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Second sermon on the creation of man

HOMILY 2 ON MAN

The wise Solomon, made wise not in persuasive words of wisdom but in the teachings of the Holy Spirit, in the passages just read to us, magnifying man, cried out saying: A great thing is man and a precious thing a merciful man; but I in my vanity was considering by myself both what I held in my own mind and what I had been taught from Scripture concerning man. For I was reasoning that how is man great, the mortal creature, subject to countless sufferings, who from birth to old age endures a swarm of countless evils, concerning whom it is said: Lord, what is man, that you are made known to him? And the psalmist on the one hand scorns the creature as of no account, and the proverb on the other hand magnifies man as something great. But the history of the genesis of 42 man, having been read, resolved for me such a perplexity. For we hear now that God took dust from the earth and formed man. From this saying I found both, that man is nothing and man is great; if you look only to his nature, he is nothing and worthy of nothing, but if to the honor with which he was honored, man is great. What honor?

God said, 'Let there be light,' and there was light. Compare the genesis of man and the genesis of light. There He said: 'Let there be a firmament.' The great heaven is stretched out above us, having come into being by the word of God; stars and sun and moon and all the great things that we behold with the eye and that we apprehend with the mind, received their being by a word. Sea and earth and the arrangement in them, all kinds of living creatures, the different varieties of plants, all these came into being by the word. But man, how? It was not said: 'Let man be,' as 'Let there be a 43 firmament,' but you see something more in man; above light, above heaven, above the luminaries, above all things is the genesis of man. The Lord God took; He deigns with his own hand to form our body. He did not command an angel, the earth did not spontaneously cast us forth like cicadas, He did not tell the ministering powers to do this and that, but with His own hand He fashions lovingly. He took earth. When you look at what was taken, 'What is man?' When you consider the one who formed him, 'Great is man'; as being both nothing on account of the matter and great on account of the honor. And God took. But how is it there in what follows: 'And God made man,' but here the genesis of man is from above? As we were taught nothing about man, the history says: 'And God took dust from the earth and God formed man.' Some have already said that 'formed' was said of the body, but 'made' of the 44 soul. Perhaps the statement is not outside the truth; for where it is said: 'And God made man, in the image of God he made him,' 'made' is said; but where it then relates to us about the bodily substance, it says 'formed.' And the psalmist taught the difference between making and forming, saying: 'Your hands have made me and formed me.' He made the inner man, He formed the outer. For forming is fitting for clay, but making for 'in the image'; so that the flesh was formed, but the soul was made. Having spoken above, therefore, about the substance of the soul, he now discourses to us about the formation of the body. But hold also this account. And what other? That some things are said in summary, and others are handed down to us according to the manner in which they came to be. From above, therefore, that He 45 made, and here how He made. For if it had simply said that He made, you would have thought that He made as the cattle, as the wild beasts, as the plants, as the grass. Therefore, that you may escape the comparison to the wilder things

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De creatione hominis sermo alter

ΟΜΙΛΙΑ Β ΕΙΣ ΤΟΝ ΑΝΘΡΩΠΟΝ

Ὁ μὲν σοφὸς Σολομὼν οὐκ ἐν πειθοῖς σοφίας λόγοις ἀλλ' ἐν διδακτοῖς

πνεύματος ἁγίου σοφισθείς, ἐν τοῖς ἀρτίως ἡμῖν ἀνεγνωσμένοις ἀποσεμνύνων τὸν ἄνθρωπον ἐβόα λέγων· Μέγα ἄνθρωπος καὶ τίμιον ἀνὴρ ἐλεήμων· ἐγὼ δὲ ματαίως κατ' ἐμαυτὸν ἐσκόπουν ἅ τε εἶχον ἐν τῇ ἐμαυτοῦ διανοίᾳ καὶ ἃ παρὰ τῆς γραφῆς δεδιδαγμένος ἤμην περὶ τοῦ ἀνθρώπου. αὐτὸς μὲν γὰρ ἐλογιζόμην ὅτι πῶς μέγα ἄνθρωπος, τὸ ἐπίκηρον ζῷον τὸ μυρίοις πάθεσιν ὑποκείμενον τὸ ἐκ γενετῆς εἰς γῆρας μυρίων κακῶν ἑσμὸν ἐξαντλοῦν, περὶ οὗ εἴρηται· Κύριε, τί ἐστιν ἄνθρωπος, ὅτι ἐγνώσθης αὐτῷ; καὶ ὁ μὲν ψαλμῳδὸς καταφρονεῖ ὡς εὐτελοῦς τοῦ ζῴου καὶ ἡ παροιμία ἀποσεμνύνει ὡς μέγα τι τὸν ἄνθρωπον. ἀλλά μοι τὴν τοιαύτην διαπόρησιν ἔλυσεν ἡ ἱστορία τῆς γενέσεως τοῦ 42 ἀνθρώπου ἀναγνωσθεῖσα. ἠκούομεν γὰρ νῦν ὅτι Ὁ θεὸς ἔλαβε χοῦν ἀπὸ τῆς γῆς καὶ ἔπλασε τὸν ἄνθρωπον. εὗρον ἐκ τοῦ ῥήματος τούτου ἀμφότερα, ὅτι οὐδὲν ἄνθρωπος καὶ μέγα ἄνθρωπος· ἐὰν πρὸς τὴν φύσιν μόνον ἀποβλέψῃς, τὸ μηδὲν καὶ τοῦ μηδενὸς ἄξιος, ἐὰν δὲ πρὸς τὴν τιμὴν ἣν ἐτιμήθη, μέγα ἄνθρωπος. ποία;

Εἶπεν ὁ θεός Γενηθήτω φῶς, καὶ ἐγένετο φῶς. σύγκρινον ἀνθρώπου γένεσιν καὶ φωτὸς γένεσιν. ἐκεῖ εἶπε· Γενηθήτω στερέωμα. ὁ μέγας οὐρανὸς ἄνωθεν ἡμῖν ὑπερτέταται ῥήματι θεοῦ γενόμενος· ἀστέρες καὶ ἥλιος καὶ σελήνη καὶ πάντα, ὅσα θεωροῦμεν ὀφθαλμῷ καὶ ὅσα νῷ καταλαμβάνομεν μεγέθη, ῥήματι ἔσχε τὸ εἶναι. θάλασσα καὶ γῆ καὶ ἡ ἐν αὐτοῖς διακόσμησις, ζῴων γένη παντοδαπά, φυτῶν διάφοροι ποικιλίαι, πάντα ταῦτα τῷ ῥήματι γέγονεν. ἄνθρω πος δέ, πῶς; οὐκ ἐλέχθη· γενηθήτω ἄνθρωπος ὡς Γενηθήτω 43 στερέωμα, ἀλλὰ πλεῖόν τι ὁρᾷς ἐν τῷ ἀνθρώπῳ· ὑπὲρ φῶς, ὑπὲρ οὐρανόν, ὑπὲρ φωστῆρας, ὑπὲρ πάντα ἡ ἀνθρώπου γένεσις. Ἔλαβε κύριος ὁ θεός· καταξιοῖ ἰδίᾳ χειρὶ διαπλά σαι τὸ ἡμέτερον σῶμα. οὐ προσέταξεν ἀγγέλῳ, οὐχ ἡ γῆ αὐτομάτως ὥσπερ τοὺς τέττιγας ἡμᾶς ἐξέβρασεν, οὐκ εἶπε τόδε καὶ τόδε ποιῆσαι λειτουργικαῖς δυνάμεσιν, ἀλλ' ἰδίᾳ χειρὶ φιλοτεχνεῖ. Γῆν ἔλαβεν. ὅταν πρὸς τὸ ληφθὲν ἀπίδῃς, Τί ἐστιν ἄνθρωπος; ὅταν πρὸς τὸν πλάσαντα κατανοήσῃς, Μέγα ἄνθρωπος· ὡς καὶ τὸ μηδὲν διὰ τὴν ὕλην καὶ μέγα διὰ τὴν τιμήν. Καὶ ἔλαβεν ὁ θεός. ἀλλὰ πῶς ἐκεῖ ἐν τοῖς κατόπιν· Καὶ ἐποίησεν ὁ θεὸς τὸν ἄνθρωπον, ἐνταῦθα δὲ ἄνωθεν ἀνθρώπου γένεσις; ὡς μηδὲν περὶ ἀνθρώπου δεδιδαγμένων ἡμῶν ἡ ἱστορία λέγει· Καὶ ἔλαβεν ὁ θεὸς χοῦν ἀπὸ τῆς γῆς καὶ ἔπλασεν ὁ θεὸς τὸν ἄνθρωπον. ἤδη τινὲς ἔφασαν τὸ μὲν Ἔπλασεν ἐπὶ τοῦ σώματος εἰρῆσθαι, τὸ δὲ Ἐποίησεν ἐπὶ τῆς 44 ψυχῆς. ἴσως οὐκ ἔξω τῆς ἀληθείας ὁ λόγος· ὅπου μὲν γὰρ εἴρηται· Καὶ ἐποίησεν ὁ θεὸς τὸν ἄνθρωπον, κατ' εἰκόνα θεοῦ ἐποίησεν αὐτόν, τὸ Ἐποίησεν εἴρηται· ὅπου δὲ λοιπὸν περὶ τῆς σωματικῆς ὑποστάσεως ἡμῖν διηγεῖται, τὸ Ἔπλασε λέγει. διαφορὰν δὲ ποιήσεως καὶ πλάσεως ὁ ψαλμῳδὸς ἐδίδαξεν εἰπών· Αἱ χεῖρές σου ἐποίησάν με καὶ ἔπλασάν με. ἐποίησε τὸν ἔσω ἄνθρωπον, ἔπλασε τὸν ἔξω. καὶ γὰρ πρέπει ἡ μὲν πλάσις πηλῷ, ἡ δὲ ποίησις τῷ Κατ' εἰκόνα· ὥστε ἐπλάσθη μὲν ἡ σάρξ, ἐποιήθη δὲ ἡ ψυχή. ἄνω τοίνυν εἰπὼν περὶ ψυχῆς ὑποστάσεως νῦν περὶ τῆς τοῦ σώματος διαπλά σεως ἡμῖν διαλέγεται. ἔχε δὲ καὶ τοῦτον τὸν λόγον. τίς δὲ ἕτερος; ὅτι τὰ μὲν ἐν κεφαλαίῳ λέγεται, τὰ δὲ κατὰ τὸν τρόπον ὃν γέγονεν ἡμῖν παραδίδοται. ἄνωθεν οὖν ὅτι καὶ 45 ἐποίησεν, ὧδε καὶ πῶς ἐποίησεν. εἰ γὰρ ἁπλῶς εἶπεν ὅτι ἐποίησεν, ἐνόμισας ἂν ὅτι ἐποίησεν ὡς τὰ κτήνη, ὡς τὰ θηρία, ὡς τὰ φυτά, ὡς τὸν χόρτον. ἵνα οὖν φύγῃς τὴν πρὸς τὰ ἀγριώτερα