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subjection. You did not bear freedom, accept slavery. You do not know how to rule, and you have shown this through the very experience of things; become one of the ruled, and recognize your husband as lord. Your turning shall be to your husband, and he shall rule over you. And see the loving-kindness of God here. For lest, upon hearing, "He shall rule over you," she should think the dominion burdensome, he first put the name of care, saying, "Your turning shall be to your husband," that is, he will be your refuge and your harbor and your safety; in all the terrible things that come upon you I grant you to turn to him and to take refuge. Not only in this way, but he also bound them by natural necessities like some unbreakable bond, casting around them the chain of desire. Do you see how sin introduced subjection, but the resourceful and wise God used even these things for our benefit? Hear how Paul also speaks about this subjection, so that you may learn again the harmony of the Old and New Covenants. "Let a woman," he says, "learn in quietness with all subjection." Did you see him also subject the woman to the man? But wait, and you will hear the reason. Why, "In all subjection"? "For I do not permit a woman," he says, "to teach." Why? For she once taught Adam badly. Nor to have authority over a man. Why indeed? 54.595 For she once exercised authority badly. But to be in quietness. But also state the reason. "For Adam," he says, "was not deceived, but the woman being deceived, fell into transgression." For this reason he brought her down from the throne of teaching. For he who does not know how to teach, let him learn, he says; but if he should not wish to learn, but should want to teach, he will destroy both himself and his students; which is what happened then in the case of the woman. But that she is subject to the man, and was subjected because of sin, is clear from this; but I wish to hear that, "Your turning shall be to your husband, and he shall rule over you." 2. I wish to learn how Paul also discusses this care, and mixes dominion with tender affection. Where then does he do this? Writing to the Corinthians he says: "Husbands, love your wives;" behold, "Your turning shall be to your husband." "That the wives may fear their husbands;" behold, "He shall rule over you." Do you see how dominion is not burdensome, when the master is a mad lover of the one who serves, when there is fear with love? For thus the burdensome aspect of slavery is taken away. Disobedience, then, introduced one kind of rule. For do not see this, that God ordered it for what is proper, but that sin itself fashioned the nature of slavery; which is also a second form of slavery, more burdensome than the first, and it also has its origin and basis from sin. For after the flood in the time of Noah, and the common shipwreck of the whole inhabited world and that utter destruction, Ham sinned against the one who begot him, and seeing his father naked, he exposed him further by his accusation to his brothers, and from this he became a servant of his brothers. For the wickedness of his choice ruined the nobility of his nature; and very rightly so. Scripture, then, composes countless defenses for the righteous man, or rather, with one word gives him complete pardon. For it says, "Noah began to be a man of the soil." And this, "began," holds much defense concerning his drunkenness. For he knew neither how much wine he ought to drink, nor how to drink it, unmixed, or mixed with water, nor when to drink it, immediately after it was drawn from the wine-presses, or after waiting a short time. Scripture, then, through these things makes a defense for Noah; but he who was born of him, who was saved through him (for through honor to his father he was not destroyed with the deluge of the rest), not looking to nature itself, not remembering his salvation, not made sober by fear, still seeing the

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ὑποταγήν. Οὐκ ἤνεγκας τὴν ἐλευθερίαν, κατάδεξαι τὴν δουλείαν. Οὐκ οἶδας ἄρχειν, καὶ δι' αὐτῆς τῶν πραγμάτων ἔδειξας τῆς πείρας· γενοῦ τῶν ἀρχομένων, καὶ τὸν ἄνδρα ἐπίγνωθι κύριον. Πρὸς τὸν ἄνδρα σου ἡ ἀποστροφή σου, καὶ αὐτός σου κυριεύσει. Καὶ ὅρα Θεοῦ ἐνταῦθα φιλανθρωπίαν. Ἵνα γὰρ μὴ ἀκούσασα τὸ, Αὐτός σου κυριεύσει, φορτικὴν εἶναι νομίσῃ τὴν δεσποτείαν, πρότερον τὸ τῆς κηδεμονίας ἔθηκεν ὄνομα εἰπὼν, Πρὸς τὸν ἄνδρα σου ἡ ἀποστροφή σου, τουτέστιν, Ἡ καταφυγή σου καὶ ὁ λιμὴν καὶ ἡ ἀσφάλεια ἐκεῖνος ἔσται σοι· ἐν πᾶσι τοῖς ἐπιοῦσι δεινοῖς πρὸς ἐκεῖνον ἀποστρέφεσθαι καὶ καταφεύγειν σοι δίδωμι. Οὐ ταύτῃ δὲ μόνον, ἀλλὰ καὶ φυσικαῖς αὐτοὺς συνέδησεν ἀνάγκαις καθάπερ ἄῤῥηκτόν τινα δεσμὸν, τὴν ἐκ τῆς ἐπιθυμίας περιβαλὼν αὐτοῖς ἅλυσιν. Εἶδες πῶς εἰσήγαγε μὲν τὴν ὑποταγὴν ἡ ἁμαρτία, ὁ δὲ εὐμήχανος καὶ σοφὸς Θεὸς καὶ τούτοις πρὸς τὸ συμφέρον ἡμῖν ἀπεχρήσατο; Ἄκουσον πῶς καὶ Παῦλος περὶ ταύτης λέγει τῆς ὑποταγῆς, ἵνα μάθῃς πάλιν Παλαιᾶς καὶ Καινῆς τὴν συμφωνίαν. Γυνὴ, φησὶν, ἐν ἡσυχίᾳ μανθανέτω ἐν πάσῃ ὑποταγῇ. Εἶδες καὶ αὐτὸν ὑποτάξαντα τῷ ἀνδρὶ τὴν γυναῖκα; Ἀλλ' ἀνάμεινον, καὶ τὴν αἰτίαν ἀκούσῃ. ∆ιὰ τί, Ἐν πάσῃ ὑποταγῇ; Γυναῖκα γὰρ, φησὶ, διδάσκειν οὐκ ἐπιτρέπω. ∆ιὰ τί; Ἐδίδαξε γὰρ ἅπαξ κακῶς τὸν Ἀδάμ. Οὐδὲ αὐθεντεῖν τοῦ ἀνδρός. Τί δήποτε; 54.595 Καὶ γὰρ ηὐθέντησεν ἅπαξ κακῶς. Ἀλλ' εἶναι ἐν ἡσυχίᾳ. Ἀλλ' εἰπὲ καὶ τὴν αἰτίαν. Ἀδὰμ γὰρ, φησὶν, οὐκ ἠπατήθη, ἡ δὲ γυνὴ ἀπατηθεῖσα ἐν παραβάσει γέγονε. ∆ιὰ τοῦτο αὐτὴν ἀπὸ τοῦ τῆς διδασκαλίας κατεβίβασε θρόνου. Ὁ γὰρ διδάσκειν οὐκ εἰδὼς, μανθανέτω, φησίν· εἰ δὲ μὴ βούλοιτο μανθάνειν, ἀλλὰ διδάσκειν ἐθέλοι, καὶ ἑαυτὸν καὶ τοὺς μανθάνοντας προσαπολεῖ· ὅπερ οὖν καὶ ἐπὶ τῆς γυναικὸς τότε γέγονεν. Ἀλλ' ὅτι μὲν ὑποτέτακται τῷ ἀνδρὶ, καὶ διὰ τὴν ἁμαρτίαν ὑπετάγη, δῆλον ἐντεῦθεν· βούλομαι δὲ ἐκεῖνο ἀκοῦσαι, τὸ, Πρὸς τὸν ἄνδρα σου ἡ ἀποστροφή σου, καὶ αὐτός σου κυριεύσει. βʹ. Βούλομαι μαθεῖν πῶς καὶ περὶ τῆς κηδεμονίας ταύτης ὁ Παῦλος διαλέγεται, καὶ τὴν δεσποτείαν ἀναμίγνυσι τῇ φιλοστοργίᾳ. Ποῦ οὖν τοῦτο ποιεῖ; Κορινθίοις ἐπιστέλλων φησίν· Οἱ ἄνδρες, ἀγαπᾶτε τὰς γυναῖκας· ἰδοὺ τὸ, Πρὸς τὸν ἄνδρα σου ἡ ἀποστροφή σου. Αἱ γυναῖκες ἵνα φοβῶνται τοὺς ἄνδρας· ἰδοὺ τὸ, Αὐτός σου κυριεύσει. Εἶδες πῶς ἀνεπαχθὴς ἡ δεσποτεία, ὅταν ἐραστὴς μανικὸς τῆς δουλευούσης ὁ δεσπότης ᾖ, ὅταν φόβος ᾖ μετὰ ἀγάπης; Οὕτω γὰρ τὸ φορτικὸν ἀνῄρηται τῆς δουλείας. Μίαν μὲν οὖν εἰσήγαγε τὴν ἀρχὴν ἡ παρακοή. Μὴ γὰρ δὴ τοῦτο ἴδῃς, ὅτι πρὸς τὸ δέον ἐῤῥύθμισεν αὐτὴν ὁ Θεὸς, ἀλλ' ὅτι αὐτὴν τῆς δουλείας τὴν φύσιν ἡ ἁμαρτία κατεσκεύασεν· ἥ ἐστι καὶ δεύτερον δουλείας εἶδος τοῦ προτέρου φορτικώτερον, καὶ αὐτὸ δὲ τὴν ἀρχὴν καὶ τὴν ὑπόθεσιν ἐκ τῆς ἁμαρτίας ἔχει. Μετὰ γὰρ τὸν κατακλυσμὸν τὸν ἐπὶ τοῦ Νῶε, καὶ τὸ κοινὸν τῆς οἰκουμένης ἁπάσης ναυάγιον καὶ τὴν πανωλεθρίαν ἐκείνην, ἥμαρτεν εἰς τὸν γεγεννηκότα ὁ Χὰμ, καὶ γυμνωθέντα ἰδὼν τὸν πατέρα, μᾶλλον ἐγύμνωσε τῇ πρὸς τοὺς ἀδελφοὺς κατηγορίᾳ, καὶ ἐντεῦθεν οἰκέτης ἐγένετο τῶν ἀδελφῶν. Ἐλυμήνατο γὰρ τῆς φύσεως τὴν εὐγένειαν ἡ τῆς προαιρέσεως πονηρία· καὶ μάλα εἰκότως. Ἡ μὲν οὖν Γραφὴ μυρίας ὑπὲρ τοῦ δικαίου συντίθησιν ἀπολογίας, μᾶλλον δὲ ἑνὶ ῥήματι πᾶσαν αὐτῷ δίδωσι συγγνώμην. Ἤρξατο γὰρ, φησὶ, Νῶε ἄνθρωπος γεωργός. Τὸ δὲ, Ἤρξατο, τοῦτο πολλὴν ἔχει τὴν ἀπολογίαν τὴν ἐπὶ τῇ μέθῃ. Οὔτε γὰρ πόσον πιεῖν ἐχρῆν τὸν οἶνον ᾔδει, οὔτε πῶς πιεῖν, ἄκρατον, ἢ μεμιγμένον ὕδατι, οὔτε πότε πιεῖν, εὐθέως τῶν ὑποληνίων ἐξαντληθέντα, ἢ μικρὸν ἀναμείναντα χρόνον. Ἡ μὲν οὖν Γραφὴ διὰ τούτων ἀπολογεῖται ὑπὲρ τοῦ Νῶε· ὁ δὲ ἐξ αὐτοῦ γεννηθεὶς, ὁ δι' ἐκείνου σωθεὶς (διὰ γὰρ τὴν εἰς τὸν πατέρα τιμὴν οὐ συναπώλετο τῷ τῶν λοιπῶν κλυδωνίῳ), οὐ πρὸς τὴν φύσιν ἰδὼν αὐτὴν, οὐ τῆς σωτηρίας ἀναμνησθεὶς, οὐ τῷ φόβῳ σωφρονισθεὶς, ὁρῶν ἔτι τὰ