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God having accomplished these things; to Him be glory unto the ages of ages, Amen.

SERMON IV. That sin introduced three kinds of slavery; and to those who listen carelessly

and do not honor their parents. 1. You heard yesterday how God made man king and ruler of the beasts, and how He immediately cast him out of his kingdom; or rather, not God, but he cast himself out of the honor through disobedience. For to have obtained the kingdom was from the loving-kindness of God alone. For He did not give him this as a reward for achievements, but even before he came to be, He adorned him with honor. For lest you say that after man came into being and then accomplished many things, he thus drew God to give him rule over the beasts, when about to form him, He spoke concerning his rule, saying thus: "Let us make man in our image and likeness, and let them have dominion over the beasts of the earth." Before life, the honor; before creation, the crown; and before he came to be, he is raised to the royal throne. For men honor their subjects in extreme old age after many labors and countless dangers, those in peace, those in war; but God did not do so, but immediately upon his coming into being, He led him to this honor, showing that what was happening was not a reward for achievements, but divine grace, and not a debt. So, his receiving the rule was from the loving-kindness of God alone; but his falling from the rule was from his own carelessness. For just as kings depose from rule those who do not obey their commands, so also did God do in the case of man, deposing him then from his rule. But it is necessary today to say how much other honor the nature of sin took away, and how many kinds 54.594 of slavery it introduced, like some tyrant in manifold bonds, binding our nature with all sorts of powers. There is, then, a first rule and slavery, according to which men also rule over women; for after sin the need for this arose. For before the disobedience, she was of equal honor with the man; for when God was forming her, the words which He used also for the formation of the man, these He also used for the creation of the woman. Just as, then, He said concerning him, "Let us make man in our image and likeness," and did not say, "Let man be made"; so also concerning her He did not say, "Let woman be made," but here also, "Let us make a helper for him"; and not simply a helper, but, "Like him," again declaring the equal honor. For since the irrational animals introduced much fellowship of help for the need of our life, lest you should think that woman is also among the slaves, see how He makes the distinction clear. "He brought the beasts," it says, "before Adam, and there was not found a helper suitable for him, like him." What then? Is the horse not a helper, being drawn up for battle with us in wars? Is the ox not a helper, pulling the plough and toiling with us in the sowing of seeds? Are the donkey and mule not helpers, assisting us in the transportation of goods? But lest you say this, for this reason He makes the division precise. For He did not simply say that "there was not found for him a helper," but that "There was not found a helper like him." So also here, "Let us make a helper for him," not simply, but, "Let us make a helper for him like him," He said. These things were before sin; but after sin, "Your desire shall be for your husband, and he shall rule over you." "I made you," He says, "of equal honor; you did not use the authority well; turn to the

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ταῦτα ἐργασαμένου Θεοῦ· αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων Ἀμήν.

ΛΟΓΟΣ ∆ʹ. Ὅτι δουλείας τρόπους τρεῖς εἰσήγαγεν ἡ ἁμαρτία· καὶ πρὸς τοὺς ῥᾳθύμως

ἀκούοντας, καὶ μὴ τιμῶντας γονεῖς. αʹ. Ἠκούσατε χθὲς, πῶς μὲν ἐποίησε βασιλέα καὶ ἄρχοντα τῶν θηρίων τὸν ἄνθρωπον ὁ Θεὸς, πῶς δὲ αὐτὸν εὐθὺς τῆς βασιλείας ἐξέβαλε· μᾶλλον δὲ οὐχ ὁ Θεὸς, ἀλλ' αὐτὸς ἑαυτὸν διὰ τῆς παρακοῆς ἐξέβαλε τῆς τιμῆς. Τὸ μὲν γὰρ τυχεῖν τῆς βασιλείας, τῆς τοῦ Θεοῦ φιλανθρωπίας ἐγένετο μόνης. Οὐ γὰρ κατορθωμάτων αὐτῷ ταύτην ἔδωκε τὴν ἀμοιβὴν, ἀλλὰ καὶ πρὶν ἢ γενέσθαι, ἐκόσμησε τῇ τιμῇ. Ἵνα γὰρ μὴ λέγῃς, ὅτι μετὰ ταῦτα γενόμενος ὁ ἄνθρωπος, εἶτα πολλὰ κατορθώσας, οὕτως ἐπεσπάσατο τὸν Θεὸν εἰς τὸ δοῦναι αὐτῷ τὴν τῶν θηρίων ἀρχὴν, μέλλων αὐτὸν διαπλάττειν περὶ τῆς ἀρχῆς αὐτοῦ διαλέγεται οὕτω λέγων· Ποιήσωμεν ἄνθρωπον κατ' εἰκόνα καὶ καθ' ὁμοίωσιν ἡμετέραν, καὶ ἀρχέτωσαν τῶν θηρίων τῆς γῆς. Πρὸ τῆς ζωῆς ἡ τιμὴ, πρὸ τῆς δημιουργίας ὁ στέφανος, καὶ πρὶν ἢ γενέσθαι, ἐπὶ τὸν βασιλικὸν ἀνάγεται θρόνον. Ἄνθρωποι μὲν γὰρ τοὺς ὑποκειμένους αὐτοῖς ἐν ἐσχάτῳ γήρᾳ μετὰ πολλοὺς πόνους καὶ μυρίους κινδύνους, τοὺς ἐν εἰρήνῃ, τοὺς ἐν πολέμοις, τότε τιμῶσιν· ὁ δὲ Θεὸς οὐχ οὕτως, ἀλλ' εὐθέως γενόμενον αὐτὸν ἐπὶ τὴν τιμὴν ταύτην ἤγαγε, δεικνὺς ὅτι οὐ κατορθωμάτων ἐστὶν ἀμοιβὴ τὸ γινόμενον, ἀλλὰ θεία χάρις, καὶ οὐκ ὀφειλή. Τὸ μὲν οὖν λαβεῖν αὐτὸν τὴν ἀρχὴν, ἀπὸ τῆς τοῦ Θεοῦ φιλανθρωπίας ἐγένετο μόνης· τὸ δὲ ἐκπεσεῖν τῆς ἀρχῆς, ἀπὸ τῆς αὐτοῦ ῥᾳθυμίας. Ὥσπερ γὰρ οἱ βασιλεῖς τοὺς οὐχ ὑπακούοντας τοῖς αὐτῶν προστάγμασι παραλύουσι τῆς ἀρχῆς· οὕτω καὶ ὁ Θεὸς ἐποίησεν ἐπὶ τοῦ ἀνθρώπου, τότε παραλύσας αὐτὸν τῆς ἀρχῆς. Ἀναγκαῖον δὲ σήμερον εἰπεῖν, πόσην καὶ ἄλλην τιμὴν ἡ τῆς ἁμαρτίας παρείλετο φύσις, καὶ ὅσους δουλείας εἰσήγαγε 54.594 τρόπους, ὥσπερ τις τύραννος ἐν πολυτρόποις δεσμοῖς, ταῖς παντοδαπαῖς ἀρχαῖς τὴν ἡμετέραν δεσμεύουσα φύσιν. Ἔστι τοίνυν ἀρχὴ καὶ δουλεία πρώτη, καθ' ἣν καὶ γυναικῶν οἱ ἄνδρες κρατοῦσι· μετὰ γὰρ τὴν ἁμαρτίαν ἡ ταύτης ἐγένετο χρεία. Πρὸ γὰρ τῆς παρακοῆς ὁμότιμος ἦν τῷ ἀνδρί· καὶ γὰρ ὅτε ταύτην διέπλαττεν ὁ Θεὸς, οἷς ἐχρήσατο ῥήμασι καὶ ἐπὶ τῆς διαπλάσεως τοῦ ἀνδρὸς, τούτοις καὶ ἐπὶ τῆς δημιουργίας τῆς γυναικός. Ὥσπερ οὖν εἶπεν ἐπ' ἐκείνῳ, Ποιήσωμεν ἄνθρωπον κατ' εἰκόνα καὶ καθ' ὁμοίωσιν ἡμετέραν, καὶ οὐκ εἶπε, Γενηθήτω ἄνθρωπος· οὕτω καὶ ἐπὶ ταύτης οὐκ εἶπε, Γενηθήτω γυνὴ, ἀλλὰ καὶ ἐνταῦθα, Ποιήσωμεν αὐτῷ βοηθόν· καὶ οὐχ ἁπλῶς βοηθὸν, ἀλλὰ, Κατ' αὐτὸν, πάλιν τὸ ὁμότιμον δηλῶν. Ἐπειδὴ γὰρ πολλὴν εἰς τὴν τῆς ζωῆς ἡμῶν χρείαν τὰ ἄλογα τὴν τῆς βοηθείας εἰσήγαγε κοινωνίαν, ἵνα μὴ τῶν δούλων νομίσῃς εἶναι καὶ τὴν γυναῖκα, ὅρα πῶς ποιεῖ τὴν διάκρισιν φανεράν. Ἤγαγε τὰ θηρία, φησὶν, ἐνώπιον τοῦ Ἀδὰμ, καὶ οὐχ εὑρέθη βοηθὸς ὅμοιος αὐτῷ κατ' αὐτόν. Τί οὖν; ὁ ἵππος οὐ βοηθὸς, συμπαραταττόμενος ἐν τοῖς πολέμοις; ὁ βοῦς οὐ βοηθὸς, ἄροτρον ἕλκων καὶ συγκάμνων ἡμῖν ἐν ταῖς τῶν σπερμάτων καταβολαῖς; ὄνος καὶ ἡμίονος οὐ βοηθοὶ, πρὸς τὴν τῶν ἀγωγίμων ἡμῖν συμπράττοντες μετακομιδήν; Ἀλλ' ἵνα μὴ τοῦτο λέγῃς, διὰ τοῦτο ἀκριβῆ ποιεῖται τὴν διαίρεσιν. Οὐδὲ γὰρ εἶπεν ἁπλῶς, ὅτι οὐχ εὑρέθη αὐτῷ βοηθὸς, ἀλλ' ὅτι Οὐχ εὑρέθη βοηθὸς ὅμοιος αὐτῷ. Οὕτω καὶ ἐνταῦθα, Ποιήσωμεν αὐτῷ βοηθὸν, οὐχ ἁπλῶς, ἀλλὰ, Ποιήσωμεν αὐτῷ βοηθὸν κατ' αὐτὸν, εἶπε. Ταῦτα δὲ πρὸ τῆς ἁμαρτίας· μετὰ δὲ τὴν ἁμαρτίαν, Πρὸς τὸν ἄνδρα σου ἡ ἀποστροφή σου, καὶ αὐτός σου κυριεύσει. Ἐποίησά σε, φησὶν, ὁμότιμον· οὐκ ἐχρήσω καλῶς τῇ ἀρχῇ· μετάβηθι πρὸς τὴν