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the lawgiver hints to us, that he who insults his parents has not wronged them alone, but also all men. For this reason he calls all to share in the punishment, as if all have been insulted, and he gathers the entire populace and the whole city together, teaching even those who have nothing in common with the wronged to be indignant when parents are insulted, as if our common nature is insulted, and to drive such a man out not only from the city, but also from the light itself, like some plague and common disease. For such a man is an enemy and a common foe of all, of God, of nature, of the laws, and of the common life of us all. For this reason he commands all to take part together in the slaughter, as if performing a certain purification of the city. May many good things be yours, because with such pleasure you received the discourse about the parricide, and instead of stones you pelted him with your shouts; for this is proof that each of you has shown great good will toward his own father. For we are accustomed to admire most the laws that punish sins, when we are not conscious of the sins in ourselves. For all these things, then, let us give thanks to the man-loving God who cares for our life, and provides for parents, and is concerned for children, and orders all things for our salvation. For to him is due glory, honor, and worship, with the unoriginate Father, and the Holy Spirit, now and always, and unto the ages of ages. Amen.

HOMILY 5. That we are not punished on account of Adam, and that the good things are greater than the

grievous things brought in through him, if we pay attention to ourselves; and against those who run past the poor.

1. You perhaps think that the whole discourse on mastery has been completed for us; but I still see much fruit appearing in it. But do not grow weary, I beseech you, until we have harvested it all. For when the industrious husbandmen see a vine abounding with many leaves, and weighed down with much fruit, they not only cut the clusters on the outside, but they also go further in, bending back the branches, and lifting up the leaves, so that not even small berries of the grape hidden under the foliage escape their notice. Therefore, do not appear more slothful than them, nor depart, until you receive the whole; and especially, because the labor is mine, but the fruit is yours. Yesterday we accused the women, or rather not the women, but Eve, because through her sin she introduced servitude. The women might say to us: For what reason then, when she sinned, were we condemned, and the transgression was of one person, but the charge is common to all of nature? This, slaves might also say: Why indeed, when Canaan insulted his father, did the punishment pass on to the whole race? And those who fear rulers might also raise this objection: Why indeed, when others lived in wickedness, were they themselves delivered over to the yoke of rule? What then should we say to all these? For there will be one solution to all these questions: that the first ones sinned, and through their own disobedience introduced servitude; but those who came after ratified it when it had been introduced by their own sins. For if they could show themselves to be always pure from sins, perhaps they would seem to have good reason to object; but if they themselves are also liable to many penalties, the points of this defense are superfluous

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ἡμῖν ὁ νομοθέτης αἰνίττεται, ὅτι ὁ τοὺς γονέας ὑβρίζων οὐκ ἐκείνους ἠδίκηκε μόνον, ἀλλὰ καὶ πάντας ἀνθρώπους. ∆ιὰ τοῦτο πάντας ἐπὶ τὴν κοινωνίαν τῆς τιμωρίας καλεῖ, καθάπερ ὑβρισμένους ἅπαντας, καὶ δῆμον ὁμοῦ καὶ πόλιν περιίστησιν ἅπασαν, παιδεύων καὶ τοὺς οὐδὲν ἔχοντας κοινὸν πρὸς τοὺς ἠδικημένους ἐπὶ γονεῦσιν ὑβριζομένοις ἀγανακτεῖν, ὡς τῆς κοινῆς φύσεως ὑβριζομένης, καὶ τὸν τοιοῦτον ἄνθρωπον ὥσπερ λοιμόν τινα καὶ κοινὴν νόσον, μὴ τῆς πόλεως μόνον, ἀλλὰ καὶ τοῦ φωτὸς ἀπελαύνειν αὐτοῦ. Πολέμιος γὰρ ὁ τοιοῦτος καὶ κοινὸς ἁπάντων ἐστὶν ἐχθρὸς, καὶ τοῦ Θεοῦ, καὶ τῆς φύσεως, καὶ τῶν νόμων, καὶ τῆς κοινῆς ἁπάντων ἡμῶν ζωῆς. ∆ιὰ τοῦτο πάντας συνεφάπτεσθαι κελεύει τῆς σφαγῆς, ὥσπερ τινὰ καθαρμὸν τῆς πόλεως ἐργαζόμενος. Πολλὰ ὑμῖν ἀγαθὰ γένοιτο, ὅτι μετὰ τοσαύτης ἡδονῆς τοὺς περὶ τοῦ πατραλοίου λόγους ἐδέξασθε, καὶ ἀντὶ τῶν λίθων ταῖς βοαῖς αὐτὸν ἐβάλλετε· τεκμήριον γὰρ τοῦτό ἐστι τοῦ πολλὴν περὶ τὸν ἑαυτοῦ πατέρα ἕκαστον ὑμῶν τὴν εὔνοιαν ἐπιδεδεῖχθαι. Καὶ γὰρ τότε τοὺς νόμους μάλιστα θαυμάζειν εἰώθαμεν τοὺς τὰ ἁμαρτήματα κολάζοντας, ὅταν μὴ συνειδότες ἑαυτοῖς τὰ ἁμαρτήματα ὦμεν. Ὑπὲρ δὴ τούτων ἁπάντων εὐχαριστήσωμεν τῷ φιλανθρώπῳ Θεῷ τῷ κηδομένῳ τῆς ζωῆς τῆς ἡμετέρας, καὶ προνοοῦντι γονέων, καὶ παίδων φροντίζοντι, καὶ πάντα ὑπὲρ τῆς ἡμετέρας οἰκονομοῦντι σωτηρίας. Αὐτῷ γὰρ πρέπει δόξα, τιμὴ, καὶ προσκύνησις σὺν τῷ ἀνάρχῳ Πατρὶ, καὶ τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

ΛΟΓΟΣ Εʹ. Ὅτι οὐ διὰ τὸν Ἀδὰμ κολαζόμεθα, καὶ ὅτι μείζονα τῶν δι' ἐκείνου

εἰσενεχθέντων λυπηρῶν τὰ χρηστὰ, ἐὰν ἑαυτοῖς προσέχωμεν· καὶ κατὰ τῶν παρατρεχόντων τοὺς πένητας.

αʹ. Ὑμεῖς μὲν ἴσως νομίζετε τὸν περὶ τῆς δεσποτείας ἡμῖν ἅπαντα ἀπηρτίσθαι λόγον· ἐγὼ δὲ ἔτι πολὺν ὁρῶ τὸν καρπὸν ἐν αὐτῷ φαινόμενον. Ἀλλὰ μὴ ἀποκάμητε, παρακαλῶ, ἕως αὐτὸν ἅπαντα ἐκτρυγήσωμεν. Καὶ γὰρ οἱ φιλόπονοι τῶν γεωργῶν ὅταν ἴδωσιν ἄμπελον πολλοῖς μὲν τοῖς φύλλοις κομῶσαν, πολλῷ δὲ τῷ καρπῷ βριθομένην, οὐχὶ τοὺς ἔξωθεν βότρυας ἐκτέμνουσι μόνον, ἀλλὰ καὶ ἐνδοτέρω χωροῦσι τὰ κλήματα ἀνακλῶντες, καὶ τὰ φύλλα ἀναστέλλοντες, ὥστε μηδὲ μικρὰς σταφυλῆς ῥᾶγας ὑπὸ τοῖς πετάλοις κρυπτομένας λαθεῖν. Μὴ τοίνυν ἐκείνων φανῆτε ῥᾳθυμότεροι, μηδὲ ἀποστῆτε, ἕως ἂν τὸ πᾶν λάβητε· καὶ μάλιστα, ὅτι ὁ μὲν πόνος ἐμὸς, ὁ δὲ καρπὸς ὑμέτερος. Κατηγορήσαμεν χθὲς τῶν γυναικῶν, μᾶλλον δὲ οὐχὶ τῶν γυναικῶν, ἀλλὰ τῆς Εὔας, ὅτι διὰ τῆς ἁμαρτίας τὴν δουλείαν εἰσήγαγεν. Εἴποιεν ἂν αἱ γυναῖκες ἡμῖν Τίνος οὖν ἕνεκεν, ἐκείνης ἁμαρτησάσης, ἡμεῖς κατεδικάσθημεν, καὶ τὸ μὲν παράπτωμα γέγονεν ἑνὸς προσώπου, τὸ δὲ ἔγκλημα κοινὸν τῆς φύσεως ἁπάσης; Τοῦτο καὶ δοῦλοι εἴποιεν ἄν· Τί δήποτε, τοῦ Χαναὰν εἰς τὸν πατέρα ὑβρίσαντος, τὰ τῆς τιμωρίας εἰς ἅπαν διέβη τὸ γένος; Καὶ οἱ τοὺς ἄρχοντας δὲ φοβούμενοι τοῦτο ἂν αἰτιάσαιντο· Τί δήποτε, ἑτέρων ἐν πονηρίᾳ ζησάντων, αὐτοὶ τῷ ζυγῷ τῆς ἀρχῆς παρεδόθησαν; Τί οὖν ἂν εἴποιμεν ἡμεῖς πρὸς τούτους ἅπαντας; Μία γὰρ ἔσται πάντων ζητημάτων ἡ λύσις· ὅτι ἥμαρτον μὲν οἱ πρότεροι, καὶ διὰ τῆς οἰκείας παρακοῆς τὴν δουλείαν εἰσήγαγον· εἰσαχθεῖσαν δὲ οἱ μετὰ ταῦτα ταῖς παρ' ἑαυτῶν ἐκύρωσαν ἁμαρτίαις. Εἰ μὲν γὰρ ἔχοιεν ἑαυτοὺς δεῖξαι διαπαντὸς ἁμαρτημάτων ὄντας καθαροὺς, ἴσως ἂν εἴη αὐτοῖς καλῶς δοκεῖν ἀντιλέγειν· εἰ δὲ καὶ αὐτοὶ πολλοῖς εἰσιν ἐπιτιμίοις ὑπεύθυνοι, περιττὰ τὰ τῆς ἀπολογίας ταύτης