36

I commanded you not to eat of this alone; from it you ate. And Adam said: The woman, whom you gave to be with me, she gave me from the tree and I ate. God, being a fount of goodness, even after our faults calls us again, not wiping out the complete knowledge of the good from our reasoning, even if we through sin turn away from virtue. This God also does for Adam at the present moment, calling him as he was hiding, and saying to him: "Where are you?" For he indeed had been appointed by God to work and keep the paradise, having received this place as his own from him; but having departed from this through disobedience he consequently hears from God: "Where are you?" That indeed the post, which one is entrusted with, is called a place, it is possible to learn from the Acts of the Apostles, when the apostles, wishing to appoint a disciple in place of Judas who betrayed Jesus, offered up a prayer to God and said: "You, Lord, who know the hearts of all, show the one to take the place of this ministry." And it followed for Adam who transgressed the divine order that he also fell from the suitable place of his post; for he was cast out of paradise. And the "where are you?" could also be intended to cause shame: for I indeed 91 placed you in virtue, but now where are you? Having considered this, be ashamed. And there are those who also understand the incorporeal substance as the primary substratum of the soul and for this reason reckon that it is proper for it to be outside of all place, but that it, contrary to its nature having experienced a body, hears with shame: Where are you? You exist in a place, you who were free from all place on account of being incorporeal, which you did not keep, but having been joined to a body, have you come to be in a place? But also he who has his citizenship in heaven and has his heart in heaven because he has stored up his treasure there and is there is not in a place, having become supramundane. Since, then, Adam was also thus, but he transgressed, thus he hears the "Where are you". But you [should note] also the addition of 'Lord' here to 'God'; for it is said: And the Lord God said. For when it was about creation, it was set forth: "In the beginning God made the heaven and the earth"; but when transgression followed, then the name of the Lord is also added; for it is fitting for the Lord to proceed against those who neglect his ordinances. For there was also need of a penalty, which properly comes from a master, who mixes the penalty with goodness; for on account of this it is said: "And the Lord God called". This also David sings, saying: "Mercy and judgment I will sing to you, O Lord"; for judgment being joined with having mercy brings forth a sign of loving-kindness. For even when rebuking He shows mercy; for he brings on punishments for what is expedient. But let us also see the answer: "I heard your voice as you were walking in the paradise". For when someone who has come to be in sin has need of a slight perception in order only to receive a notion of God through creation in which He walks about, providing for all things, having placed an order on each of the things that exist, then he also returns and knows that He oversees and governs all things, and thus he comes to be outside of 92 contempt. For when he observes the ordered course of the sun, and the movement of the heavens, and the changes of the moon, and the risings of the stars according to season, and reckons that the charioteer and commander of this universe is the creator of all things, walking about in all things he hears a voice of God, not coming by way of utterance, but being impressed upon the mind, that nothing escapes God, but all things are under his stewardship. And thus being ashamed he hides; for the one who sins, not having God before his eyes, sins. And it is [a sign] of perception also to say: "I heard your voice as you were walking in the paradise and I was afraid, because I am naked." For the fear itself is of one who still has the understanding that evil is shameful and to be punished. And he says the cause of the fear is his nakedness, which came from having lost virtue, which was a covering; for virtue is a divine garment. Thus also Paul exhorts:

36

ἐνετειλάμην σοι τούτου μόνου μὴ φαγεῖν, ἀπ' αὐτοῦ ἔφαγες. Καὶ εἶπεν ὁ Ἀδάμ· Ἡ γυνή, ἣν δέδωκας μετ' ἐμοῦ, αὕτη μοι ἔδωκεν ἀπὸ τοῦ ξύλου καὶ ἔφαγον. Πηγὴ ἀγαθότητος ὑπάρχων ὁ Θεὸς καὶ μετὰ τὰ σφάλματα πάλιν ἡμᾶς καλεῖ, τὴν παντελῆ γνῶσιν τοῦ καλοῦ μὴ ἀπαλείφων ἀπὸ τοῦ λογισμοῦ, κἂν ἡμεῖς διὰ τὴν ἁμαρτίαν τὴν ἀρετὴν ἀποστρεφώμεθα. Τοῦτο καὶ τῷ Ἀδὰμ ἐπὶ τοῦ παρόντος ὁ Θεὸς ποιεῖ, καλῶν αὐτὸν κρυπτόμενον, λέγων τε αὐτῷ· "6Ποῦ εἶ;"6 Αὐτὸς μὲν γὰρ ἐπὶ τῷ ἐργάζεσθαι καὶ φυλάττειν τὸν παράδεισον τεταγμένος ἦν ὑπὸ τοῦ Θεοῦ, τόπον τοῦτον οἰκεῖον παρ' αὐτοῦ δεξάμενος· τούτου δ' ἀποστὰς διὰ τὴν παρα- κοὴν ἀκολούθως ἀκούει παρὰ τοῦ Θεοῦ· "6Ποῦ εἶ;"6 Ὅτι δὴ τάξις, ἣν ἐγχειρίζεται τίς, τόπος καλεῖται, ἔστιν ἀπὸ τῶν Πράξεων τῶν ἀποστόλων μαθεῖν, ὁπηνίκα ἀντὶ τοῦ Ἰούδα τοῦ προδόντος τὸν Ἰησοῦν προστήσασθαι μ̣α̣θητὴν οἱ ἀπόστολοι βουλόμενοι εὐχὴν τῷ Θεῷ ἀναφε´̣- ροντες ἔλεγον· "6Σὺ Κύριε καρδιογνῶστα πάντων, ἀνάδειξον ἕνα λαβεῖν τὸν τόπον τῆς διακονίας ταύτης"6. Καὶ ἠκολούθησεν δὲ τῷ Ἀδὰμ παραβεβηκότι τὴν θ̣ε̣ι´̣αν τάξιν τὸ καὶ τοῦ καταλλήλου τόπου τῆς τάξεως ἐκπεσ̣ε̣ῖν· ἐκβέβληται γὰρ ἐκ τοῦ παραδείσου. Εἴη δ' ἂν καὶ ἐντρεπ̣τ̣ι̣κὸν τὸ "6ποῦ εἶ;"6· ἐγὼ μὲν 91 γάρ σε ἐν ἀρετῇ ἔθηκα, νῦν δὲ ποῦ εἶ; ἐννοήσας αἰσχύνου. Εἴσι δ' οἱ καὶ τὴν ἀσώματον οὐσίαν κατὰ τὸ πρῶτον ὑποκείμενον τῆς ψυχῆς ἐννοοῦντες καὶ διὰ τοῦτο ἐκτὸς παντὸς τόπου αὐτὴν εἶναι προσήκειν λογιζόμενοι, παρ' ἑαυτὴν δὲ σώματος πειραθεῖσαν ἐντρεπτικῶς ἀκούειν· Που εἶ; Ἐν τόπῳ ὑπάρχεις, ἡ ἀπὸ παντὸς τόπου ἐλευθέρα διὰ τὸ ἀσώματος, ὅπερ μὴ φυλάξασα, ἀλλὰ συναφθεῖσα σώματι, ἐν τόπῳ γέγονας; Ἀλλὰ καὶ ὁ ἐν οὐρανῷ ἔχων τὸ πολίτευμα καὶ ἔχων τὴν καρδίαν ἐν οὐρανῷ διὰ τὸ ἐκεῖ τεθησαυρικέναι κἀκεῖ εἶναι οὐκ ἐν τόπῳ ἐστίν, ὑπερκόσμιο[ς γ]εγενημένος. Ἐπεὶ οὖν καὶ ὁ Ἀδὰμ οὕτως εἶχε, παρέβη δέ, οὕτω[ς] ἀκούει τὸ "6Ποῦ εἶ"6. Σὺ δὲ καὶ τὸ πρόσκεισθαι τὸ Κύριος ἐνταῦθα τῷ Θεός· λέγεται γάρ· Καὶ εἶπεν Κύριος ὁ Θεός. Ὅτε μὲν γὰρ περὶ δημιουργίας, προέκειτο· "6Ἐν ἀρχῇ ἐποίησεν ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν"6· ὅτε δὲ παράβασις ἠκολούθησεν, τότε καὶ τὸ τοῦ Κυρίου πρόσκειται ὄνομα· ἕπεται γὰρ τῷ Κυρίῳ ἐπεξέρχεσθαι κατὰ τῶν ἀμελούντων διατάξεων αὐτοῦ. Καὶ ἐπιτιμίας γὰρ̣ ἔδει, ἥτις οἰκείως ἀπὸ δεσπότου γίνεται, συγκεραν- νύντος ἀγαθό[τ]ητι τὴν ἐπιτιμίαν· διὰ γὰρ τοῦτο εἴρηται· "6Καὶ ἐκάλεσεν Κύριος ὁ Θεός"6. Τοῦτο καὶ ∆αυὶδ ψάλλει λέγων. "6Ἔλεος καὶ κρίσιν ᾄσομαί σοι, Κύριε"6· μετὰ γὰρ τοῦ ἐλεεῖν καὶ τὸ κρίνειν συναπτόμενον φιλανθρωπι´̣ας δεῖγμα ἐκφέρει. Καὶ γὰρ ἐπιτιμῶν ἐλέει· πρὸς τὸ συμφέρον γὰρ ἐπάγει τὰ κολαστήρια. Ἴδωμεν δὲ καὶ τὴν ἀπόκρισιν· "6Τὴν φωνήν σου ἤκουσα περιπατοῦντος ἐν τῷ πα̣ραδείσῳ"6. Ὅταν γάρ τις ἐν ἁμαρτίᾳ γενόμενος αἰσθήσεως βραχεία̣ς δέηται τοῦ μόνως ἔννοιαν δέχεσθαι τοῦ Θεοῦ διὰ τῆς κτίσεως ἐν ᾗ ἐμπ̣εριπατεῖ τῶν ὅλων προνοούμενος τάξιν ἐπιθεὶς ἑκάστῳ τω῀̣ν ὄντων, τότε καὶ ἐπ̣ι̣σ̣τρέφει καὶ γιγνώσκει ὅτι ἐφορᾷ τὰ ὅλα καὶ διοικεῖ, οὕτω τε ἔξω καταφρονήσεως 92 γίνεται. Ὅταν γὰρ θεάσηται ἡλίου̣ μὲν τὴν τεταγμένην πορείαν, οὐρανῶν δὲ τὴν κίνησιν, σελήνης δὲ τὰς μεταβολάς, ἀστέρων δὲ τὰς κατὰ καιροὺς ἐπιτολάς, καὶ λογίσηται ὅτι ὁ τοῦδε τοῦ παντὸς ἡνίοχος καὶ ταξίαρχος ὁ τῶν ὅλων ἐστὶν δημιουργός, ἐμπεριπατῶν ὅλοις φωνῆς ἀκούει Θεοῦ, οὐ κατὰ πρόσφορον γινομένης, ἀλλ' ἐν διανοίᾳ τυπουμένης, ὅτι Θεὸν οὐδὲν λανθάνει, ἀλλὰ πάντα ὑπὸ τὴν αὐτοῦ οἰκονομίαν ἐστίν. Καὶ οὕτω αἰσχυνθεὶς κρύπτεται· ὁ γὰρ ἁμαρτάνων, οὐκ ἔχων πρὸ ὀφθαλμῶν Θεὸν ἁμαρτάνει. Αἰσθήσεως δὲ καὶ τὸ εἰπεῖν· "6Τὴν φωνήν σου ἤκουσα περιπατοῦντος ἐν τῷ παραδείσῳ καὶ ἐφοβήθην, ὅτι γυμνός εἰμι."6 Αὐτὸς γὰρ ὁ φόβος ἔχοντος ἔτι διάλημψιν ὡς αἰσχρὸν ἡ κακία καὶ κολαστέον. Τοῦ δὲ φόβου αἴτιον εἶναί φησιν τὴν γυμνό[τη]τα, ἥτις ἐκ τοῦ ἀπολωλεκέναι τὴν ἀρετήν, ἥτις ἦν σκέπασμα· ἔνδυμα γάρ ἐστιν θεῖον ἡ ἀρετή. Οὕτω καὶ ὁ Παῦλος παραινεῖ·