπονον καὶ ὀδυνηρὸν πρὸς τὴν αἴσθησιν, νόσὸν σώματος, καὶ πληγὰς σώματος, καὶ τῶν ἀναγκαίων τὴν ἔνδειαν, καὶ ἀδοξίας, καὶ χρημάτων ζημίας, καὶ οἰκείων ἀποδολάς - ὧν ἕχαστον ἡμῖν ὑπὸ «οὔ φρονίμου καὶ ἀγαθοῦ Δεσπότου πρὸς τὸ συμφέρον ἐπάγεται. Πλοῦτον μὲν γὰρ ἀφαιρεῖται τῶν κακῶς χεχρημένων, τὸ πρὸς ἀδιχίαν αὐτῶν ὄργανον διαφθείρων " νόσον δὲ ἐπάγει, οἷς λυσιτελέστερον τὸ πεπεδῆσθαι τοῖς μέλεσιν, ἣ ἀχωλύτους ἔχειν τὰς πρὸς τὸ ἁμαρτάνειν ὁρμάς " θάνατοι δὲ ἐπάγονται, τῶν ὄρων τῆς ζωῆς πληρωθέντων, οὖς ἐξ ἀρχῆς περὶ ἔχαστον ἔπῃξεν ἡ δικαία τοῦ Θεοῦ χρίσις, πόῤῥωθεν τὸ περὶ ἔχαστον ἡμῶν συμφέρον προόλε- “πομένου " λιμοὶ δὲ καὶ αὐχμοὶ, καὶ ἐπομόδρίαι, χοιναί τινές εἰσι πληγαὶ πόλεων καὶ ἐθνῶν, τοῦ χαχοῦ τὴν ἀμετρίαν χολάζουσαι. Ὡς οὖν εὐεργέτης ὁ ἰατρὸς, χἂν πόνους, χἂν ἀλγηδόνας ἐμποιῇ τῷ σώματι (τῇ νόσῳ γὰρ μάχεται, οὐχὲ τῷ κάμνοντι) " οὔπως ἀγαθὸς ὁ Θεὸς, ὁ τὴν σωτηρίαν τῷ παντὶ διὰ τῶν μεριχῶν χολάσεων διοιχούμενος. Σὺ δὲ τῷ ἰατρῷ μὲν οὐδὲν ἐγχαλεῖς, τὰ μὲν τέμνοντι, τὰ δὲ ο καίοντι, τὰ δὲ παντελῶς ἐξαιροῦντι τοῦ σώματος " ἀλλὰ καὶ χρήματά που ὑποτελεῖς, καὶ σωτῆρα προσαγορεύεις, ὅτι ἐν ὀλίγῳ μέρει τὴν νόσον ἴστησι, πρὶν εἰς ὅλον τὸ σῶμα τὸ πάθος διαχυθῆναι. “Ὅταν δὲ ἴδης πόλιν ἐπιχατασεισθεῖσαν τοῖς ἑνοιχοῦσιν, ἣ πλοῖον αὔτανδρον κατὰ θαλάσσης διαλυθὲν, χατὰ τοῦ ἀληθινοῦ ἰατροῦ καὶ σωτῆρος γλῶσσαν χινεῖν βλάσφημον οὐχ ὀχνεῖς. Καίτοιγε ἐχρῆν συνιέναι, ὅτι, μέτρια μὲν χαμνόντων καὶ ἰάσιμα τῶν ἀνθρώπων, αἱ ἐξ ἐπιμελείας ὠφέλειαι παραλαμόάνονται" ὅταν δὲ κρεῖττον ἀποδειχθῇ τῆς θεραπείας τὸ πάθος, ἀναγκαία γίνεται τοῦ ἀχρειωθέντος ἡ ἀλλοτρίωσις, ὡς μὴ διὰ συνεχείας τὴν νόσον βαδίζουσαν ἐπὶ τὰ καίρια προελθεῖν. "Ὥσπερ οὖν τῆς τομῆς ἢ τοῦ χαυτῆρος οὐχ ὁ ἰατρὸς αἴτιος, ἀλλ᾽ ἡ νόσος " οὕτω καὶ οἱ τῶν πόλεων ἀφανισμοὶ, ἐχ τῆς ἀμετρίας τῶν ἁμαρτανομένων τὴν ἀρχὴν ἔχοντες, τὸν Θεὸν ἁπάσης μέμψεως ἀπολύουσιν. ᾿Αλλ᾽ εἴπερ ἀναίτιος τῶν χαχῶν ὁ Θεὸς, φησὶ, πῶς ἡ … σκχότος, ποιῶν εἰρήγην καὶ κτίζων χαχά; Καὶ πάλιν’ Κατέδη, φησὶ, καχὰ παρὰ Κυρίου ἐπὶ πύλας ἱερουσωλήμ' καί" Οὐκ ἔστι κακία ἐν πόἅει, ἣν Κύριος οὐκ ἐποίησε. Καὶ ἐν τῇ μεγάλῃ φδῇ τοῦ Μωῦσέως -;δετε, ἴδετε, ὅτι ἐγὼ εἰμι, καὶ οὐκ ἔστι Θεὸς πλὴν ἐμοῦ" ἐγὼ ἀποκτενῶ, καὶ ζῇν ποιήσω" πατάξω, κἀγὼ ἰάσομαι. ᾿Αλλ᾽ οὐδὲν τούτων τῷ συνιέντι τὸν νοῦν τῆς Γραφῆῇς κατηγορίαν ἔχει Θεοῦ, ὡς χαχῶν αἰτίου καὶ ποιητοῦ" ὁ γὰρ εἰπὼν, ὅτι Ἐγὼ ὁ κατασκευάζων φῶς, καὶ ποιῶν σκότος, τῆς κτίσεως δημιουργὸν ἑαυτὸν διὰ τούτων παρίστησιν, οὐχὶ καχοῦ τινος ποιητήν. Ἵνα τοίνυν μὴ νομίσῃς ἄλλον μὲν εἶναι τοῦ φωτὸς αἵτιον, ἄλλον δὲ τοῦ σχότους, ἑαυτὸν εἶπε τῶν δοχούντων ἐναντίως ἔχειν χατὰ τὴν χτίσιν ποιητὴν καὶ τεχνίτὴν, ἵνα μὴ ζητήσῃς ἄλλον πυρὸς δημιουργὸν, καὶ ἄλλον ὕδατος, μηδὲ ἄλλον ἀέρος, καὶ ἄλλον γῆς " ἐπειδὴ δοχεῖ πως ἀντικεῖσθαι ἀλλήλοις χατὰ τὴν τῶν ποιοτήτων ἐναντίωσιν. Ὅπερ ἤδη τινὲς παθόντες εἰς πολυθεῖαν ἑτράπησαν. Ποιεῖ δὲ εἰρήνην, καὶ κτίζεε χαχά. Μάλιστα μὲν εἰρήνην ποιεῖ ἐν σοὶ, ὅταν διὰ τῆς καλῆς διδασχαλίας χατειρηνεύσῃ τὸν νοῦν σου, καὶ διαλλάξῃ τὰ πάθη τὰ πρὸς τὴν ψυχὴν στασιάζοντα᾽ χτίξζει δὲ χαχά" τουτέστι, μεταχοσμεῖ αὐτὰ καὶ εἰς βελτίωσιν ἄγει" ὥστε, ἀποθέμενα τὸ εἶναι χαχὰ, τὴν τοῦ χαλοῦ φύσιν μεταλαθεῖν. Καρδίαν καθαρὰν κτίσον ἐν ἐμοὶ, ὁ Θεός. Οὐχὶ νῦν δημιοὐύργησον, ἀλλὰ τὴν ἐχ τῆς χαχίας παλαιωθεῖσαν ἀνακαίνισον. Καὶ, Ἵνα τοὺς δύο κτίσῃ εἰς ἕνα καιγὸν ἄνθρωπον. Τὸ, κτίσῃ, οὐχ ἵνα ἐχ τοῦ μὴ ὄντος παρἀγάγῃ, ἀλλ᾽ ἵνα τοὺς ὄντας μεταχοσμήσῃ. Καὶ, Εἴ τις ἐν Χριστῷ καινὴ κτίσις. Καὶ πάλιν ὁ Μωῦσῆς " Οὐκ͵ αὐτὸς οὗτος ὃ σον πατὴρ ἐχτήσατό σε, καὶ ἐποίησέ σϑ, καὶ ἔχτισέ σε; Σαφῶς γὰρ ἐνταῦθα μετὰ τὴν ποίησιν ἧ. κτίσις ταχθεῖσα διδάσχει ἡμᾶς, ὅτι ἐπὶ τῆς βελτιώσεως τέταχται, ὡς τὰ πολλὰ, τὸ τῆς χτίσεως ὄνομα. Ὥστε Ποιῶν εἰρήνην, οὕτω ποιεῖ τὴν εἰρήνην, ἐχ τοῦ τὰ χαχὰ χτίζειν᾽ τουτέστι, μεταποιεῖν, καὶ εἰς βελτίωσιν ἄγειν. ἼἜἜπειτα μέντοι, χἂν εἰρήνην νοήσῃς τὴν ἐχ τῶν πολέμων ἄδειαν, καὶ χαχὸν εἴπῃς τὰ ἀχολουθοῦντα τοῖς πολεμοῦσιν ἐπίπονα, ἐχστρατείας ὑπερορίους, πόνους, ἀγρυπνίας, ἀγωνίας, ἱδρῶτας, τραύματα, σφαγὰς, πόλεων Ὁ ἁλώσεις, ἀνδραποδισμοὺς, ἀπαγωγὰς, τὰ ἐλεεινὰ τῶν ἁλόντων θεάματα, καὶ ἁπλῶς ὅσα λυπηρὰ τοῖς πολέμοῖς ἀκολουθεῖ, λέγομεν χρίσει Θεοῦ δικαίᾳ γενέσθαι, τοῖς ἀξίοις χολάσεως διὰ τῶν πολέμων τὰς τιμωρίας ἐπάγοντος. Ἢ σὺ ἐδούλου μὴ καταπρησθῆναι τὰ Σόδομα μετὰ τὰς ἀνοσιουργίας ἐχείνας; ἣ μὴ χαταστραφῆναι τὴν Ἱερουσαλὴμ, μηδὲ ἐρημωθῆναι τὸν ναὸν, μετὰ τὴν φριχτὴν χατὰ τοῦ Κυρίου τῶν Ἰουδαίων ἀπόνοιαν; Γενέσθαι δὲ ταῦτα πῶς ἄλλως δίκαιον ἦν, καὶ οὐχὶ διὰ τῶν Ῥωμαϊχῶν χειρῶν, αἷς παρέδωχαν τὸν Κύριον ἡμῶν οἱ ἐχθροὶ τῆς ζωῆς ἑαυτῶν Ἰουδαῖοι; “Ὥστε ἔστι ποτὲ καὶ δικαίως τὰ ἐχ τοῦ πολέμου καχὰ τοῖς ἀξίοις ἐπενεχθῇναι. Καὶ τὸ, Ἐγὼ ἀποχτενῶ, καὶ ζῇν ποιήσω, δέχου μὲν, εἰ βούλει, κατὰ τὸ πρόχειρον τῆς ἐννοίας. Οἰκοδομεῖ γὰρ ὁ φόδος τοὺς ἁπλουστέρους. Πατάξω, κἀγὼ ἱἰάσομαι. Καὶ τοῦτο χρήσιμον αὐτόθεν νοούμενον: τῆς μὲν πληγῆς ἐμποιϑύσης τὸν φόδον, τῆς δὲ ἰάσεως εἰς τὴν ἀγάπην προτρεπομένης. “Ἔξεστί γε μήν σοι καὶ ὑψηλότερον διανοηθῆναι περὶ τῶν εἰρημένων. Ἐγὼ ἀποχτεγῶ, τῇ ἁμαρτίᾳ καὶ ζῇν ποιήσω, τῇ διχαιοσύνῃ. Ὅσον γὰρ ὁ ἔξω ἡμῶν ἄνθρωπος διαφθείρεται, τοσοῦτον ὁ ἔσω ἀναχαινοῦται. Οὐχ ἄλλον οὖν ἀποχτείνει, καὶ ἄλλον ζωοποιεῖ" ἀλλὰ τὸν αὐτὸν, δ'᾽ ὧν ἀποχτείνει, ζωοποιεῖ " καὶ δι᾿ ὧν πατάσσει, ἰᾶται, χατὰ τὴν Παροιμίαν τὴν λέγουσαν, ὅτι Σὺ μὲν πατάξεις αὐτὸν ῥάδδῳ, τὴν δὲ ψυχὴν ωὐτοῦ ἐκ θαγάτου ῥύσῃ. Οὐχοῦν πατάσσεται μὲν σὰρξ, ἵνα ἰαθῇ ψυχή" θανατοῦται δὲ ἁμαρτία, ἵνα ζήσῃ δικαιοσύνη, Τὸ δὲ, Κατέδη κακὰ παρὰ Κυρίου ἐπὶ πύλας ᾿Ιερουσαιλὴμ, αὐτόθεν ἔχει τὴν ἐξήγησιν. Ποῖα χαχά; Ῥόφος ἁρμάτων καὶ ἱππευόντων. “Ὅταν δὲ ἀχούσης, Οὐκ ἔστι κακία ἐν πόιλει, ἣν Κύριος οὐκ ἐποίησε' νόει τῆς χαχίας τὸ ὄνομα " ὅτι τὴν προσαγομένην χάχωσιν τοῖς ἁμαρτάνουσιν ἐπ διορθώσει τῶν πλημμελημάτων ὁ λόγος αἰνίσσεται. Ἐχάχωσὰα γὰρ σε, φηδὶ, καὶ ἐλιμαγχόνησα, ἵνα εὖ σε ποιήσω πρὶν εἰς ἄμετρον ἐχχυθῆναι τὴν ἀδιχίαν ἱστῶν, ὥσπερ ῥεῦμα ἕρχει τινὶ κρατερῷ καὶ … Διὰ ταῦτα νόσοι πόλεων καὶ ἐθνῶν, ἀέρων αὐχμοὶ καὶ ἀφορίαι γῆς, καὶ αἱ κατὰ τὸν βίον ἑχάστῳ τραχύτεραι περιπτώσεις, τῆς χαχίας τὴν αὔξησιν περιχόπτουσαι, Ὥστε τὰ τοιαῦτα χαχὰ παρὰ Θεοῦ γίνεται, τῶν ἀληθινῶν καχῶν τὴν γένεσιν ἐξαιροῦντα. Αἴ τε γὰρ κατὰ τὸ σῶμα χαχώσεις, καὶ τὰ ἐχτὸς ἐπίπονα, πρὸς ἐποχὴν τῆς ἁμαρτίας ἐπινενόηνται. ᾿Ανατοεῖ τοίνυν τὸ καχὸν ὁ Θεός" οὐχὶ δὲ τὸ χαχὸν ἐχ τοῦ Θεοῦ - ἐπεὶ καὶ ὁ ἰατρὸς ἐξαιρεῖ τὴν νόσον, ἀλλ᾽ οὐχὶ νόσον ἐμδάλλει τῷ σώματι. Πόλεων δὲ ἀφανισμοὶ, σεισμοί τε καὶ ἐπιχλύσεις, καὶ στρατοπέδων ἀπώλειαι, καὶ ναυάγια, καὶ πᾶσαι πολυάνθρωποι φθοραὶ, εἴτε ἐχ γῆς, εἴτε ἐχ θαλάσσης, εἴτε ἐξ ἀέρος, ἣ πυρὸς, ἣ ἐξ ὁποιασοῦν αἰτίας ἐπιγινόμεναι, εἰς τὸν τῶν ὑπολειπομένων σωφρονισμὸν γίνονται, τὴν πάνδημον πονηρίαν δημοσίαις μάστιξι τοῦ Θεοῦ σωφρονίζοντος. Τὸ μὲν οὖν χυρίως χαχὸν ἡ ἁμαρτία, ὅπερ μάλιστά ἐστι τῆς τοῦ χαχοῦ προσηγορίας ἄξιον, … ὄντος ἣ ἀπέχεσθαι τῆς πονηρίας, ἣ μοχθηροῖς εἷναι" τῶν δὲ λοιπῶν τὰ μὲν ὡς ἀγωνίσματα εἰς ἐπίδειξιν ἀνδρείας προδάλλεται, ὡς τῷ Ἰὼδ ἡ τῶν παίδων στέρησις, ὁ τοῦ πλούτου παντὸς ἐν μιᾷ καιροῦ ῥοπῇ ἀφανισμὸς, ἡ διὰ τοῦ ἕλχους πληγή᾽ τὰ δὲ ὡς θεραπεία τῶν ἡμαρτημένων, ὡς τῷ Δαῤὶδ ἡ περὶ τὸν οἶχον αἰσχύνη, παρανόμου ἐπιθυμίας δίχας ἀποτιννύντι. Καὶ πάλιν χατενοήσαμεν ἄλλο τι εἶδος τῶν φοδερῶν παρὰ τῆς δικαίας τοῦ Θεοῦ χρίσεως ἐπαγόμενον, ἐπὶ τῷ σωφρονεστέρους ποιῆσαι τοὺς πρὸς ἁμαρτίαν εὐολισθήτους " ὡς ὁ Δαθὰν καὶ ᾿Αὔειρὼν ὑπὸ τῆς γῆς κατεπόθησαν, βαράθρων αὐτοῖς καὶ 'χασμάτων ὑποῤῥαγέντων. Ἐνταῦθα γὰρ οὐχ αὑτοί τι τῷ τοιούτῳ τρόπῳ τῆς κολάσεως βελτίους γεγόνασι (πῶς γὰρ οἱ χαταδάντες εἰς ἄδου :), ἀλλὰ τοὺς λοιποὺς σωφρονεστέρους τῷ ὑποδείγματι πετιᾷ. Οὕτως ἐξετρίδησαν οἱ προενοιχοῦντες τὴν Παλαιστίνην. “Ὥστε, χἂν λέγῃ ποτὲ ὁ ᾿Απόστολος, Σχεύη ὀργῆς κατηρτισμένα εἰς ἀπώλειαν, μὴ κατασχευὴν τινα πονηρὰν οἰηθῶμεν εἶναι τοῦ Φαραώ (οὕτω γὰρ ἐπὶ τὸν κατασχευάσαντα διχαιότερον ἧ αἰτία μετενεχθήσεται)" ἀλλ᾽ ὅταν ἀχούσῃς σκχεύη, νόει, ὅτι πρός τι χρήσιμον ἕκαστος ἡμῶν πεποίηται. Καὶ ὥσπερ ἕν᾽ τῇ μεγάλῃ οἰκίᾳ τὸ μέν τοι χρυσοῦν ἐστι σχεῦος, τὸ δὲ ἀργυροῦν, τὸ δὲ ὀστράκινον, τὸ δὲ ξύλινον (τῆς προαιρέσεως ἑκάστου τὴν πρὸς τὰς ὕλας ὁμοιότητα παρεχομένης" καὶ χρυσοῦν μὲν ἔστι σχεῦος ὁ χαθαρὸς τὸν τρόπον καὶ ἄδολος" ἀργυροῦν ο δὲ, ὁ ὑποδεέστερος ἐχείνου κατὰ τὴν ἀξίαν" ὁστράχινον δὲ, ὁ τὰ γήινα φρονῶν καὶ πρὸς συντριθὴν ἐπιτῆδειος- καὶ ξύλινον, ὁ εὐχόλως διὰ τῆς ἁμαρτίας χαταῤῥυπούμενος καὶ ὕλη γινόμενος τῷ αἰωνίῳ πυρί) " οὕτω καὶ ὀργῆς σκεῦος, ὁ πᾶσαν τὴν τοῦ διαδόλου ἐνέργειαν, ὥσπερ ἀγγεῖον, χωρήσας, καὶ διὰ τὴν ἐγγενομένην αὐτῷ ἐχ τῆς φθορᾶς δυσωδίαν οὐχέτι ἀχθῆναι πρὸς χρῆσιν δυνάμενος, ἀλλ᾽ ἀφανισμοῦ μόνου καὶ ἀπωλείας"ἄξιος. Διόπερ, ἐπειδὴ ἔδει συντριδῆναι αὐτὸν, ὁ φρόνιμος καὶ σοφὸς τῶν ψυχῶν οἰχονόμυς διῳχήσατο. αὐτὸν περιφανῆ γενέσθαι καὶ πᾶσιν ἐξάκουστον, ἵνα ἄλλοις γοῦν ὠφέλιμος διὰ τοῦ πάθους γένηται, ἐπειδὴ αὐτὸς ὑπὸ τῆς ἄγαν χαχίας ἀνίατος ἦν. Ἐσχλήρυνε δὲ αὐτὸν, τῇ μαχροθυμίᾳ καὶ τῇ τῆς τιμωρίας ἀναδολῇ ἐπιτείνων αὑτοῦ τὴν καχίαν, ἵνα, εἰς τὸν ἔσχατον ὅρον αὐξηθείσης αὐτοῦ τῆς πονηρίας, τὸ δίχαιον ἐπ᾽ αὐτῷ τῆς θείας χρίσεως διαφανῇ. Διὰ τοῦτο ἀπὸ μιχροτέρων πληγῶν ἀεὶ προστιθεὶς καὶ ἐπιτείνων τὰς μάστιγας, οὐκ ἐμάλαξεν αὐτοῦ τὸ ἀνυπόταχτον, ἀλλ᾽ εὕρισχεν αὐτὸν καὶ τῆς ἀνοχῆς τοῦ Θεοῦ χαταφρονοῦντα, καὶ τοῖς ἐπαγομένοις αὐτῷ δεινοῖς ὑπὸ τῆς συνηθείας ἐμμελετήσαντα. Καὶ οὐδὲ οὕτως αὐτὸν παρέδωχε τῷ θανάτῳ, ἕως αὐτὸς ἑαυτὸν ἐποίησεν ὑποδρύχριον, ἐν τῇ ὑπερηφανίᾳ τῆς χαρδίας αὐτοῦ τῆς τῶν δικαίων πορείας χατατολμῆσας, καὶ νομίσας ὥσπερ τῷ λαῷ τοῦ Θεοῦ, οὕτω καὶ αὐτῷ βάσιμον ἔσεσθαι τὴν Ἐρυθρὰν θάλασσαν. Ταῦτα δὴ οὖν εἰδὼς παρὰ θεοῦ, καὶ διῃρημένα. ἔχων παρὰ σεαυτῷ τοῦ χκαχοῦ τὰ εἴδη, καὶ εἰδὼς τί μὲν τὸ ὄντως καχὸν, ὅτι ἡ ἁμαρτία, ἧς τὸ τέλος ἀπώλεια" τί δὲ τὸ δοχοῦν μὲν καχὸν διὰ τὸ τῆς αἰσθήσεως ἀλγεινὸν, ἀγαθοῦ δὲ δύναμιν ἔχον, ὡς αἱ χαχώσεις αἱ πρὸς ἐποχὴν τῆς ἁμαρτίας ἐπαγόμεναι, ὧν οἱ καρποὶ σωτηρία ψυχῶν αἰώνιος - παῦσαι δυσαρεστούμενος ταῖς θείαις οἰκονομίαις: ὅλως δὲ μήτε Θεὸν αἴτιον ἡγοῦ τῆς ὑπάρξεως τοῦ καχοῦ, μήτε ἰδίαν ὑπόστασιν τοῦ χαχοῦ εἶναι φαντάζου. Οὐ γάρ ἔστιν ὑφεστὼς, ὥσπερ τι ζῶον, ἡ πονηρία“ οὔτε οὐσίαν αὐτῆς ἐνυπόστατον παραστῆσαι ἔχομεν. Στέρησις γὰρ ἀγαθοῦ ἐστι τὸ χαχόν. ᾿Οφθαλμὸς ἐκτίσθη, τυφλότης δὲ τῇ ἀπωλείᾳ τῶν ὀφθαλμῶν ἐπεγένετο. Ὥστε, εἰ μὴ ἣν φθαρτῆς φύσεως ὁ ὀφθαλμὸς, οὐχ ἂν ἔσχεν ἣ τυφλότης παρείσδυσιν. Οὕτω καὶ τὸ χαχὸν οὐχ ἐν ἰδίᾳ ὑπάρξει ἐστὶν, ἀλλὰ τοῖς τῆς ψυχῆς πηρώμασιν ἐπιγίνεται. Οὔτε γὰρ ἀγέννητόν ἔστιν, ὡς ὁ τῶν ἀσεδῶν λόγος, ὁμότιμον ποιούντῶν τῇ ἀγαθῇ φύσει τὴν πονηρὰν, εἴπερ ἀμφότερα ἄναρχα καὶ γενέσεώς ἐστιν ἀνώτερα " οὔτε μὴν γεννητόν. Εἰ γὰρ πάντα ἐχ τοῦ Θεοῦ, πῶς τὸ κακὸν ἐχ τοῦ ἀναθοῦ; Οὐδὲ γὰρ τὸ αἰσχρὸν ἀπὸ τοῦ γαλοῦ, οὔτε ἡ χαχία ἀπὸ τῆς ἀρετῆς. ᾿Ανάγνωθι τὴν χοσμοποιίαν, καὶ εὑρήσεις, ὅτι ἐχεῖ Πάντα καλὰ, καὶ χα.ἰὰ «λἰαν. Οὐ τοίνυν τὸ χαχὸν τοῖς χαλοῖς συνεχτίσθη. ᾿Αλλ᾽ οὐδὲ ἡ νοητὴ μένη τῇ πονηρίᾳ εἰς τὸ εἶναι παρήχθη. Εὲ γὰρ τὰ σωματιχὰ οὐχ ἔσχεν ἐν ἑαυτοῖς τὸ καχὸν συγχτι- (5 Οοἷῦ. ιεγιϊυ 5. ορον αὐτοῦ.. Μοχ εὐϊιὶ δίχαιον ἐπ᾽ αὐτοῦ. Αἱ αυΐηφιιο π|88. ἐπ᾽ αὐτῷ. ποῖ πι55. (πη) θο 5ληὶ παύσῃ. ὍδΙν. (ογι 8. οὐ τϑίοτὶ αἱτὸ φυΐβ πιοάο ἰεραϊ, οὐ πὶ ΡΓῸ μὰ ν008 [πὶ τὰπι; ἀυοιποάο 3ρἰ γί υ8}18 Ἰοηρα ρυν δία ἃς βδποῖ!- Α ζόμενον, πῶς ἂν τὰ νοητά, τοσοῦτον χαθαρότητι καὶ εἰ : ἃ 4υὰ υϑὶ ὀχοίαϊξ, γαγ 8 που 8 ἃς ἀἰναγβὶβ υἱἁγιασμῷ διαφέροντα, χοινὴν ἂν ἔσχε πρὸς τὸ χαχὸν τὴν ὑπόστασιν; ᾿Αλλὰ μὴν ἔστι τὸ καχὸν, καὶ ἡ ἐνέργεια δείχνυσι πολὺ χατὰ τοῦ βίου παντὸς χεχυμένον. Πόθεν οὖν αὐτῷ τὸ εἶναι, εἰ μήτε ἄναρχόν ἔστι, φησὶ, μῆτε πεποίηται; ᾿Αντερωτάσθωσαν οἱ τὰ τοιαῦτα ἐπιζητοῦντες " Πόθεν νόσοι; πόθεν αἱ πηρώσεις τοῦ σώματος; Οὔτε γὰρ ἀγέννητος ἣ νόσος, οὔτε μὴν δημιούργημα τοῦ Θεοῦ. ᾿Αλλ᾽ ἐχτίσθη μὲν τὰ ζῶα μετὰ τῆς πρεπούσης αὐτοῖς χατασχευῆῇς χατὰ φύσιν, καὶ παρήχθη πρὸς τὴν ζωὴν ἀπηρτισμένα τοῖς μέλεσιν, ἐνόσησε δὲ τοῦ χατὰ φύσιν παρατραπέντα. ΠΩ γὰρ τῆς ὑγιείας ἢ διὰ πονηρὰν δίαιταν ἣ δι᾽ ἔχτισεν ὁ Θεὸς, οὐχὶ νόσον " καὶ ψυχὴν τοίνυν ἐποΐησεν ὁ Θεὸς, οὐχὶ δὲ ἁμαρτίαν: ἐχαχώθη δὲ ἡ ψυχῇ, παρατραπεῖσα τοῦ χατὰ φύσιν. Τί δὲ ἣν αὐτῇ τὸ προηγούμενον ἀγαθόν; Ἡ προσεδρεία τοῦ Θεοῦ, καὶ ἡ διὰ τῆς ἀγάπης συνάφεια : ἧς ἐχπεσοῦσα, τοῖς ποιχίλοις καὶ πολυτρόποις ἀῤῥωστήμασιν ἔχαχώθη. Διὰ τί δὲ ὅλως δεχτικὴ τοῦ χαχοῦ; Διὰ τὴν αὐτεξούσιον ὁρμὴν, μάλιστα πρέπουσαν λογιχῇ φύσει. Λελυμένη γὰρ πάσης ἀνάγχης, καὶ αὐθαίρετον ζωὴν λαθοῦσα παρὰ τοῦ χτίσαντος, διὰ τὸ κατ᾽ εἰχόνα γεγενῆσθαι Θεοῦ, νοεῖ μὲν τὸ ἀγαθὸν, καὶ οἶδεν αὐτοῦ τὴν ἀπόλαυσιν, καὶ ἔχει ἐξουσίαν καὶ δύναμιν, ἐπιμένουσα τῇ τοῦ χαλοῦ θεωρίᾳ καὶ τῇ ἀπολαύσει τῶν νοητῶν, διαφυλάσσειν αὑτῆς τὴν κατὰ φύσιν ζωήν᾽ ἔχει δὲ ἐξουσίαν καὶ ἀπονεῦσαί ποτε τοῦ χαλοῦ. Τοῦτο δὲ συμδαίνει αὑτῇ, ὅταν, κόρον λαδοῦσα τῆς μαχαρίας τέρψεως, καὶ οἷον νυσταγμῷ τινι βαρυνθεῖσα καὶ ἀποῤῥυεῖσα τῶν ἄνωθεν, τῇ σαρχὶ διὰ «τὰς αἰσχρὰς τῶν ἡδονῶν ἀπολαύσεις ἀναμιχθῇ. Ἦν ποτε ὁ᾿Αδὰμ ἄνω, οὐ τόπῳ, ἀλλὰ τῇ προαιρέσει, ὅτε, ἄρτι ψυχωθεὶς καὶ ἀναθλέψας πρὸς οὐρανὸν, περιχαρὴς τοῖς ὁρωμένοις γενόμενος, ὑπεραγαπῶν τὸν εὐεργέτην, ζωῆς μὲν αἰωνίου ἀπόλαυσιν χαρισάμενον, τρυφαῖς δὲ παραδείσου ἐναναπαύσαντα, ἀρχὴν δὲ δόντα χατὰ τὴν τῶν ἀγγέλων, καὶ ἀρχαγγέλοις αὐτὸν ποιήσαντα ὁμοδίαιτον, καὶ φωνῆς θείας ἀκροατήν " ἐπὶ πᾶσι τούτοις ὑπερασπιζόμενος παρὰ Θεοῦ, καὶ ἀπολαύων τῶν αὐτοῦ ἀγαθῶν, ταχὺ πάντων ἀναπλησθεὶς, καὶ οἷον ἐξυδρίσας τῷ χόρῳ, τὸ τοῖς σαρχίνοις ὀφθαλμοῖς φανὲν τερπνὸν τοῦ νοητοῦ προετίμησε χάλλους, καὶ τὴν πλησμονὴν τῆς γαετρὸς τῶν πνευματιχῶν ἀπολαύσεων τιμιωτέραν ἔθετο. Ἔξω μὲν εὐθὺς ἦν τοῦ παραδείσου, ἔξω δὲ τῆς μακαρίας ἐχείνης διαγωγῆς. οὐχ ἐξ ἀνάγχης χαχὸς, ἀλλ᾽ ἐξ ἀδουλίας, γενόμενος. Διὰ τοῦτο καὶ ἥμαρτε μὲν διὰ μοχθηρὰν προαίρεσιν, ἀπέθανε δὲ διὰ τὴν ἁμαρτίαν" Τὰ γὰρ ὀψώνια τῆς ἁμαρτίας θάνατος. Ὅσον γὰρ ἀφίστατο τῆς ζωῆς, τοσοῦτον προσήγγιζε τῷ θανάτῳ. Ζωὴ γὰρ ὁ Θεός" στέρτσις δὲ τῆς ζωῆς θάνατος. Ὥστε ἑαυτῷ τὸν θάνατον ὁ ᾿Αδὰμ διὰ τῆς ἀναχωρήσεως τοῦ Θεοῦ χατεσχεύασε, χατὰ τὸ γεγραμμένον, ὅτι Ἰδοὺ οἱ μακρύγοντες ἑαυτοὺς ἀπὸ σοῦ, ἀπο.ιιοῦνται. Οὕτως οὐχὶ Θεὸς ἔχτισε θάνατον, ἀλλ᾽ ἡμεῖς ἑαυτοῖς ἐχ πονηρᾶς γνώμης ἐπεσπασάμεθα. Οὐ μὴν οὐδὲ ἐχώλυσε τὴν διάλυσιν διὰ τὰς προειρημένας αἰτίας, ἵνα μὴ ἀθάνατον ἡμῖν τὴν ἀῤῥωστίαν διατηρήσῃ. Ὥσπερ ἂν εἴ τις σχεῦος πήλινον διαῤῥυὲν μὴ καταδέχοιτο παραδοῦναι πυρὶ, ἕως ἂν τὸ ἐνυπάρχον αὐτῷ πάθος διὰ τῆς ἀναπλάσεως ἐξιάσαιτο. ᾿Αλλὰ διὰ τί οὐχ ἐν τῇ χατασχευῇ τὸ ἀναμάρτητον ἔσχομεν, φησὶν, ὥστε μηδὲ βουλομέγοις ἡμῖν ὑπάρχειν τὸ ἁμαρτάνειν; Ὅτι καὶ σὺ τοὺς οἰχέτας, οὐχ ὅταν δεσμίους ἔχῃς, εὔνους ὑπολαμθάνεις, ἀλλ᾽ ὅταν ἐχουσίως ἴδης ἀποπληροῦντάς σοι τὰ χαθήχοντα. Καὶ Θεῷ τοίνυν οὐ τὸ ἢναγχασμένον φίλον, ἀλλὰ τὸ ἐξ ἀρετῆς χατορθούμενον. ᾿Αρετὴ δὲ ἐχ προαιρέσεως, καὶ οὐχ ἐξ ἀνάγκης γίνεται. Πρηαΐρεσις δὲ τῶν ἐφ᾽ ἡμῖν ἤρτηται. Τὸ δὲ ἐφ᾽ ἡμῖν ἐστι τὸ αὑτεξούτιον. Ὁ τοίνυν μεμφόμενος τὸν ποιητὴν ὡς μὴ φυσιχῶς χατασχευάσαντα ἡμᾶς ἀναμαρτήτους, οὐδὲν ἕτερον ἣ τὴν ἄλογον φύσιν τῆς λογιχῆς προτιμᾷ, καὶ τὴν ἀκίνητον καὶ ἀνόρμητον τῆς προαιρε… ἀλλ᾽ ἀναγκαίως εἴρηται, ἵνα μὴ, εἰς βυθὸν διαλογισμῶν ἐμπεσὼν, πρὸς τῇ στερήσει τῶν περισπουδάστων, ἔτι καὶ Θεοῦ στέρησιν ὑπομείνης. Παυσώμεθα οὖν ἐπανορθούμενοι τὸν σοφόν. Παυσώμεθα τὸ βέλτιον τῶν παρ᾽ αὐτοῦ γινομένων ἐπιζητοῦντες. Εἰ γὰρ καὶ τῶν κατὰ μέρος οἰχονομουμένων διαφεύγουσιν ἐμᾶς οἱ λόγοι, ἀλλ᾽ ἕν γε ἐκεῖνο δόγμα ταῖς ψυχαῖς ἡμῶν ἐνυπαρχέτω, τὸ, μηδὲν χαχὸν παρὰ τοῦ ἀγα-
Polloi tēs didaschalias hoi tropoi, hoi dia hieropsaltou Dadid para tou energountos en hautǭ Pneumatos hypodeichthentes hēmin. Pote men gar, ta oicheia pathē diēgoumenos hēmin ho prophētēs, kai hopōs ēnenche ta sympiptonta gennaiōs, dia tou chath᾽ heauton hypodeigmatos didaschalian hēmin enargestatēn tēs hypomonēs chatalimpanei, hōs hotan legę̄" Kyrie, ti eplēthynthēsan hoi thlibontes me? pote de tēn agathotēta synistēsi tou Theou, kai to tachos autou tēs antilēpseōs, hēn parechetai tois alēthinōs echzētousin auton, legōn: En tǭ epikaleisthai me eisēkouse mou ho Theos tēs dichaiosygēs mou " isodynamounta tǭ prophētę̄ phthengomenos tǭ eiponti" Eti «lountos sou, erei" ᾿Idou pardimi. Toutestin" Ouch ephthēn epikalesamenos, kai proelade to telos tēs epichlēseōs hē achoē tou Theou. Palin hiketērias prospherōn tǭ Theǭ kai deēseis, echdidaschei hēmas tina «ropon prosēche tous en hamartiais ontas exileousthai ton Theon " Kyrie, mē tǭ thymǭ sou elenxę̄s me, mēde tę̄ orgę̄ sou paideusę̄s me. En de tǭ dōdekatǭ psaliaǭ paratasin tina peirasmou endeixamenos en tǭ legein. Heōs pote, Kyrie, epilēsę̄ mou eis telos? kai di holou tou psalmou didaxas hēmas mē echchachein en tais thlipsesin, all' anamenein tēn agathotēta tou Theou, kai eidena!, hoti oichonomią tini paradidōsin hēmas tais thlipsesi, chata tēn analogian tēs enyparchousēs hechastǭ pisteōs to metron epagōn tōn basanistēriōn. Epei oun eirētai to, Heōs pote, Kyrid, epilēsę̄ mou eis teios? kai to, Heōs pote apostrepheis to prosōpon sou ap' emou? euthys metadainei epi to tōn atheōn chachon " hou, hotan michron autois t' tōn chata ton bion proschrousę̄, mē pherontes tas dyscholōteras tōn pragmatōn peristaseis, euthys amphidoloi ginontai tais dianoiais, ei esti Theos epimeloumenos tōn tę̄de, ei ephorą. ta kath᾽ echaston, ei dianemei hekastǭ ta pros axian. Eita. hotan epi pleion idōsin heautous para- «hois to ponēron dogma, kai apophainontai en tais chardiais autōn, hoti Ouch esti Theos. Eipen aphrōn an kardią autou" Ouk esti Theos. Kai touto emdallomenos eis ton heautou noun, apheidōs loipon dia pasēs hamartias chōrei. Ei gar ouk estin ho Ō epischopōn, ei ouk estin ho antididous hechastǭ chata tēn axian tōn bediōmenōn, te chōlyei chatadynasteuein ton penēta, orphanous phoneuein, chēran kai prosēlyton apochteinein, pasēs anosias praxeōs chatatolmąn, achathartois kai bdelychtois pathesi kai pasais chtēnōdesin epithnmiais molynesthai? Dia touto hōs hepomenon tǭ mē einai Theon, epēgage to" diephtharēsan, kai eddechychthēsan en epitēdeumasin. ᾿Amēchanon gar echtrapēnai tēs dikaias hodou, mē lēthēn Theou tais psychais nosēsantas. Pothen ta ethnē paradedotai eis adochimon noun, kai poiei ta mē chathēchonta? Ouch epeidē eipon" Ouk esti Theos? Pothen empeptōchasin eis ta pathę̄ tēs atimias, kai hai men thēleiai par᾽ autois͵ metēllaxan tēn physichēn chrēsin eis tēn para physin, haryenes de en arsesi tēn aschēmosynēn chatergazontai.? Ouch epeidē ēllaxan tēn doxan tou aphthartou Theou en homoiōmati chtēnōn kai tetrapodōn kai herpetōn? Dphrōn oun, hōs alēthōs esterēmenos nou kai phronēseōs, ho legōn, hoti Ouch esti Theos. Paraplēsios de toutǭ, kai ouden kata tēn aphrosynēn apoleipomenos, kai ho legōn tōn chachōn aition einai ton Theon. Homotimon gar autōn einai tithemai tēn amar.. tian, dioti hechateroi homoiōs aonountai ton agathon ho men ouch einai to parapan legōn, ho de ouk agathon hauton einai diorizomenos. Ei gar chachōn aitios, ouch agathos dēlonoti hōste amphoterōthen estin arnēsis tou Theou. Pothen oun, phēsin, hai, nosoi? pothen hai tōn thanatōn aōriai? pothen ae panōlethriai tōn poleōn? ta nauagia, hoi polemoi, hoi loimoi? Kai gar chacha, phēsi, tauta, kai panta Theou poiēmata. Hōste tina echomen allon kai ouchi ton Theon tōn ginomenōn epaitiasasthai? Deur) dē oun, epeidē eis to polythryllēton empeptōchamen zētēma, epi tina homologoumenēn archēn ton logon … olēma, tranēn kai asynchyton tēn peri autou ex… Hen men dē touto echein dei proeilēmmenon en tais dianoiais hēmōn, hoti, poeēma ontes tou agathou Theou, kai hyp᾽ autou synchrotoumenoi, michra te kai meixō peri hēmas oikonomountos, oute pathoimen an ti, mē boulomenou Theou, oute mēn hōn paschomen bladeron ti estin, hē toiouton, hōste eneinai beltion ti chan epinoią ladein. Ech Theou men gar hoi thanatoi" ou mēn ponēron pantōs ho thanatos, plēn ei mē tis legoi ton tou hamartōlou " diote tōn en adou cholaseōn archē tynchanei hē apallagē tōn enteuthen, Palin de ta en adou chacha ou Theon echei ton aition, all᾽ hēmas autous. ᾿Archē gar kai rhixa tēs hamartias to eph᾽ hēmin kai to autexousion. Hois gar exēn apechomenois tou chachou mēden deinon echein, houtoi di᾽ hēdonēs eis tēn hamartian deleasthentes, tina an eipoimen euprepē logon, to mē ouchi autoi heautois aitioi tōn algeinōn gegenēsthai? Kachon toinyn to men hōs pros tēn hēmeteran aisthēsin, to de hōs poos tēn heautou physin. To men oun physei chachon ex hēmōn ērtētai, adichia, aselgeia, aphrosynē, deilia, phthonoi, phonoi, pharmacheiai, rhądiourgiai, kai hosa toutois syngenē pathēmata, tēn kat᾽ eichona tou chtisantos gegenēmenēn psychēn chatarrhypaïinonta, epischotein autēs tǭ challei pephyche. Palin chachon legomen to hēmin epiponon kai odynēron pros tēn aisthēsin, noson sōmatos, kai plēgas sōmatos, kai tōn anankaiōn tēn endeian, kai adoxias, kai chrēmatōn zēmias, kai oikeiōn apodolas - hōn hechaston hēmin hypo «ou phronimou kai agathou Despotou pros to sympheron epagetai. Plouton men gar aphaireitai tōn kakōs chechrēmenōn, to pros adichian autōn organon diaphtheirōn " noson de epagei, hois lysitelesteron to pepedēsthai tois melesin, hē achōlytous echein tas pros to hamartanein hormas " thanatoi de epagontai, tōn orōn tēs zōēs plērōthentōn, ous ex archēs peri echaston epę̄xen hē dikaia tou Theou chrisis, porrhōthen to peri echaston hēmōn sympheron proole- “pomenou " limoi de kai auchmoi, kai epomodriai, choinai tines eisi plēgai poleōn kai ethnōn, tou chachou tēn ametrian cholazousai. Hōs oun euergetēs ho iatros, chan ponous, chan algēdonas empoię̄ tǭ sōmati (tę̄ nosǭ gar machetai, ouche tǭ kamnonti) " oupōs agathos ho Theos, ho tēn sōtērian tǭ panti dia tōn merichōn cholaseōn dioichoumenos. Sy de tǭ iatrǭ men ouden enchaleis, ta men temnonti, ta de o kaionti, ta de pantelōs exairounti tou sōmatos " alla kai chrēmata pou hypoteleis, kai sōtēra prosagoreueis, hoti en oligǭ merei tēn noson istēsi, prin eis holon to sōma to pathos diachythēnai. “Hotan de idēs polin epichataseistheisan tois henoichousin, hē ploion autandron kata thalassēs dialythen, chata tou alēthinou iatrou kai sōtēros glōssan chinein blasphēmon ouch ochneis. Kaitoige echrēn synienai, hoti, metria men chamnontōn kai iasima tōn anthrōpōn, hai ex epimeleias ōpheleiai paralamoanontai" hotan de kreitton apodeichthę̄ tēs therapeias to pathos, anankaia ginetai tou achreiōthentos hē allotriōsis, hōs mē dia synecheias tēn noson badizousan epi ta kairia proelthein. "Hōsper oun tēs tomēs ē tou chautēros ouch ho iatros aitios, all᾽ hē nosos " houtō kai hoi tōn poleōn aphanismoi, ech tēs ametrias tōn hamartanomenōn tēn archēn echontes, ton Theon hapasēs mempseōs apolyousin. ᾿All᾽ eiper anaitios tōn chachōn ho Theos, phēsi, pōs hē … skchotos, poiōn eirēgēn kai ktizōn chacha? Kai palin’ Katedē, phēsi, kacha para Kyriou epi pylas hierousōlēm' kai" Ouk esti kakia en poaei, hēn Kyrios ouk epoiēse. Kai en tę̄ megalę̄ phdę̄ tou Mōyseōs -?dete, idete, hoti egō eimi, kai ouk esti Theos plēn emou" egō apoktenō, kai zę̄n poiēsō" pataxō, kagō iasomai. ᾿All᾽ ouden toutōn tǭ synienti ton noun tēs Graphēę̄s katēgorian echei Theou, hōs chachōn aitiou kai poiētou" ho gar eipōn, hoti Egō ho kataskeuazōn phōs, kai poiōn skotos, tēs ktiseōs dēmiourgon heauton dia toutōn paristēsin, ouchi kachou tinos poiētēn. Hina toinyn mē nomisę̄s allon men einai tou phōtos haition, allon de tou schotous, heauton eipe tōn dochountōn enantiōs echein chata tēn chtisin poiētēn kai technitēn, hina mē zētēsę̄s allon pyros dēmiourgon, kai allon hydatos, mēde allon aeros, kai allon gēs " epeidē dochei pōs antikeisthai allēlois chata tēn tōn poiotētōn enantiōsin. Hoper ēdē tines pathontes eis polytheian hetrapēsan. Poiei de eirēnēn, kai ktizee chacha. Malista men eirēnēn poiei en soi, hotan dia tēs kalēs didaschalias chateirēneusę̄ ton noun sou, kai diallaxę̄ ta pathē ta pros tēn psychēn stasiazonta᾽ chtixzei de chacha" toutesti, metachosmei auta kai eis beltiōsin agei" hōste, apothemena to einai chacha, tēn tou chalou physin metalathein. Kardian katharan ktison en emoi, ho Theos. Ouchi nyn dēmiouyrgēson, alla tēn ech tēs chachias palaiōtheisan anakainison. Kai, Hina tous dyo ktisę̄ eis hena kaigon anthrōpon. To, ktisę̄, ouch hina ech tou mē ontos paragagę̄, all᾽ hina tous ontas metachosmēsę̄. Kai, Ei tis en Christǭ kainē ktisis. Kai palin ho Mōysēs " Ouk͵ autos houtos ho son patēr echtēsato se, kai epoiēse sϑ, kai echtise se? Saphōs gar entautha meta tēn poiēsin hē. ktisis tachtheisa didaschei hēmas, hoti epi tēs beltiōseōs tetachtai, hōs ta polla, to tēs chtiseōs onoma. Hōste Poiōn eirēnēn, houtō poiei tēn eirēnēn, ech tou ta chacha chtizein᾽ toutesti, metapoiein, kai eis beltiōsin agein. IEEpeita mentoi, chan eirēnēn noēsę̄s tēn ech tōn polemōn adeian, kai chachon eipę̄s ta acholouthounta tois polemousin epipona, echstrateias hyperorious, ponous, agrypnias, agōnias, hidrōtas, traumata, sphagas, poleōn Ho halōseis, andrapodismous, apagōgas, ta eleeina tōn halontōn theamata, kai haplōs hosa lypēra tois polemois akolouthei, legomen chrisei Theou dikaią genesthai, tois axiois cholaseōs dia tōn polemōn tas timōrias epagontos. Ē sy edoulou mē kataprēsthēnai ta Sodoma meta tas anosiourgias echeinas? hē mē chatastraphēnai tēn Hierousalēm, mēde erēmōthēnai ton naon, meta tēn phrichtēn chata tou Kyriou tōn Ioudaiōn aponoian? Genesthai de tauta pōs allōs dikaion ēn, kai ouchi dia tōn Rhōmaïchōn cheirōn, hais paredōchan ton Kyrion hēmōn hoi echthroi tēs zōēs heautōn Ioudaioi? “Hōste esti pote kai dikaiōs ta ech tou polemou kacha tois axiois epenechthę̄nai. Kai to, Egō apochtenō, kai zę̄n poiēsō, dechou men, ei boulei, kata to procheiron tēs ennoias. Oikodomei gar ho phodos tous haplousterous. Pataxō, kagō hiiasomai. Kai touto chrēsimon autothen nooumenon: tēs men plēgēs empoiϑysēs ton phodon, tēs de iaseōs eis tēn agapēn protrepomenēs. “Exesti ge mēn soi kai hypsēloteron dianoēthēnai peri tōn eirēmenōn. Egō apochtegō, tę̄ hamartią kai zę̄n poiēsō, tę̄ dichaiosynę̄. Hoson gar ho exō hēmōn anthrōpos diaphtheiretai, tosouton ho esō anachainoutai. Ouch allon oun apochteinei, kai allon zōopoiei" alla ton auton, d'᾽ hōn apochteinei, zōopoiei " kai di᾿ hōn patassei, iatai, chata tēn Paroimian tēn legousan, hoti Sy men pataxeis auton rhaddǭ, tēn de psychēn ōytou ek thagatou rhysę̄. Ouchoun patassetai men sarx, hina iathę̄ psychē" thanatoutai de hamartia, hina zēsę̄ dikaiosynē, To de, Katedē kaka para Kyriou epi pylas ᾿Ierousailēm, autothen echei tēn exēgēsin. Poia chacha? Rhophos harmatōn kai hippeuontōn. “Hotan de achousēs, Ouk esti kakia en poilei, hēn Kyrios ouk epoiēse' noei tēs chachias to onoma " hoti tēn prosagomenēn chachōsin tois hamartanousin ep diorthōsei tōn plēmmelēmatōn ho logos ainissetai. Echachōsaa gar se, phēdi, kai elimanchonēsa, hina eu se poiēsō prin eis ametron echchythēnai tēn adichian histōn, hōsper rheuma herchei tini kraterǭ kai … Dia tauta nosoi poleōn kai ethnōn, aerōn auchmoi kai aphoriai gēs, kai hai kata ton bion hechastǭ trachyterai periptōseis, tēs chachias tēn auxēsin perichoptousai, Hōste ta toiauta chacha para Theou ginetai, tōn alēthinōn kachōn tēn genesin exairounta. Ai te gar kata to sōma chachōseis, kai ta echtos epipona, pros epochēn tēs hamartias epinenoēntai. ᾿Anatoei toinyn to kachon ho Theos" ouchi de to chachon ech tou Theou - epei kai ho iatros exairei tēn noson, all᾽ ouchi noson emdallei tǭ sōmati. Poleōn de aphanismoi, seismoi te kai epichlyseis, kai stratopedōn apōleiai, kai nauagia, kai pasai polyanthrōpoi phthorai, eite ech gēs, eite ech thalassēs, eite ex aeros, hē pyros, hē ex hopoiasoun aitias epiginomenai, eis ton tōn hypoleipomenōn sōphronismon ginontai, tēn pandēmon ponērian dēmosiais mastixi tou Theou sōphronizontos. To men oun chyriōs chachon hē hamartia, hoper malista esti tēs tou chachou prosēgorias axion, … ontos hē apechesthai tēs ponērias, hē mochthērois heinai" tōn de loipōn ta men hōs agōnismata eis epideixin andreias prodalletai, hōs tǭ Iōd hē tōn paidōn sterēsis, ho tou ploutou pantos en mią kairou rhopę̄ aphanismos, hē dia tou helchous plēgē᾽ ta de hōs therapeia tōn hēmartēmenōn, hōs tǭ Darid hē peri ton oichon aischynē, paranomou epithymias dichas apotinnynti. Kai palin chatenoēsamen allo ti eidos tōn phoderōn para tēs dikaias tou Theou chriseōs epagomenon, epi tǭ sōphronesterous poiēsai tous pros hamartian euolisthētous " hōs ho Dathan kai ᾿Aueirōn hypo tēs gēs katepothēsan, barathrōn autois kai 'chasmatōn hyporrhagentōn. Entautha gar ouch hautoi ti tǭ toioutǭ tropǭ tēs kolaseōs beltious gegonasi (pōs gar hoi chatadantes eis adou :), alla tous loipous sōphronesterous tǭ hypodeigmati petią. Houtōs exetridēsan hoi proenoichountes tēn Palaistinēn. “Hōste, chan legę̄ pote ho ᾿Apostolos, Scheuē orgēs katērtismena eis apōleian, mē katascheuēn tina ponēran oiēthōmen einai tou Pharaō (houtō gar epi ton katascheuasanta dichaioteron hē aitia metenechthēsetai)" all᾽ hotan achousę̄s skcheuē, noei, hoti pros ti chrēsimon hekastos hēmōn pepoiētai. Kai hōsper hen᾽ tę̄ megalę̄ oikią to men toi chrysoun esti scheuos, to de argyroun, to de ostrakinon, to de xylinon (tēs proaireseōs hekastou tēn pros tas hylas homoiotēta parechomenēs" kai chrysoun men esti scheuos ho chatharos ton tropon kai adolos" argyroun o de, ho hypodeesteros echeinou kata tēn axian" hostrachinon de, ho ta gēina phronōn kai pros syntrithēn epitēdeios- kai xylinon, ho eucholōs dia tēs hamartias chatarrhypoumenos kai hylē ginomenos tǭ aiōniǭ pyri) " houtō kai orgēs skeuos, ho pasan tēn tou diadolou energeian, hōsper angeion, chōrēsas, kai dia tēn engenomenēn autǭ ech tēs phthoras dysōdian oucheti achthēnai pros chrēsin dynamenos, all᾽ aphanismou monou kai apōleias"axios. Dioper, epeidē edei syntridēnai auton, ho phronimos kai sophos tōn psychōn oichonomys diǭchēsato. auton periphanē genesthai kai pasin exakouston, hina allois goun ōphelimos dia tou pathous genētai, epeidē autos hypo tēs agan chachias aniatos ēn. Eschlēryne de auton, tę̄ machrothymią kai tę̄ tēs timōrias anadolę̄ epiteinōn hautou tēn kachian, hina, eis ton eschaton horon auxētheisēs autou tēs ponērias, to dichaion ep᾽ autǭ tēs theias chriseōs diaphanę̄. Dia touto apo michroterōn plēgōn aei prostitheis kai epiteinōn tas mastigas, ouk emalaxen autou to anypotachton, all᾽ heurischen auton kai tēs anochēs tou Theou chataphronounta, kai tois epagomenois autǭ deinois hypo tēs synētheias emmeletēsanta. Kai oude houtōs auton paredōche tǭ thanatǭ, heōs autos heauton epoiēsen hypodrychrion, en tę̄ hyperēphanią tēs chardias autou tēs tōn dikaiōn poreias chatatolmēsas, kai nomisas hōsper tǭ laǭ tou Theou, houtō kai autǭ basimon esesthai tēn Erythran thalassan. Tauta dē oun eidōs para theou, kai dię̄rēmena. echōn para seautǭ tou chkachou ta eidē, kai eidōs ti men to ontōs kachon, hoti hē hamartia, hēs to telos apōleia" ti de to dochoun men kachon dia to tēs aisthēseōs algeinon, agathou de dynamin echon, hōs hai chachōseis hai pros epochēn tēs hamartias epagomenai, hōn hoi karpoi sōtēria psychōn aiōnios - pausai dysarestoumenos tais theiais oikonomiais: holōs de mēte Theon aition hēgou tēs hyparxeōs tou kachou, mēte idian hypostasin tou chachou einai phantazou. Ou gar estin hyphestōs, hōsper ti zōon, hē ponēria“ oute ousian autēs enypostaton parastēsai echomen. Sterēsis gar agathou esti to chachon. ᾿Ophthalmos ektisthē, typhlotēs de tę̄ apōleią tōn ophthalmōn epegeneto. Hōste, ei mē hēn phthartēs physeōs ho ophthalmos, ouch an eschen hē typhlotēs pareisdysin. Houtō kai to chachon ouch en idią hyparxei estin, alla tois tēs psychēs pērōmasin epiginetai. Oute gar agennēton estin, hōs ho tōn asedōn logos, homotimon poiountōn tę̄ agathę̄ physei tēn ponēran, eiper amphotera anarcha kai geneseōs estin anōtera " oute mēn gennēton. Ei gar panta ech tou Theou, pōs to kakon ech tou anathou? Oude gar to aischron apo tou galou, oute hē chachia apo tēs aretēs. ᾿Anagnōthi tēn chosmopoiian, kai heurēseis, hoti echei Panta kala, kai cha.ia «lian. Ou toinyn to chachon tois chalois synechtisthē. ᾿All᾽ oude hē noētē menē tę̄ ponērią eis to einai parēchthē. Ee gar ta sōmaticha ouch eschen en heautois to kachon synchti- (5 Ooiy. iegiïy 5. oron autou.. Moch euïii dichaion ep᾽ autou. Hai auïēphiio p|88. ep᾽ autǭ. poi pi55. (pē) tho 5lēi pausę̄. HodIn. (ogi 8. ou tϑioti haito phyïb pioao ieraï, ou pi RGO ma n008 [pi tapi? auoipoao 3ri gi y8}18 Ioēra ryn dia has bdpoi!- A zomenon, pōs an ta noēta, tosouton chatharotēti kai ei : ha 4ya yϑi ochoiaïx, gag 8 pou 8 has ainagbib huiagiasmǭ diapheronta, choinēn an esche pros to chachon tēn hypostasin? ᾿Alla mēn esti to kachon, kai hē energeia deichnysi poly chata tou biou pantos chechymenon. Pothen oun autǭ to einai, ei mēte anarchon esti, phēsi, mēte pepoiētai? ᾿Anterōtasthōsan hoi ta toiauta epizētountes " Pothen nosoi? pothen hai pērōseis tou sōmatos? Oute gar agennētos hē nosos, oute mēn dēmiourgēma tou Theou. ᾿All᾽ echtisthē men ta zōa meta tēs prepousēs autois chatascheuēę̄s chata physin, kai parēchthē pros tēn zōēn apērtismena tois melesin, enosēse de tou chata physin paratrapenta. PŌ gar tēs hygieias ē dia ponēran diaitan hē di᾽ echtisen ho Theos, ouchi noson " kai psychēn toinyn epoïēsen ho Theos, ouchi de hamartian: echachōthē de hē psychę̄, paratrapeisa tou chata physin. Ti de hēn autę̄ to proēgoumenon agathon? Hē prosedreia tou Theou, kai hē dia tēs agapēs synapheia : hēs echpesousa, tois poichilois kai polytropois arrhōstēmasin echachōthē. Dia ti de holōs dechtikē tou chachou? Dia tēn autexousion hormēn, malista prepousan logichę̄ physei. Lelymenē gar pasēs ananchēs, kai authaireton zōēn lathousa para tou chtisantos, dia to kat᾽ eichona gegenēsthai Theou, noei men to agathon, kai oiden autou tēn apolausin, kai echei exousian kai dynamin, epimenousa tę̄ tou chalou theōrią kai tę̄ apolausei tōn noētōn, diaphylassein hautēs tēn kata physin zōēn᾽ echei de exousian kai aponeusai pote tou chalou. Touto de symdainei hautę̄, hotan, koron ladousa tēs macharias terpseōs, kai hoion nystagmǭ tini baryntheisa kai aporrhyeisa tōn anōthen, tę̄ sarchi dia «tas aischras tōn hēdonōn apolauseis anamichthę̄. Ēn pote ho᾿Adam anō, ou topǭ, alla tę̄ proairesei, hote, arti psychōtheis kai anathlepsas pros ouranon, pericharēs tois horōmenois genomenos, hyperagapōn ton euergetēn, zōēs men aiōniou apolausin charisamenon, tryphais de paradeisou enanapausanta, archēn de donta chata tēn tōn angelōn, kai archangelois auton poiēsanta homodiaiton, kai phōnēs theias akroatēn " epi pasi toutois hyperaspizomenos para Theou, kai apolauōn tōn autou agathōn, tachy pantōn anaplēstheis, kai hoion exydrisas tǭ chorǭ, to tois sarchinois ophthalmois phanen terpnon tou noētou proetimēse challous, kai tēn plēsmonēn tēs gaetros tōn pneumatichōn apolauseōn timiōteran etheto. Exō men euthys ēn tou paradeisou, exō de tēs makarias echeinēs diagōgēs. ouch ex ananchēs chachos, all᾽ ex adoulias, genomenos. Dia touto kai hēmarte men dia mochthēran proairesin, apethane de dia tēn hamartian" Ta gar opsōnia tēs hamartias thanatos. Hoson gar aphistato tēs zōēs, tosouton prosēngize tǭ thanatǭ. Zōē gar ho Theos" stertsis de tēs zōēs thanatos. Hōste heautǭ ton thanaton ho ᾿Adam dia tēs anachōrēseōs tou Theou chatescheuase, chata to gegrammenon, hoti Idou hoi makrygontes heautous apo sou, apo.iiountai. Houtōs ouchi Theos echtise thanaton, all᾽ hēmeis heautois ech ponēras gnōmēs epespasametha. Ou mēn oude echōlyse tēn dialysin dia tas proeirēmenas aitias, hina mē athanaton hēmin tēn arrhōstian diatērēsę̄. Hōsper an ei tis scheuos pēlinon diarrhyen mē katadechoito paradounai pyri, heōs an to enyparchon autǭ pathos dia tēs anaplaseōs exiasaito. ᾿Alla dia ti ouch en tę̄ chatascheuę̄ to anamartēton eschomen, phēsin, hōste mēde boulomegois hēmin hyparchein to hamartanein? Hoti kai sy tous oichetas, ouch hotan desmious echę̄s, eunous hypolamthaneis, all᾽ hotan echousiōs idēs apoplērountas soi ta chathēchonta. Kai Theǭ toinyn ou to ēnanchasmenon philon, alla to ex aretēs chatorthoumenon. ᾿Aretē de ech proaireseōs, kai ouch ex anankēs ginetai. Prēaïresis de tōn eph᾽ hēmin ērtētai. To de eph᾽ hēmin esti to hautexoution. Ho toinyn memphomenos ton poiētēn hōs mē physichōs chatascheuasanta hēmas anamartētous, ouden heteron hē tēn alogon physin tēs logichēs protimą, kai tēn akinēton kai anormēton tēs proaire… all᾽ anankaiōs eirētai, hina mē, eis bython dialogismōn empesōn, pros tę̄ sterēsei tōn perispoudastōn, eti kai Theou sterēsin hypomeinēs. Pausōmetha oun epanorthoumenoi ton sophon. Pausōmetha to beltion tōn par᾽ autou ginomenōn epizētountes. Ei gar kai tōn kata meros oichonomoumenōn diapheugousin emas hoi logoi, all᾽ hen ge ekeino dogma tais psychais hēmōn enyparchetō, to, mēden chachon para tou aga-
Many are the ways of teaching shown us through the holy psalmist David by the Spirit working in him. Sometimes the prophet, telling us of his own sufferings and how nobly he bore what befell him, leaves us by his own example a most vivid lesson in endurance, as when he says, "Lord, why have those who afflict me multiplied?" Sometimes he commends God's goodness and the speed of the help he gives to those who truly seek him, saying, "When I called, the God of my righteousness heard me," which is equivalent to the prophet who said, "While you are still speaking, he will say, Here I am": that is, I had not yet finished calling, and God's hearing anticipated the end of my calling. Again, offering supplications and prayers to God, he teaches us in what way those who are in sins should propitiate God: "Lord, do not rebuke me in your anger, nor discipline me in your wrath." In the twelfth psalm he showed a certain prolongation of temptation when he said, "How long, Lord, will you forget me, to the end?" and through the whole psalm taught us not to lose heart in afflictions but to wait for God's goodness, and to know that he hands us over to afflictions by a certain dispensation, bringing on the measure of trials in proportion to the faith present in each. Having said, then, "How long, Lord, will you forget me, to the end?" and "How long will you turn your face from me?" he passes at once to the evil of the godless, who, when they stumble a little in the affairs of life and cannot bear the harder turns of events, at once become doubtful in their minds whether there is a God who cares for things here, who oversees each thing, who gives each his due. Then, when they see themselves [left] longer [in their troubles, they confirm] in themselves this wicked doctrine, and declare in their hearts that there is no God. "The fool said in his heart: There is no God." And having put this into his mind, he proceeds unsparingly through every sin. For if there is no one who oversees, no one who repays each according to the worth of his life, what prevents him from oppressing the poor, murdering orphans, killing the widow and the stranger, daring every unholy deed, defiling himself with unclean and abominable passions and all brutish desires? That is why, as following from there being no God, he added: "They are corrupt, they have become abominable in their doings." For it is impossible to turn aside from the righteous way unless the soul has become sick with forgetfulness of God.
[2] Why have the Gentiles been given up to a base mind and do what is not fitting? Is it not because they said, "There is no God"? Why have they fallen into dishonorable passions, so that among them women exchanged natural relations for those contrary to nature, and men with men commit what is shameful? Is it not because they exchanged the glory of the incorruptible God for the likeness of beasts and four-footed animals and reptiles? A fool, then, truly deprived of mind and prudence, is the one who says, "There is no God." Close to him, and falling short of him in nothing as to folly, is the one who says that God is the cause of evils. For I set their sin as equal, because both alike deny the Good: the one by saying he does not exist at all, the other by declaring that he is not good. For if he is the cause of evils, he is plainly not good; so on both sides there is denial of God. "Where then," he says, "do diseases come from? Where do untimely deaths come from? Where the utter destruction of cities, shipwrecks, wars, plagues? For these are evils," he says, "and all are the works of God. So whom else have we to blame for what happens, if not God?" Come then, since we have fallen on this much-discussed question, let us bring the discussion back to some agreed principle … [and seek] a clear and unconfused [solution] about it.
[3] This one thing we must hold firmly in our minds: that since we are the work of the good God and are held together by him, who orders small and great things about us, we could neither suffer anything without God's will, nor is anything we suffer harmful, or such that something better could even be conceived. Deaths come from God; yet death is not altogether an evil, unless one means the death of the sinner, since departure from here is the beginning of the punishments in Hades. And again the evils in Hades have not God as their cause, but ourselves. For the beginning and root of sin is what is in our power and our free will. For those who could have had nothing terrible by abstaining from evil, but were enticed by pleasure into sin, what plausible account could we give, except that they themselves became the causes of their own pains? Evil, then, is of two kinds: one relative to our perception, the other by its own nature. What is evil by nature depends on us: injustice, licentiousness, folly, cowardice, envies, murders, sorceries, frauds, and the passions akin to these, which defile the soul made in the image of the Creator and naturally darken its beauty. Again, we call evil what is laborious and painful to our perception: bodily sickness, bodily blows, lack of necessities, disgrace, loss of money and of relatives; each of which is brought on us by the wise and good Master for our benefit. He takes away wealth from those who use it badly, destroying their instrument of injustice; he brings sickness on those for whom it is more profitable to be fettered in their limbs than to have unhindered impulses to sin; deaths are brought on when the limits of life are fulfilled, which God's just judgment fixed for each from the beginning, foreseeing from afar what is good for each of us; famines, droughts and excessive rains are common blows on cities and nations, chastising the excess of wickedness. As, then, the physician is a benefactor even if he causes the body pains and sufferings (for he fights the disease, not the patient), so God is good, who works out the salvation of the whole through partial punishments. You do not blame the physician for cutting some parts, burning others, removing others from the body altogether; you even pay him money and call him savior, because he stops the disease in a small part before the affliction spreads through the whole body. But when you see a city shaken down on its inhabitants, or a ship broken up at sea with all hands, you do not hesitate to move a blasphemous tongue against the true physician and savior. And yet you ought to understand that while people are moderately and curably ill, the benefits of care are applied; but when the disease proves stronger than the treatment, the removal of what has become useless is necessary, so that the disease may not spread by continuity to the vital parts. As, then, the physician is not the cause of the cutting or the cautery, but the disease, so too the destruction of cities, having its beginning in the excess of sins, frees God from all blame.
[4] "But if God is not the cause of evils," he says, "how is it [said: I am he who prepares light and] makes darkness, who makes peace and creates evils?" And again: "Evils came down from the Lord on the gates of Jerusalem"; and "There is no evil in a city which the Lord has not done." And in the great song of Moses: "See, see that I am, and there is no God besides me; I will kill and I will make alive; I will strike and I will heal." But for one who understands the mind of Scripture none of these accuses God of being the cause and maker of evils. For he who said, "I am he who prepares light and makes darkness," shows himself by these words the creator of creation, not the maker of any evil. So that you may not think that one is the cause of light and another of darkness, he said that he himself is the maker and craftsman of what seem opposed in creation, so that you may not seek one creator of fire and another of water, one of air and another of earth, since they seem in some way opposed to one another by the contrariety of their qualities; which some have already suffered, and turned to polytheism. "He makes peace and creates evils." Above all he makes peace in you, when by good teaching he calms your mind and reconciles the passions that are in revolt against the soul; and he "creates evils," that is, he refashions them and brings them to improvement, so that, putting off their being evil, they take on the nature of the good. "Create in me a clean heart, O God": not "make one now," but "renew the one grown old through wickedness." And "that he might create the two into one new man": "create" not so as to bring out of non-being, but so as to refashion those who exist. And "If anyone is in Christ, he is a new creation." And again Moses: "Is not he your father who acquired you, and made you, and created you?" Here clearly "creation," placed after "making," teaches us that the word "creation" is mostly used of improvement. So "making peace," he makes peace by "creating evils," that is, by transforming them and bringing them to improvement. Then again, even if you understand peace as freedom from wars, and call evil the hardships that follow those who wage war (campaigns abroad, labors, sleeplessness, anxieties, sweat, wounds, slaughters, the capture of cities, enslavements, deportations, the pitiable sights of the captured, and in short all the grievous things that follow wars), we say that these come about by God's just judgment, who brings punishments through wars on those who deserve them. Or would you have wished Sodom not to be burned after those unholy deeds? Or Jerusalem not to be overthrown, nor the temple made desolate, after the terrible madness of the Jews against the Lord? And how else was it just for these things to happen than by the hands of the Romans, to whom the Jews, the enemies of their own life, handed over our Lord? So the evils of war are sometimes justly brought on those who deserve them. And "I will kill and I will make alive" you may take, if you wish, in its obvious sense; for fear builds up the simpler. "I will strike and I will heal": this too is useful understood directly, the blow producing fear and the healing urging to love. But you may also understand the words in a higher way. "I will kill" by sin, "and I will make alive" by righteousness. "For as our outer man is wasting away, so the inner is being renewed." He does not kill one and make alive another, but makes alive the same one by what he kills him with, and heals by what he strikes with, according to the proverb that says, "You will strike him with the rod, but you will deliver his soul from death." So the flesh is struck that the soul may be healed; sin is put to death that righteousness may live. And "Evils came down from the Lord on the gates of Jerusalem" has its explanation in itself. What evils? "The noise of chariots and horsemen." And when you hear, "There is no evil in a city which the Lord has not done," understand the word "evil": the saying hints at the affliction brought on sinners for the correction of their faults. "For I afflicted you," it says, "and let you hunger, that I might do you good," stopping the injustice before it pours out beyond measure, as a stream is stopped by some strong barrier and …
[5] For these reasons come diseases of cities and nations, droughts of the air and barrenness of the earth, and the harsher accidents of each one's life, cutting short the growth of wickedness. So such evils come from God to remove the origin of true evils. For bodily afflictions and outward hardships have been devised to check sin. God, then, takes away evil; evil is not from God. For the physician too removes disease, but does not put disease into the body. The destruction of cities, earthquakes and floods, the loss of armies, shipwrecks, and all the destruction of many people, whether from earth or sea or air or fire or from whatever cause, happen for the correction of the survivors, God chastening the common wickedness with public scourges. What is properly evil, then, is sin, which most of all deserves the name of evil, [depending on our choice, since it is in our power] either to abstain from wickedness or to be wicked. Of the rest, some are set before us as contests to show courage, as for Job the loss of his children, the destruction of all his wealth in one moment, and the blow of the sore; others as treatment for sins, as for David the shame in his house, paying the penalty for unlawful desire. And again we have observed another kind of fearful thing brought by God's just judgment to make those who slip easily into sin more prudent: as Dathan and Abiram were swallowed by the earth, when chasms and pits broke open beneath them. Here they themselves were not made better by such a manner of punishment (for how could they, having gone down to Hades?), but by their example he makes the rest more prudent. So too the former inhabitants of Palestine were wiped out. So even if the apostle speaks of "vessels of wrath prepared for destruction," let us not think that Pharaoh was some wicked construction (for so the blame would more justly be transferred to the one who constructed him); but when you hear "vessels," understand that each of us has been made for some use. And as in a great house one vessel is of gold, another of silver, another of clay, another of wood (each one's choice providing the likeness to the materials: the gold vessel is the one pure in character and without guile; the silver, the one inferior to him in worth; the clay, the one who thinks earthly thoughts and is apt to be broken; the wooden, the one easily soiled by sin and become fuel for the eternal fire), so too a vessel of wrath is the one who has received, like a jar, the whole working of the devil, and because of the stench produced in him from corruption can no longer be put to use, but deserves only destruction and ruin. Therefore, since he had to be broken, the prudent and wise steward of souls arranged that he should become famous and heard of by all, so that he might at least be useful to others through his suffering, since he himself was incurable through his excessive wickedness. And he hardened him by intensifying his wickedness through long-suffering and the postponement of punishment, so that when his wickedness had grown to its utmost limit, the justice of the divine judgment on him might be made plain. That is why, starting from lesser blows and always adding to and intensifying the scourges, he did not soften his insubordination, but found him despising God's forbearance and grown practised by habit in the terrors brought on him. And not even so did he hand him over to death, until he made himself sink, daring in the pride of his heart to take the road of the righteous and thinking that the Red Sea would be passable for him as for the people of God. Knowing this from God, then, and having distinguished in your mind the kinds of evil, and knowing what is truly evil, namely sin, whose end is destruction, and what seems evil because it is painful to perception but has the power of good, like the afflictions brought on to check sin, whose fruits are the eternal salvation of souls, stop being displeased with the divine dispensations. In short, do not consider God the cause of the existence of evil, nor imagine that evil has a subsistence of its own. For wickedness does not subsist like some living thing, nor can we present any substantial essence of it. For evil is privation of good. The eye was created; blindness came about by the loss of the eyes. So if the eye were not of a perishable nature, blindness would have had no entry. So too evil is not in its own existence, but comes upon the maimings of the soul. For it is not unbegotten, as the impious say, who make the wicked nature equal in honor to the good, since both would be without beginning and above generation; nor yet begotten. For if all things are from God, how is evil from the good? For the ugly is not from the beautiful, nor vice from virtue. Read the creation of the world, and you will find there that "all things were good, and very good." So evil was not created along with the good things. Nor was the intelligible [creation] brought into being mixed with wickedness. For if bodily things did not have evil created along with them, how could intelligible things, so superior in purity and holiness, have had a common subsistence with evil? "But evil exists, and its activity shows it poured out widely over all of life. Where then does it have its being," he says, "if it is neither without beginning nor made?"
[6] Let those who seek such things be asked in turn: Where do diseases come from? Where the maimings of the body? For disease is not unbegotten, nor yet a creation of God. Living creatures were created with the constitution fitting them by nature, and brought into life complete in their limbs; they became sick when turned aside from what is according to nature. For [by the loss] of health, through bad diet or through [some other cause, disease arises. God, then,] created the body, not disease; and so God made the soul, but not sin; the soul was made evil when turned aside from what is according to nature. And what was its principal good? Attachment to God and union with him through love. Falling from this, it became evil with various and manifold sicknesses. And why is it capable of evil at all? Because of its free impulse, most fitting for a rational nature. For being free of all necessity, and having received from its Creator a self-chosen life because it was made in the image of God, it understands the good and knows its enjoyment, and has the freedom and power, by persevering in the contemplation of the beautiful and the enjoyment of intelligible things, to keep its life according to nature; but it also has the freedom to turn away from the beautiful at some time. This happens to it when, having grown sated with the blessed delight, and as it were weighed down by drowsiness and slipping away from things above, it is mingled with the flesh through shameful enjoyment of pleasures.
[7] Adam was once above, not in place but in his choice, when, just ensouled and looking up to heaven, rejoicing exceedingly at what he saw, he loved his benefactor beyond measure, who had granted him the enjoyment of eternal life, given him rest in the delights of paradise, given him rule like the angels', made him a companion of the archangels and a hearer of the divine voice; and with all this, shielded by God and enjoying his good things, he quickly became surfeited with them all, and as if made insolent by satiety, he preferred what appeared delightful to the fleshly eyes to the intelligible beauty, and held the filling of the belly more precious than spiritual enjoyments. At once he was outside paradise, outside that blessed life, having become evil not by necessity but by folly. That is why he sinned through a wicked choice and died because of sin: "for the wages of sin is death." For the more he withdrew from life, the nearer he came to death. For God is life, and the privation of life is death. So Adam prepared death for himself by withdrawing from God, as it is written, "Behold, those who remove themselves far from you will perish." So God did not create death, but we drew it on ourselves by a wicked will. Yet he did not prevent dissolution, for the reasons already stated, so as not to preserve our sickness immortal for us; as if someone would not consent to put a leaking clay vessel into the fire until he had healed the defect in it by refashioning it. "But why," he says, "did we not have sinlessness in our constitution, so that we could not sin even if we wished?" Because you too do not consider your servants well-disposed when you keep them bound, but when you see them fulfilling their duties to you willingly. So too what is dear to God is not what is forced but what is achieved by virtue. And virtue comes from choice, not from necessity; and choice depends on what is in our power; and what is in our power is free will. So one who blames the Maker for not constructing us sinless by nature does nothing else than prefer the irrational nature to the rational, and the motionless and impulseless to the [free and active] … but it was necessarily said, so that you might not, falling into the depth of reasonings, suffer besides the loss of what you prized the loss of God too. Let us stop, then, correcting the Wise One. Let us stop seeking something better than what he does. For even if the reasons of his particular dispensations escape us, let this one doctrine at least be established in our souls: that no evil [comes] from the Good …
Textual problem in this passage: see the notes.
Ps 3:1 (quotation, high confidence) · Ps 4:1 (quotation, high confidence) · Isa 58:9 (quotation, high confidence) · Ps 6:1 (quotation, high confidence) · Ps 13:1 (12:2 LXX) (quotation, high confidence) · Ps 14:1 (13:1 LXX) (quotation, high confidence) · Rom 1:28 (quotation, high confidence) · Rom 1:26 (quotation, high confidence) · Rom 1:27 (quotation, high confidence) · Rom 1:23 (quotation, high confidence) · Isa 45:7 (quotation, high confidence) · Mic 1:12 (quotation, high confidence) · Mic 1:13 (quotation, medium confidence) · Amos 3:6 (quotation, high confidence) · Deut 32:39 (quotation, high confidence) · Ps 51:10 (50:12 LXX) (quotation, high confidence) · Eph 2:15 (quotation, high confidence) · 2 Cor 5:17 (quotation, high confidence) · Deut 32:6 (quotation, high confidence) · Gen 19:24 (allusion, high confidence) · Luke 19:43 (allusion, medium confidence) · 2 Cor 4:16 (quotation, high confidence) · Prov 23:14 (quotation, high confidence) · Deut 8:16 (quotation, high confidence) · Job 1:19 (allusion, high confidence) · 2 Sam 12:11 (allusion, high confidence) · Num 16:32 (allusion, high confidence) · Rom 9:22 (quotation, high confidence) · 2 Tim 2:20 (allusion, high confidence) · Exod 7:3 (allusion, high confidence) · Exod 14:23 (allusion, high confidence) · Rom 6:23 (quotation, high confidence) · Gen 1:31 (quotation, high confidence) · Ps 73:27 (72:27 LXX) (quotation, high confidence) · Gen 3:6 (allusion, medium confidence)
Notes and citation
Summary: Basil argues that God is not the author of evil: true evil is sin, arising from free will; sufferings are medicinal or corrective; Scripture's 'evils from the Lord' mean chastisements or refashioning; evil has no substance of its own but is the privation of good, and death came from Adam's turning away from God.
- The staged ref holds Migne's sections 1-7; the numerals of 2, 4, 5, 6 and 7 stand in the OCR text (removed by logged corrections); 3 is placed where its numeral was mangled ('ἐξὅ'). Mark [2]-[7].
- Ps 3:1; Ps 4:1; Isa 58:9; Ps 6:1; Ps 13:1 (12:2 LXX); Ps 14:1 (13:1 LXX); Rom 1:23-28; Isa 45:7; Mic 1:12-13; Amos 3:6; Deut 32:39; Ps 51:10 (50:12 LXX); Eph 2:15; 2 Cor 5:17; Deut 32:6; Gen 19:24; Luke 19:43-44; 2 Cor 4:16; Prov 23:14; Deut 8:3, 16; Job 1-2; 2 Sam 12:10-11; Num 16:31-33; Rom 9:22; 2 Tim 2:20; Exod 7:3; Exod 14:23; Rom 6:23; Gen 1:31; Ps 73:27 (72:27 LXX); Gen 3:6.
- 'Evil is privation of good' and 'God did not create death': Basil's own doctrine, translated as written. The comments on the Jews and the fall of Jerusalem are translated as written.
- Lines are lost in several places, especially at the end (the sentence breaks off and the next ref begins a new section); marked '…' or bracketed. Footnotes, variant readings and Migne's Latin removed by logged corrections.
Notes on the original text
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Cite (SBL): Basil, Hom. 9.1 (PG 31:558; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/9-1/#p-9-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Migne PG 31 (archive.org OCR; slips, Migne's Latin and notes removed as logged corrections; sections renumbered to the Benedictine divisions) and checked privately against FOTC 9 where it has the homily; otherwise re-read against the Greek (no public-domain English).
9.8PG 31:558
Ἐπεισέρχεται δὲ τούτῳ, χατὰ τὸ ἀχόλουθον τῆς ἐννοίας, καὶ τὸ περὶ τοῦ διαδόλου ζήτημα. Πόθεν ὁ διάδολος, εἰ μὴ παμὰ Θεοῦ τὰ χαχά; Τί οὖν φαμεν: Ὅτι ὁ αὐτὸς ἡμῖν ἀρχέσει καὶ περὶ τοῦ ζητήματος τούτου λόγος, ὁ καὶ περὶ τῆς ἐν ἀνθρώποις πονηρίας ἀποδοθείς. Πόθεν γὰρ πονηρὸς ὁ ἄνθρωπος; Ἐχ τῆς οἰχείας αὐτοῦ προαιρέσεως. Πόθεν χαχὺς ὁ διάθδολος; Ἐχ τῆς αὐτῆς αἰτίας, αὐθαίρετον ἔχων καὶ αὐτὸς τὴν ζωὴν, καὶ ἐπ᾽ αὐτῷ χειμένην τὴν ἐξουσίαν, ἣ παραμένειν τῷ Θεῷ, ἢ ἀλλοτριωθῆναι ποῦ ἀγαθοῦ. Γαδριὴλ ἄγγελος, καὶ παρέστηχε τῷ Θεῷ διηνεχῶς. Ὁ Σατανᾶς ἄγγελος, καὶ ἐξέπεσε τῆς οἰχείας τάξεως παντελῶς. Κἀχεῖνον ἡ προαίρεσις ἐφύλαξεν ἐν τοῖς ἄνω, καὶ τοῦτον χατέῤῥιψε τῆς γνώμης τὸ αὐτεξούσιον. Ἐδύνατο γὰρ χἀχεῖνος ἀποστατῆσαι, καὶ οὗτος μὴ ἐχπεσεῖν. ᾿Αλλὰ τὸν μὲν διεσώσατο τῆς ἀγάπης τοῦ Θεοῦ τὸ ἀχόρεστον " τὸν δὲ ἀπόδλητον ἔδειξεν ἡ ἐχ Θεοῦ ἀναχώρησις. Τοῦτό ἐστι τὸ καχὸν, ἡ τοῦ Θεοῦ ἀλλοτρίωσις. Μιχρὰ περιστροφὴ ὀφθαλμοῦ ἢ μετὰ ἡλίου ἡμᾶς εἶναι ποιεῖ, ἢ μετὰ τῆς σχιᾶς τοῦ σώματος ἡμῶν. Κἀχεῖ μὲν ἀναθλέψαντι ἕτοιμον τὸ φωτισθῆναι, ἀπονεύσαντι δὲ πρὸς τὴν σχιὰν ἀναγκαία ἡ σχότωσις. Οὕτω πονηρὸς ὁ διάδολος, ἐκ προαιρέσεως ἔχων τὴν πονηρίαν, οὐ φύσις ἀντιχειμένη τῷ ἀγαθῷ. Πόθεν οὖν αὐτῷ ὁ πρὸς ἡμᾶς πόλεμος; Ὅτι, δοχεῖον ὧν πάσης χκαχίας, ἐδέξᾳτο καὶ τοῦ φθόνου τὴν νόσον, καὶ ἐδάσχηνεν ἡμῖν τῆς τιμῆς. Οὐ γὰρ ἤνεγχεν ἡμῶν τὴν ἄλυπον ζωὴν τὴν ἐν τῷ παραδείσῳ" δόλοις δὲ καὶ μηχαναῖς ἐξαπατῆσας τὸν ἄνθρωπον, καὶ τὴν ἐπιθυμίαν αὐτοῦ, ἣν ἔσχε πρὸς τὸ ὁμοιωθῆναι τῷ θεῷ, ταύτῃ πρὸς τὴν ἀπάτην ἀποχρησάμενος, ἔδειξε τὸ ξύλον, καὶ ἐπηγγείλατο διὰ, τῆς βρώσεως αὐτοῦ ὅμοιον τῷ Θεῷ χαταστήσειν. ᾿Εὰν γὰρ φάγητε, φησὶν, ἔσεσθε ὡς θεοὶ, γινώσκοντες καλὸν καὶ πογηρόν. Οὐχ ἐχθρὸς τοίνυν. ἡμῖν κατεσχευάσθη, ἀλλ᾽ ἐχ ζηλοτυπίας ἡμῖν εἰς ἔχθραν ἀντικατέστη. Ὁρῶν γὰρ ἑαυτὸν ἐχ τῶν ἀγγέ» χων χαταῤῥιφέντα, οὐχ ἔφερε βλέπειν τὸν γήϊνον ἐπὶ πἣν ἀξίαν τῶν ἀγγέλων διὰ προχοπῆς ἀνυψούμενον,
Epeiserchetai de toutǭ, chata to acholouthon tēs ennoias, kai to peri tou diadolou zētēma. Pothen ho diadolos, ei mē pama Theou ta chacha? Ti oun phamen: Hoti ho autos hēmin archesei kai peri tou zētēmatos toutou logos, ho kai peri tēs en anthrōpois ponērias apodotheis. Pothen gar ponēros ho anthrōpos? Ech tēs oicheias autou proaireseōs. Pothen chachys ho diathdolos? Ech tēs autēs aitias, authaireton echōn kai autos tēn zōēn, kai ep᾽ autǭ cheimenēn tēn exousian, hē paramenein tǭ Theǭ, ē allotriōthēnai pou agathou. Gadriēl angelos, kai parestēche tǭ Theǭ diēnechōs. Ho Satanas angelos, kai exepese tēs oicheias taxeōs pantelōs. Kacheinon hē proairesis ephylaxen en tois anō, kai touton chaterrhipse tēs gnōmēs to autexousion. Edynato gar chacheinos apostatēsai, kai houtos mē echpesein. ᾿Alla ton men diesōsato tēs agapēs tou Theou to achoreston " ton de apodlēton edeixen hē ech Theou anachōrēsis. Touto esti to kachon, hē tou Theou allotriōsis. Michra peristrophē ophthalmou ē meta hēliou hēmas einai poiei, ē meta tēs schias tou sōmatos hēmōn. Kachei men anathlepsanti hetoimon to phōtisthēnai, aponeusanti de pros tēn schian anankaia hē schotōsis. Houtō ponēros ho diadolos, ek proaireseōs echōn tēn ponērian, ou physis anticheimenē tǭ agathǭ. Pothen oun autǭ ho pros hēmas polemos? Hoti, docheion hōn pasēs chkachias, edexąto kai tou phthonou tēn noson, kai edaschēnen hēmin tēs timēs. Ou gar ēnenchen hēmōn tēn alypon zōēn tēn en tǭ paradeisǭ" dolois de kai mēchanais exapatēsas ton anthrōpon, kai tēn epithymian autou, hēn esche pros to homoiōthēnai tǭ theǭ, tautę̄ pros tēn apatēn apochrēsamenos, edeixe to xylon, kai epēngeilato dia, tēs brōseōs autou homoion tǭ Theǭ chatastēsein. ᾿Ean gar phagēte, phēsin, esesthe hōs theoi, ginōskontes kalon kai pogēron. Ouch echthros toinyn. hēmin katescheuasthē, all᾽ ech zēlotypias hēmin eis echthran antikatestē. Horōn gar heauton ech tōn ange» chōn chatarrhiphenta, ouch ephere blepein ton gēïnon epi pēn axian tōn angelōn dia prochopēs anypsoumenon,
Along with this, in the sequence of thought, comes the question about the devil. Where does the devil come from, if evils are not from God? What then do we say? That the same account will serve us for this question as was given about wickedness among men. Where does man's wickedness come from? From his own choice. Where does the devil's evil come from? From the same cause, since he too had a self-chosen life and the power lying with him either to remain with God or to be estranged from the good. Gabriel is an angel, and stands continually before God. Satan is an angel, and fell utterly from his proper rank. The one his choice kept among those above; the other the free will of his mind cast down. For the one could have revolted, and the other could have not fallen. But the one was preserved by his insatiable love of God; the other was made an outcast by his withdrawal from God. This is evil: estrangement from God. A small turn of the eye makes us be either with the sun or with the shadow of our body. There, for one who looks up, illumination is ready; for one who turns to the shadow, darkening is necessary. So the devil is wicked, having his wickedness by choice, not as a nature opposed to the good. Where then does his war against us come from? Because, being a receptacle of all evil, he received the disease of envy too, and begrudged us our honor. For he could not bear our griefless life in paradise. Deceiving the man by tricks and contrivances, and using for the deception the desire he had to be made like God, he showed him the tree and promised that by eating of it he would make him like God. "For if you eat," he says, "you will be like gods, knowing good and evil." He was not made our enemy, then, but out of jealousy set himself up in enmity to us. For seeing himself cast down from among the angels, he could not bear to see the earthly creature raised by progress to the dignity of the angels.
Luke 1:19 (allusion, high confidence) · Gen 3:5 (quotation, high confidence)
Notes and citation
Summary: The devil, an angel who fell by his own choice, is evil not by nature but by estrangement from God, and in envy deceived man in paradise.
- Migne's section 8 (numeral read when the text was divided but fitted as 2).
- Luke 1:19; Gen 3:5.
- Migne's Latin removed by logged corrections.
Notes on the original text
- Digital text corrected (Migne's Latin removed; margin letter removed): ζη- Ὁ τήματος → ζητήματος; διμὲ} ἴθ [ες], πἰδϑὶ παίυγαπι ἰγγαιθιδι θῖν Γαι ομδὶὶ εἰ ἱπιπηο δῖ !οπὶ ἀρῥοϊοηάίᾳιθ ἱποδρδοθῃι, ᾿ἰ 6 γα δἱ- Π|855., Ποη πύθῃ Ὁ. ᾿ δὲ] δὲδ ταῖ πα} οἷ ἰ||6 ἀξβεΐβοθγα, οἱ ᾿ΐς πο αἱ. ϑεὰ Α → ; ΓΘργοθυηι ἴδοϊ! βι 5 ἃ Π60 γϑοοϑβιιβ. ἢος οδὲ πιᾶ- ΤΩ Δ] 25 τοοορίδοι!ι ἢ, γεοθρὶϊ φυο408 ἰην ἰδ πιο Γ- Ῥγομηἶδίς Γπτυγυ πὶ, υἱ οἱ 60 νϑϑοθεθίυν, δα οοδγνώμης → γνώμης.
Cite (SBL): Basil, Hom. 9.8 (PG 31:558; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/9-1/#p-9-8). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Migne PG 31 (archive.org OCR; slips, Migne's Latin and notes removed as logged corrections; sections renumbered to the Benedictine divisions) and checked privately against FOTC 9 where it has the homily; otherwise re-read against the Greek (no public-domain English).