John Chrysostom

So, after saying “male and female he made them” as though to bestow a blessing on each of them, he goes on, “God blessed them in the words, ‘Increase and multiply, fill the earth and gain dominion over it, and have control of the fish of the sea.’ ” Behold the remarkable character of the blessing! I mean, those words, “increase and multiply and fill the earth,” anyone could see are said of the brute beasts and the reptiles alike, whereas “gain dominion and have control” are directed to the man and woman. See the Lord’s loving kindness: even before creating them, he makes them share in this control and bestows on them the blessing. “Have control” the text says, “of the fish of the sea, the birds of heaven and all the cattle, the whole earth and all the reptiles creeping on the earth.” Did you notice the definitive character of this authority? Did you notice all created things placed under the control of this particular being? So no longer entertain casual impressions of this rational being but rather realize the extent of the esteem and the Lord’s magnanimity toward it and be amazed at his love beyond all telling.

Notice again, I ask you, the insight of this remarkable author, or rather the teaching of the Holy Spirit. I mean, after narrating to us detail by detail all the items of creation and going through the works of the six days, the creation of human beings and the authority granted them over all visible things, now he sums them all up in the words, "This is the book about the origins of heaven and earth when they were created." It is worth enquiring at this point why it is he calls it the book of heaven and earth in view of the fact that the book contains many other things and teaches us about a greater number of matters about the virtue of good people, about God's loving kindness and the considerateness he demonstrated in regard both (99c) to the firstformed human being and to the whole human race, and about a lot of other things it would be impossible to list right now. Don't be surprised, dearly beloved; after all, it is the custom with Holy Scripture not to describe every thing to us in detail in every case but rather to begin with a summary of related items and to leave further detail to be considered by rightminded listeners as they take in what is said.
So that you may learn this is the case, I will make it clear from the very verses just now read. What I refer to is this: notice Sacred Scripture taught us in detail in the preceding verses the creation of everything, but now, instead of mentioning them all, it says: "This is the book about the origins of heaven and earth when they were created, on the day God made heaven and earth," and so on. Do you see how it con fines the whole account to heaven and earth, leaving us to get from them a sweeping view of all the other things? (99d) I mean, when it said heaven and earth, it included everything together in those words, both things on earth and things in heaven. So, just as in its account of created things it doesn't mention them all one by one but gives a summary of related items and makes no further attempt to describe them to us, so too it called the whole book the book about the origins of heaven and earth, even though it contains many other things, evidently leaving us to work out from the reference to these two that all visible things are of necessity contained in this book, both those in heaven and those on earth.

"On the day God made heaven and earth," the text goes on, "before any grass of the field appeared on the earth or any crop of the field sprouted, since God, you see, had not sent rain on the earth, and there was no human being to till the soil; a spring (100a) used to flow out of the ground and water the whole face of the earth." , [ Gen 2:5 ] Great is the treasure concealed in these brief words hence the need for us to unfold the meaning of the text with great sagacity, under the guidance of God's grace, and to lead you to share in this spiritual wealth. The Holy Spirit, after all, in his foreknowledge of future events wishes to prevent anyone's being able to engage in controversy later on, and in opposition to Sacred Scripture to set notions from their own reasoning against the dogmas of the Church; so now again, after teaching us the order of created things what was created first and what second and the fact that from the earth in compliance with the Lord's word and direction the earth produced plants and was stirred into pangs of fertility, without depending on the sun for assistance (how could it, after all, the sun not yet being created?) nor on the moisture from showers, nor on human labor (100b) (human beings, after all, not having been brought forth), accordingly once again he makes mention of all the items one by one so as to stop the unbridled tongue of people spoiling to make a show of their shamelessness.
What in fact does he say? "On the day God made heaven and earth before any grass of the field appeared on the earth or any crop of the field sprouted. God, you see, had not sent rain on the earth, and there was no human being to till the soil; a spring used to flow out of the ground and water the whole face of the earth." He intends to convey the fact that by his word and direction things not existing previously were brought into existence, and what had not been, came into view all of a sudden. 'Crop' means what springs from the soil: when it says 'crop' it means plants of all kinds. And in teaching us about showers, again Sacred Scripture added, "God, you see, had not sent rain on the earth " that is to say, no showers had so far been sent from on high. (100c) And after this it finally shows us that there was no dependence on human labor either: "There was no human being," it says, remember, "to till the soil" [ Gen 2:5 ] as if to shout aloud and tell every one coming later: Listen to this and learn how everything springing from the earth was produced, and don't think it was all due to the care of people working the soil, nor attribute its birth pangs of fertility to them but to the word and direction given it from the beginning by the Creator. All this happens that you may learn that there was no dependence on the assistance of the other elements for the growth of its plants; instead, what was required was the direction of the Creator.
What is really remarkable and surprising is that the one who now by his own word awakens the earth to germination of so many plants and demonstrates his own power surpassing human reasoning, this same earth, heavy as it is (100d) and supporting such a huge universe on its back, he rested on the waters as foundation, as the inspired author says, "He who rests the earth on the waters as foundation." [ Ps 136:6 ] What human reasoning could arrive at this design? I mean, when people build their houses and have in mind to sink foundations, they first dig a hole: if on reaching some depth they see a trace of dampness, they take every step to remove it all and only then sink the foundations. By comparison with this the Creator of all creates everything in a way contrary to humankind so that you may learn even from this his ineffable power and the fact that, when he wishes, the very elements can be seen to per form in a way contrary to their own abilities in compliance with the Creator's wishes.
To make this subject clearer to you, let us make you familiar with the preceding point and then pass on to the next. You see, it is contrary to the nature of the waters to carry a heavy body in this way; and, again, it is foreign to the earth to take its position on such a foundation. Why do you marvel at this? After all, if you take it into your head to study each created thing, you will encounter the infinite power of the Creator and the fact that by his own will he governs all visible things. This, in fact, can be seen happening also in the case of fire: though it has the capacity to burn up, and it prevails over everything, consuming all material of stone, wood, iron and other bodies with ease, yet when the Creator so directed, it left untouched delicate and perishable bodies and, in fact, kept the children unharmed in the middle of the furnace. [ Dan 3 ] Don't be surprised if it left these bodies untouched and if, in fact, this irrational element demonstrated (101b) the kind of restraint that cannot be described. You see, it did not so much as harm their hair; instead, it formed a circle around them and kept them inside it; the substance of the fire, as it were, responded in obedience, and in compliance with the Lord's direction it kept those excellent children safe and sound, so that they moved about in the furnace with such ease as though strolling through a meadow or garden. And, lest anyone think that what they saw was not a fire at work, the loving Lord for that purpose did not hamper its efficacy; instead, he allowed its burning qualities to remain active, rendering his servants proof against its harmful effect but ensuring that those who thrust them in might learn the extent of the power of the Lord of all: the fire showed its force against them, burning and consuming them as they stood outside the furnace while at the same time encircling the children inside.
Do you see how, whenever the Lord wishes, (101c) each of the elements changes its properties into the very opposite? The Lord, you see, is also Creator, and he governs everything according to his own will. Do you want to see this very thing happening also in the case of the waters? Well, just as in the present case the fire refrained from harming the people right inside it, on the one hand, neglecting to exercise its own power, while, on the other hand, it exercised that power in the case of those who happened to be outside it, in like manner we will see the waters drowning some but giving way be fore others so that they crossed over in safety. Remember in this connection, I ask you, Pharaoh and the Egyptians, and the people of the Hebrews, how the latter by the Lord's command and under the leadership of the great Moses crossed the Red Sea in this way as though across dry land, whereas the Egyptians with Pharaoh wanted to go the same way as the He brews, (101d) but were submerged and drowned. Thus even the elements know how to respect the Lord's servants and to keep in check their own impulse.
Let us hear an account of the number of times we have betrayed our own salvation through being hot-tempered, and angry, and a prey to the other passions through our indifference, and let us imitate the great obedience of these elements, irrational though they are, while we are endowed with the gift of reason. After all, if fire, which has such capacity to burn, which is so fierce, left untouched in that fashion delicate and perishable bodies, what allowance can be made for human beings not prepared to check their own rage despite the Lord's command and eliminate resentment against their neighbor? What is even worse is the fact that fire, while having this property mean, to burn did not demonstrate this capacity, whereas the human being, a creature gentle, and rational, and mild, behaves in a manner contrary to its nature and through indifference (102a) casts itself in the mold of the wild beasts. Hence even Sacred Scripture, with these sorts of disturbing passions in mind, in many places applies the names of brutes and of wild beasts to those gifted with reason: some times it calls them dogs on account of their shameful and headstrong behavior "Dumb dogs are they," it says, remember, "unable even to bark" [ Isa 56:10 ] at other times horses on account of their unbridled appetites "They turned into rutting horses, each neighing after his neighbor's wife" [ Jer 5:8 ] at other times asses for their folly and stupidity-- "He has resembled the monsters that lack all intelligence," it says, remember, "and has become like them" [ Ps 49:13 ] --at other times lions and leopards on account of their greed and rapacity, at other times serpents because of their deceit-- "Poison of serpents," it says, "on their lips " [ Ps 140:3 ] -- whereas at other times it called them snakes and vipers on account of their venom and malice, as blessed John cried aloud in these words: "Snakes, brood of vipers, who has shown you how to flee from the wrath to come?" [ Matt 3:7 ] (102b) And it adds other names appropriate to the various passions in the hope that eventually they may feel ashamed of this behavior and turn back to their true nobility, coming to terms with their true nature and giving the laws of God pride of place before their own passions to which through sloth they have given themselves up.

But I don't know how I strayed from the thread of the sermon on to these matters. Come now, let us return at this late stage to the preceding point, and let us see what else this blessed author wants to teach us today. You see, after saying, "This is the book about the origins of heaven and earth," he presses on and describes further for us with great detail the creation of the human being. Since he had briefly said above, "God made the human being; in God's image he made them," [ Gen 1:26 ] he now says, "God shaped the human being from the dust of the earth, (102c) and breathed into him a breath of life; the human being became alive." [ Gen 2:7 ] A mighty saying, giving rise to great wonderment, and beyond the limits of human under standing: "God shaped the human being," it says, "taking dust from the earth." Just as in the case of all the visible creatures I kept saying that the Creator of all performs everything in a manner contrary to human nature so as to demonstrate his ineffable power through this as well, so too in the case of the formation of the human being we will find this taking place. I mean, notice how he rested the earth on the waters, some thing human reasoning does not without faith succeed in accepting, and that whenever he wishes he succeeds in converting the properties of all things to their opposite, as we have shown. Well, this very same thing Sacred Scripture now reveals to us happening in the case of the formation of the human being as well: "God shaped (102d) the human being," it says, "taking dust from the earth."
What is that you say? Taking dust from the earth he shaped the human being? Yes, it says; it did not simply say 'earth' but 'dust,' something more lowly and substantial even than earth, so to say. You think the saying amazing and incredible; but if you recall who is the creator in this case, you will no longer withhold faith in the event but marvel at the Creator's power and bow your knee to it. If, on the other hand, you chanced to put your mind to these matters in light of the limitations of your powers of reason, you would likely get this strange idea into your head, namely, that a body could never be made from earth a brick or a pot, yes, but never could such a body be made. Do you see that unless we take into account the Creator's power and suppress our own reasoning which betrays such limitations, we will be unable to accept the sublimity of the message? After all, the words require the eyes of faith, spoken as they are (103a) with such great considerateness and with our limitations in mind. You see, that very remark, "God shaped the human being, and breathed," is properly inapplicable to God; yet because of us and our limitations Sacred Scripture expresses it in that way, showing considerateness to us, so that, having been thought worthy of the considerateness, we might be enabled to arrive at that sublime level of thought.'
"God shaped the human being," it says, "taking dust from the earth." Finally, from these words spring no little instruction in humility, as long as we are prepared to be alert to it. I mean, whenever we consider where our nature derived the beginning of its subsistence, even if we put our brains to it thousands of times, we are humbled and chastened, and in our efforts to plumb our being we learn to respect proper limits. For this reason, God, caring for our salvation, thus directed the tongue of the sacred writer for our instruction. (103b) You see, when Sacred Scripture said in its previous statement, "God made the human being; in God's image he made them," [ Gen 1:26 ] he gave him complete control of visible things lest out of ignorance of the composition of his own being he might conjure up inflated notions of his own importance and transgress the limits proper to him.
Hence, when Scripture comes back to the point it teaches us also the manner of our composition and the beginning of our creation, and whence the first human being was produced and how it was produced. After all, into what depths of madness would we not have tumbled if, despite this teaching and despite the knowledge that the human being takes the beginning of its composition from the earth as do the plants and the irrational beings (though its formation and the bodiless being of the soul has given it a marked superiority, thanks to God's loving kindness, (103c) this constituting after all the basis of its rationality and its endowment with control over all creation), if then with this knowledge this creature shaped from the earth had conjured up the notion of its equality with God owing to the serpent's deceit, and if the blessed author had been content with his first account and had not repeated himself in teaching us everything with precision,16 into what depths of madness would we not have tumbled?
The result is that we gain the greatest possible degree of instruction in philosophy from learning whence we derive the composition of our being from the very outset. "God shaped the human being," the text says, "taking dust from the earth, and breathed into him a breath of life." Since it was explaining to human beings who were unable to understand in any way other than we ourselves can understand, it employs this kind of concreteness of expression,'' and intends also to teach us that the Lord's loving kindness intended that this creature shaped from the earth (103d) should have also a rational being by reason of a soul, by means of which this living thing emerged complete and perfect. "He breathed into him a breath of life," the text says; the creature shaped from the earth, it means, was endowed with this breath as a vital force, and this became the origin of the soul's being. At any rate, the text added: "The human being became alive." That shaped thing, that creature from the dust, received the breathing of the breath of life, and "it became alive." the text says. What is the meaning of "became alive"? Enjoying vital force, having limbs to its body that respond to this vital force and obey its will.
But I have no idea how we upset that arrangement, and how such an onset of evil occurred as to oblige it to follow the bidding of the flesh, (104a) so that what should in the manner of a queen have presided and exercised rule we have unseated from her throne and forced to obey the pleasures of the flesh, ignorant as we are of its nobility and the degree of pre eminence it has the good fortune to be accorded. I mean, think of the order of its formation, I ask you, and consider what this shaped thing was before the Lord's breathing which meant a breath of life for it and resulted in its becoming alive. Simply a lifeless shell, without vital force, and useful for nothing, so that its total makeup and its succession to such great esteem all stems from that action of breathing made upon it by God. Lest you think this happened from things al ready created at that time instead of from something that happens each day at the present time, consider, I ask you, how after the departure of the soul this body appears odious and unpleasant? (104b) How repulsive, how much reeking with stench, how marked by complete deformity this creature that previously when it had the soul to conduct it was bright, graceful, marked by beauty of form, abounding with intelligence, enjoying great aptitude for the performance of good deeds.
So, with this in mind, and realizing the nobility of our soul, let us be guilty of no behavior unworthy of it nor defile it with unfitting actions, subjecting it to the thrall of the flesh and showing so little appreciation and regard for what is so noble and endowed with such preeminence. After all, because of the soul's being, we who are intertwined with a body can, if we wish (104c) and under the influence of God's grace, strive against disembodied powers, can walk on earth as though coursing across heaven, and pass our lives in this manner, suffering no inferiority. How that can be, I will tell you. You see, when people prove, despite entanglement with a mortal body, to live the same life as those supernal powers, how will they not be deemed worthy of grace from God for keeping untarnished the soul's nobility, though subject to the body's necessities.
Who could possibly prove, someone says, to be of such character? Quite likely this thing is thought unlikely by us be cause of the extreme paucity of our virtue. But if you are pre pared to learn that this is not out of the question, consider, I ask you, those who have been pleasing to the Lord from the beginning up to the present time (104d) the mighty John, son of infertility, citizen of the desert; Paul, the world's teacher; and the whole series of saints, who happened to have the same nature as ourselves, subject to the same necessities of the body and no longer consider the thing to be impossible, nor be apathetic where virtue is concerned, but accept such opportunities as the Lord leaves for laying hold of virtue with ease. Our loving Lord, you see, knowing the weakness of our purpose and our tendency to fall, has left us great remedies in the reading of the Scriptures so that we might constantly apply them to ourselves and recall the lives of those great and wonderful men. Thus we may be led to imitation and not neglect virtue, but (105a) rather avoid evil and do everything so as not to prove ourselves unworthy of those unspeakably good people. May this be the good fortune of all of us, thanks to the grace and love of our Lord Jesus Christ, to whom with the Father and the Holy Spirit be glory, power and honor, now and forever, for ages of ages. Amen.

I SEE YOUR INSATIABLE interest, your great enthusiasm and eager attention, and the way you are all coming to spiritual teaching expectant and impatient. On the other hand, I am conscious of my own great inadequacy. Still, I am anxious to lay before you this mean and pal try table frequently, and in fact daily, trusting that you will readily receive what is said, stimulated as you are with your own enthusiasm. One can see this happening in the case of material nourishment: whenever guests come to dinner with a keen appetite, they eat with great relish whatever is placed before them, no matter if the meal happens to be paltry and the? host ungenerous whereas when the diners have indifferent appetite, no matter if the meal is sumptuous and the menu varied, it is wasted on them since they can't do justice to the good things provided. Here today, however, your enthusiasm has in fact been enlivened through God's grace and the repast is a spiritual one; so we, too, are enthusiastic in speaking to you, knowing that we bring these divine teachings to attentive listeners.
The farmer is like this, too: he gives the soil all the attention he is capable of digging the furrows, hauling the plough, rooting out thorns so when he finds the pasture rich and fertile, he sows the seed lavishly; buoyed up already with high hopes he counts the days to the sprouting of the crop, recalling the productivity of the land and expecting a harvest far in excess of the sowing. That is the way we behave, too: we see your enthusiasm increasing day by day, your interest blossoming, and your zeal bearing fruit. We have high hopes of you, and with greater enthusiasm and zeal ourselves we strive as far as we are able to contribute to the building up of your love, to God's glory and the pride of God's church.
(105d) So come now, if you please, let us recall the few things said yesterday, and move on in turn to today's reading. We need to say what it was we were discussing yesterday, how far we got, and where we stopped. "God formed the human being, taking dust from the earth, and he breathed into him a breath of life; the human being became alive." [ Gen 2:7 ] What I was saying before I will say now, and will not cease saying continually, that great and unspeakable is the kindness of the Lord of all creatures towards us men. He displayed great considerateness for the sake of our welfare, and bestowed great honor on this creature namely, the human person and made plain in words and deeds that he exhibits greater care of human beings than of other visible things. There is no reason why I should not presume on your goodness to explore the same theme today, too. For, just as with grains of incense, the more they are moved about with your fingers, the greater fragrance they give out, so it is with the Scriptures in our experience: the more you devote yourself to studying them, the more you are able to discover the treasure hidden in them, and thereby gain great and unspeakable wealth.
"God." it says, "formed the human being, taking dust from the earth." Do you notice straightway the difference in the way the sentence opens? In the case of all the other creatures blessed Moses taught us the manner of creation, saying, "God said, Let there be light, and there was light;" [ Gen 1:3 ] "Let the firmament be made;" [ Gen 1:6 ] "Let the water be gathered together; [ Gen 1:9 ] "Let the stars be made;" [ Gen 1:14 ] (106b) "Let the earth put forth a crop of vegetation;" [ Gen 1:11 ] "Let the waters bring forth reptiles with living souls;" [ Gen 1:20 ] and "Let the earth bring forth a living thing." [ 24 ] Do you see how they were all created by a word? Let us notice instead what it says in the case of the creation of human beings. "God formed the human being." [ Gen 2:7 ] Do you see how, by the considerateness shown in the words he uses on account of our limitations, it teaches us both the manner of the creation and the difference, and all but shows us (so to speak in human fashion) man being shaped by God's hands as another author says, "Your hands made me, and formed me." [ Job 10:8 ]
You see, if he had simply ordered that the human per son spring out of the earth, then the object of the order would merely have been produced, would it not? Instead, for the purpose of communicating to us lasting teaching through the manner of creation (106c) to avoid an impression false to reality, everything is explained precisely in this way, and the text reads, "God formed the human being, taking dust from the earth."
Even in this detail notice the regard for us. I mean, he does not simply take some soil, but dust, the finest grains of soil, so to say, and this very dust of the earth by his own design he changed into the human kind of body. You see, just as he brought into being the very substance of the soil when it did not exist, so now, at will, he changed the dust from soil into body. At this it is good to exclaim what was said by blessed David, "Who will speak of the wonders of the Lord, and bring to our ears all his praises?" [ Ps 106:2 ] namely, that from dust he produced such a creature and elevated it to such eminence, and that he displays such marks of regard for it right from the outset, revealing in all this his own loving kindness.
The text says, "He breathed into him a breath of life; the human being became alive."
In this regard some senseless people, moved by their own reasoning, and having no regard for what is proper to God nor any appreciation of the considerateness revealed in the words, try to say that the soul comes from the substance of God. Such madness, such stupidity! What false paths has the devil prepared for those bent on following him! To realize it, consider how these paths lead in quite different directions. Some seize on a reading of the text, "He breathed," to say that souls come from the substance of God, whereas others on the contrary say they change into the substance of the worst of brute beasts. What could be worse than such folly? Since their reasoning is dulled, and (107a) they miss the true meaning of Scripture, they are like men blinded in the eyes of their mind, stumbling in various directions down cliffs: some accord the soul excessive esteem, others depress it unduly. Because if they wanted to assign a mouth to God on the score of Scripture's saying, "He breathed into him," they would have to equip him with hands too, since it says, "He formed the human being."
Anyhow, in case by wanting to make a display of these people's stupidity we, too, find ourselves induced to utter unseemly remarks, let's have done with their folly and turn aside from such idiocy; let us follow the direction of Sacred Scripture in the interpretation it gives of itself, provided we don't get completely absorbed in the concreteness of the words, but realize that our limitations are the reason for the concreteness of the language. Human senses, you see, would never be able to grasp what is said if they had not the benefit of such great considerateness.
So recognizing our limitations, and the fact that what is said refers to God, let us accept the words as equivalent to speaking about God; let us not reduce the divine to the shape of bodies and the structure of limbs, but understand the whole narrative in a manner appropriate to God. For the deity is simple, free of parts and shape; should we form an impression from ourselves and want to ascribe an arrangement of limbs to God, we would be in danger of falling into the irreverence pagans are guilty of. So when you hear Scripture saying, "God formed the human being," think of the same power as was responsible for "Let it be made;" likewise when you hear the sentence, "He breathed into him a breath of life," reason this way too, that just as he created the incorporeal beings, (107c) So he decided this body made from the dust should have a rational soul and be able to use a body's limbs. You see, this body created in the Lord's design was like an instrument needing someone to activate it, rather like a lyre that needs someone who can by his own skill and artistry raise a fitting hymn to the Lord through his own limbs, as though by the strings of the Lyre. The text says: "He breathed into him a breath of life, and the human being became alive." What is the sense of that, "He breathed a breath of life"? The body made this way, it is saying, he wanted to have a living force and he so directed; this became for the creature a living soul in other words, full of movement, with the ability to display its own skill through the movement of its limbs.
"Let the waters produce reptiles with living souls." and at once the living beings emerged from the waters; likewise in the case of the earth in the same terms: "Let the earth produce a living being." Not so, however, in the case of the human person: first its body is created from the dust, and afterwards the power of life is given to it, and this is the being of the soul. Accordingly Moses said about the beasts. "Its blood is its life." [ Lev 17:11 ] But in the case of the human person its being is incorporeal and immortal, and has a great superiority over the body, to the same extent as incorporeal form surpasses the corporeal.
Perhaps, however, someone may say: Why is it that, if the soul is more important than the body, the lesser is created first, and then the greater afterwards? Don't you see, dearly beloved, that even in the process of creation this very sequence is followed? That is to say, just as heaven and earth, the sun and moon, and everything else is created, including the brute beasts, and after all these the human per son, the one destined to enjoy control of all of them, in the very same way in the actual creation of the human person the body is produced first and then the soul, greater though its importance is. The procedure is the same with the brute beasts: though they are destined to be useful in the service of human beings, they are created before them so that the ones intended to enjoy the use of these beasts will find them ready for service. So, too, the body is created before the soul, so that when the soul is produced according to God's ineffable wisdom, it will be able to display its own vital forces through the movement of its body.
The text goes on: "The Lord God planted a garden in Eden in the east, and placed in it the human being he had formed." When the Lord of all had demonstrated his characteristic loving kindness in creating the one for whom everything had been provided, and setting him in its midst, immediately he began to bestow on this human person deeds of kindness. "God," it says, "planted a garden in Eden in the east." Notice here, dearly beloved, that unless we take the words in a manner appropriate to God, we will inevitably be trapped in a deep pitfall. I mean, what would be likely to be said about this sentence, too, by those rash enough to interpret in human fashion everything said about God? "God planted a garden," it says. What does that mean, pray? did he have need of tools, and gardening, and every other skill to beautify the garden? Not at all. Rather, in this case too, we need to understand the word "planted" in this sense namely, that he commanded a garden to be created on the earth so that the human being he had produced should live in the garden. I mean, to prove that he created the garden for human beings, listen to Scripture itself saying, "God planted a garden in Eden in the east, and placed in it the human being he had formed." [ Gen 2:8 ]
The reason blessed Moses inserted the name of the place in the text was that it would not be possible for those inclined to take things lightly to deceive the ears of the simple and say the garden was not on earth but in heaven, and dream up wild theories of that kind. You see, despite the use of such precision by Sacred Scripture, some people have not questioned the glib words of arrogant commentators and far fetched philosophy, even to the extent of denying Holy Writ and saying the garden was not on earth, giving contrary views on many other passages, taking a direction opposed to a literal understanding of the text, and thinking that what is said on the question of things on earth has to do with things in heaven. And, if blessed Moses had not used such simplicity of expression and such considerateness, the Holy Spirit directing his tongue, where would we not have come to grief? Sacred Scripture, though, whenever it wants to teach us some thing like this, gives its own interpretation, and doesn't let the listener go astray. On the other hand, since the majority of listeners apply their ears to the narrative, not for the sake of gaining some profit but for enjoyment, they are at pains to take note of things able to bring enjoyment rather than those that bring profit. So, I beg you, block your ears against all distractions of that kind, and let us follow the norm of Sacred Scripture. And when, dearly beloved, you hear that "God planted a garden in Eden in the east," take the word "planted" in a sense appropriate to God, namely, that he commanded this happen; and, about the next phrase, believe that a garden came into being, and in that place that Scripture indicated. Not to believe in the contents of Sacred Scripture, and introduce instead other views from one's own reasoning, is in my opinion to bring great peril to those rash enough to at tempt it.
"He placed in it, " the text says, "the human being he had formed." Notice at once the regard he shows towards him. Having created him outside the garden, he immediately brought him in so as to provide him with an experience of his kindness through the things in the garden; he was introduced into the garden so that he might know the regard God had for him through the actions done there. "He placed in it the human being he had formed." The word "placed" let us interpret this way: he ordered him to live there in order that what he saw and his way of life should give him much pleasure, and should awaken him to an expression of thanks in consideration of all the kindness he had received without ever doing anything to deserve it. So don't let the reading "placed" disturb you; it is, after all, the unfailing custom of Scripture to employ human ways of speaking for our sake and for our benefit. To be convinced of this, notice how previously, in the case of creation of the stars, it used the same term in saying "He placed them in the firmament of heaven." [ Gen 1:17 ] not that we should think of them fixed in heaven (for each of them pursues its own path moving from place to place), but to teach us that he commanded them to be in heaven just as he commanded the human being to live in the garden.

Behold still another form of kindness out of regard for this creature. (109c) You see, since he wanted him to live in the garden, he ordered various trees to come forth from the earth, that could both delight him with their appearance and be pleasing to the taste. "Every tree." it says, "beautiful to behold" that is, in appearance "and good to eat;" in short, they had the ability to please him through their appearance and to provide much pleasure through their taste, and by their great abundance offered considerable good cheer to the one in a position to enjoy them. You see, it says, "Every tree," whatever name you give it, he made come forth. Do you recognize here a life free of any care? Do you see a wonderful existence? Like some an gel, in fact, man lived this way on earth, wearing a body, yet being fortunately rid of any bodily needs; like a king adorned with scepter and crown and wearing his purple robe, (109d) he revelled in this life of freedom and great affluence in the garden.
"The tree of life in the middle of the garden," the text goes on to say, "and the tree for knowing good and evil." After teaching us that, according to the Lord's command, the earth produced every tree, lovely to behold and good to taste, it says next: "The tree of life in the middle of the garden and the tree for knowing good and evil." The good Lord, you see, knowing as creator the harm that would in due time be likely to arise from this condition of great freedom, brought forth the tree of life in the middle of the garden, and the tree for knowing good and evil, since before long he would be imposing on him abstinence from the tree so that man might realize that he owed enjoyment of them to divine love and goodness, and that God was Lord (110a) and creator of his nature as of all visible things. Beforehand, therefore, he made mention of the tree, and next he tells us the names of the rivers and their division, so to say, and that from that source, which irrigated the garden, others led off in four directions and thus marked out the regions of the earth. Perhaps, however, those people who like to talk from their own wisdom do not concede again that these rivers are rivers, or these waters really waters, but propound some different interpretation to people ready to lend them their ears.
Let us, however, I beg you, not be convinced by them, but block our ears against them; let us instead place our credence in Sacred Scripture and heed what is told us there; let it be our concern to lay its sound teachings in our soul and be scrupulously careful about them and about our life, (110b) so that our life may witness to the teachings and the teachings may declare the integrity of our life. After all, it will be of no avail for us to get teachings right if we neglect life; nor will we be able to gain any value for our salvation if we have life but neglect right teachings. It is necessary, you see, if we would wish to avoid hell and reach heaven, to be distinguished for both correctness of doctrine and attention to life. What good, after all, tell me, is a tree reaching to the sky and bearing leaves aplenty if it is devoid of fruit? So, too, with the Christian: correct doctrine is of no benefit unless one attends to the business of living. Accordingly Christ declared such people blessed: "Blessed is the one who does and teaches." [ Matt 5:19 ] I mean, far more dependable and trustworthy than the teaching of words is teaching in action.
Such persons, (110c) in fact, even without uttering a word, or else without being seen, can teach others, in the one case by the silent witness of their appearance and in the other through the sense of hearing; they will enjoy God's goodwill in great measure, promoting as they do the glory of their Lord, not only through their own efforts but also through those who notice them. Such persons raise thanks and praise to the God of all on a thousand tongues and in many mouths; for it is not only those who know them, the witnesses of their life, that will admire them and their Lord, but strangers who hear about it from others, people living far away and distant foreigners, not only friends but foes as well, who will respect the eminence of their virtue. Such is its efficacy, you see, that it stops the mouths of adversaries and bridles their tongue. And just as people with poor sight (110d) flinch from looking at the sun's rays, likewise evil will never be able to confront virtue, but will yield ground, turn away, and admit defeat.
Convinced then of this, let us hold fast to virtue, and pass our lives safely, taking care to avoid the slightest appearance of sin in word or deed. In this way, you see, we will never fall into the worst of sins if we avoid small ones; and with the passage of time we will be able under the influence of help from on high to attain the pinnacle of virtue, escape any future punishment, and gain eternal reward, through the grace and loving kindness of our Lord Jesus Christ, to whom with the Father and the Holy Spirit be glory, power and honor, now and forever, for ages of ages. Amen.

TODAY AGAIN, IF you don't mind, we will continue in the direction of yesterday's sermon, and apply ourselves to the task of drawing out from there the thread of spiritual teaching for your benefit. There is, you see, great force concealed in the words read just now; we need to go into them at great depth and study them all with precision so as to reap the benefit they offer. To make a comparison with people trying to discover gems in the sea: they submit to such toil and trouble and expose themselves to the buffeting of the waves in order to light upon the object of their search. Consequently, we should apply our minds much more diligently to the task of discovering what lies concealed below the surface of the words, and thus lay hold of these valuable gems.
Don't be concerned, dearly beloved, to hear reference to depths. In this case, you see, there is no unruly surge of waves; instead, there is the grace of the Spirit shining upon our minds, making possible for us an effortless discovery of what we seek and rendering every difficulty light. So whereas, on the one hand, the discovery of those other gems brings to one who chances upon them a benefit that is not extraordinary, on the other hand, it often results in injury and proves to be the cause of countless shipwrecks: the searcher does not gain joy from the discovery to the same extent as he is afflicted by unpleasantness in his discovery on account of the glances he attracts to himself from envious onlookers, exciting the greedy to enmity against him. To this extent the discovery of that type of stone, far from simply bringing no advantage to one's life, also proves the occasion of numerous contests. It lays the groundwork for greed, you see, it stokes the furnace of cupidity and lays siege to the soul of those caught up in it. In the case of these spiritual stones of great value, on the contrary, no such problem is to be feared; instead, the wealth to be won from them is beyond telling, the pleasure from them is proof against defect and surpasses by a great margin all joy accruing to human beings from that other source.
Listen to David's words on the subject: "Your sayings are more to be desired than gold and much precious metal." [ Ps 19:10 ] Do you see how he made open reference to those materials considered more valuable than others yet was not only dissatisfied with this comparison but added the word "much" and thence he clarified for us at that point the superiority involved: "More than gold," the text says, "and much precious metal." The reason that he made reference to these substances was not for the reason that the divine sayings are to be desired to that extent alone but because he recognized that only these substances enjoy the utmost preeminence in human estimation hence by referring to them he demonstrated the superiority intended and the ardor of the desire felt for the sayings of the Spirit. So that you may learn that it is the unfailing practice of Sacred Scripture to compare the benefit that comes from it with perceptible realities and thus demonstrate the superiority of the former, listen also to what follows. He went on, at any rate, to add: "And sweeter than honey and a honeycomb." In this case, too, the reference is not for the reason that they are sweeter only to that extent, or can provide only that kind of sweetness, but because he had nothing else among material things to compare to the sweetness of the divine sayings hence by referring to them he showed again their superiority and declared the sweetness of the spiritual teachings to be greater.
You will find Christ, too, applying the same norm in the Gospels. When he was speaking to the disciples, remember, they were anxious to learn the meaning of the parable of the man sowing good seed in the field and his enemy throwing weeds in among the grain, so he explained to them the whole parable in detail, asking who was the man sowing the good seed, what was the field, what were the weeds and who scattered them, who were the harvesters and what was the harvest. When he had clarified all that for them, he then said, "Good people will be as brilliant as the sun in the kingdom of their Father" [ Matt 13:43 ] not for the reason that good people will have only that kind of brilliance, but to show that they will have much greater brilliance; he mentioned that kind because it is impossible to find a stronger image than that from among visible things. So when we hear something like that, let us not stop short at the literal level; instead, let us reason from the perceptible and visible realities to the superiority of spiritual realities in particular. Accordingly, if it is possible to discover the keener desire and the more heightened sweetness in this case (these sayings being, after all, divine and spiritual, and thus capable of prompting in the soul great spiritual joy), let us with great yearning and strong desire apply our ears to the words so that we may gain from them for ourselves true wealth and welcome many seeds that will germinate into right thinking about God, and thus make our way home.
Let us, therefore, listen to what has been read today. Keep your mind ever attentive, however, I ask you, shake off all sloth and concerns for things of this life, and thus heed the words spoken l hey are, after all, divine laws brought down from heaven for our salvation. To make a comparison: when letters are read out from our emperor, there is complete silence, all din and tumult hushed, everyone standing with eager attention and desire to hear what it is the imperial letters convey; anyone making the slightest noise or interrupting the flow of the reading runs the greatest risk.' Much more in this present case is there need to stand in fear and trembling, maintain utter silence, and rid yourselves of confusion in your thinking so that you may be able to understand what is said, while the King of heaven may accept your responsiveness and deem you worthy of greater favors.
Accordingly, let us see what blessed Moses teaches us to day also, telling us this as he does, not only by his own tongue but under the inspiration of the grace of the Spirit. He says: "The Lord God took the human being that he had formed." Right from the outset he has nicely put the two terms together: he didn't just say, "The Lord," and stop there, but added, "God," teaching us something that had escaped our notice and lain concealed in the text, so that we might realized that whether we hear "Lord" or "God" there is no difference in the names. This point, however, I am not making without reason: my purpose is that when you hear Paul saying, "There is one God the Father, from whom all things come, and one lord Jesus Christ, for whom all things exist," [ I Cor 8:6 ] you won't think there is a difference in the expressions, one referring to a greater and the other to a lesser. Hence Scripture employs these names interchangeably so that people inclined to controversy may have no encouragement to assail orthodoxy with a figment of their own imagination. That you may learn that Sacred Scripture says none of these things with distinction and discrimination in mind, notice precisely what emerges from this very sentence under consideration. "The Lord God took," it says. To whom does the heretic want this to refer? The Father alone. Very well, then. Listen to Paul's words: "There is one God the Father, from whom all things come, and one Lord Jesus Christ, for whom all things exist." Do you see how he applies the word "Lord" to the Son? So would they say the word "Lord" is greater than "God"? See how anomalous this is, and the extent of the blasphemy it provides a basis for. You see, whenever people are unwilling to take the consequences of following the norm of Sacred Scripture, wishing to make room for the vagaries of private reasoning, they upset their sense of balance and undermine the solid orthodoxy of dogmas with endless disputes and questioning.
"The Lord God took the human being that he had formed," the text says, "and placed him in the garden of delights to till it and watch over it." See the extent of the providence he employs in regard to the human being he has created. I mean, after blessed Moses taught us yesterday that, to quote him, "God planted the garden and placed in it the human creature" in other words, he wanted him to have his dwelling place there and pass his days in enjoyment of the garden today he goes on to show us God's unspeakable love manifested in his regard. Taking up this theme he says: "The Lord God took the human being he had formed and placed him in the garden of delights." He did not simply say, "In the garden," but added, "of delights," so as to reveal to us the exceeding pleasure he enjoyed from living there. And after saying, "He placed him in the garden of delights," he said, "to till it and watch over it." A mark, this, of great solicitude.
I mean, since life there was filled with every delight, was a pleasure to behold and a thrill to enjoy, he arranged accordingly that the human being should till the garden and watch over it lest he be unsettled by the exceeding indulgence ( "Idleness," Scripture says, remember, "has been the teacher of every evil" [ Sir 33:28 ] ). Well, why, do you ask, did the garden require attention by him? I'm not telling you that, but in fact God wanted him for a while to take some slight care that was appropriate in both watching and tilling. If, after all, he had been relieved of all need to work, he would have fallen a victim to great indulgence and at once have slipped into sloth; whereas in fact by performing some work that was painless and without difficulty he would be brought to a better frame of mind.
That phrase, "to watch over it," is not added idly: it is an instance of considerateness in expression to the effect that he might be fully aware that he was subject to a master who had regaled him with such enjoyment, and along with that enjoyment entrusted him with its protection. God, you see, creates everything and arranges it for our salvation, and as well as that presents us with enjoyment and relaxation. If on account of his exceeding love he prepared those ineffable goods before creating us as he himself says, "Come, you blessed of my Father, take possession of the kingdom prepared for you before the foundation of the world" [ Matt 25:34 ] much more will he provide us with everything in this world in generous measure.

So he conferred such favors on this creature, first bringing him from nonbeing to being, then deeming it proper to shape his body from dust, and after that as the supreme gesture bestowing on him his incorporeal soul through the action of breathing, then bidding the garden be created and directing him to spend his life there, later, like a loving father who prevents his young child from being unsettled by great relaxation and freedom from care by devising some slight responsibility appropriate to the situation, the Lord God in like manner ordered the task of tilling and guarding for Adam so that along with all those delights, relaxation and freedom from care he might have, by way of a stabilizing influence, those two tasks to prevent him from overstepping the limit. So these things had already happened to the newly created being, whereas what happened in addition makes clear to us again the great and unsurpassed love for him, as well as the considerateness he displays on account of his own goodness. What in fact does Scripture say? "The Lord God instructed Adam." [ Gen 2:16 ]
In this case also notice him once more following the same habit so that we might receive a precise statement of the teaching through the repetition of the terms, and no longer tolerate those people presuming to make distinctions in as signing the names ascribing one to the Father and the other to the Son. In fact, since both have the one essence, logically Sacred Scripture can be found applying the same name interchangeably to the Father in one place and to the Son in another. The text says, "The Lord God instructed Adam in these words." At this we very properly are astonished at God's loving kindness beyond all telling, which he reveals to us through this brief sentence. "He instructed," it says. Notice from the outset how much esteem he evidences for the human being. I mean, it didn't say, He commanded, or He ordered, but "He instructed." Just as one friend is said to instruct another about some pressing needs, God, too, in like manner conducts his relationship with Adam, just as if he wants to win him over through this attitude of esteem to obedience to his instructions. "The Lord God instructed Adam in these words: 'From all the trees in the garden you are to eat your fill, but from the tree of the knowledge of good and evil do not eat. On the day that you eat from it you will truly die.'" [ Gen 2:16, Gen 2:17 ]
No great difficulty in this instruction. Yet, dearly be loved, sloth is a terrible fault: just as it makes easy things seem hard to us, so enthusiasm and alertness render even hard things easy for us. I mean, what, I ask you, could be simpler than this instruction? What could be greater than the esteem shown here? Provision had been made for his spending life in the garden, for enjoying the beauty of visible things, for gladdening the eye from that experience, and gaining much pleasure from that enjoyment. Consider, after all, how great a thrill it was to see the trees groaning under the weight of their fruit, to see the variety of the flowers, the different kinds of plants, the leaves on the branches, and all the other things you would be likely to chance upon in a garden, especially a garden planted by God. On that account, you see, Sacred Scripture had said previously that "he produced from the earth every tree fair to behold and good to eat." [ Gen 2:9 ] So that we might know that, despite his enjoyment of such plenty, the human being trampled underfoot the instruction given him, out of his great intemperance and sloth. I mean, consider, I ask you, dearly beloved, the high degree of esteem he had lavished upon him, laying for him in the garden a table set apart for him to suit his tastes, in case you might think the same food was supplied for him as for the brute beasts: instead, passing his time in that garden like a king he could revel in its enjoyment, and like a master he had no occasion to mix with those ministering to him but had a life all to himself.
"The Lord God instructed Adam in these words: 'From every tree in the garden you are to eat your fill; but from the tree of the knowledge of good and evil do not eat. On the day you eat from it you will truly die" as if to say to him, Surely it's not something harsh and burdensome I'm demanding of you ? While entrusting you with enjoyment of everything, only this one thing I'm instructing you not to touch; but I also decree a severe penalty so that fear of it may help you keep your balance and you may observe the direction given you by me. He did this in the manner of a kindly master entrusting his huge residence to someone and prescribing some humble coin to be given by him as a pledge for keeping the ownership intact for himself. Well, in quite the same way our loving I also lavished on the human being the enjoyment of everything in the garden, and bade him abstain from one tree only so as to be in a position to know that he is subject to the Lord, whom he should obey and to whose commands he should submit.
Who could adequately admire the generosity of the common Lord of all? With what great kindness he regales the creature who has not yet anything to show for himself? I mean, he did not confine to half the garden the enjoyment he permitted, nor bid him abstain from most things and retain the enjoyment of the remainder. Instead, he wanted him to partake of everything in the garden and ordered him to abstain from the one tree only, showing through these things he had no other purpose in his actions than that he should be able to recognize the one responsible for such acts of kindness. Notice in this case as well as others God's goodness, how much regard he demonstrates also for the woman due to be formed from man. I mean, though she is yet to be created he gives instruction as though to two people in the words, "'Do not eat from it,'" and, "'On the day ye eat from it you will truly die,'" showing right from the outset that man and woman are one, as Paul also says, "The man is head of the woman." [ Eph 5:23 ] So he speaks as though to two people for this reason, that when later he has formed the woman from man, he may provide the latter with an excuse for acquainting her with God's instructions.
I am aware that this question about the tree is commonly debated, and that many people inclined to speak in cautiously endeavor to shift the blame from human beings to God, presuming to ask, Why on earth did he give him the instruction in the knowledge that he would infringe it? and again, Why did he order the tree to be in the garden? and many other such queries. In case, however, at this stage be fore the right time for discussion of the Fall we should seem to be rushing into exegesis about such matters, we ought wait for blessed Moses' account so as to reach that passage by this means at the appropriate stage and raise with you in that regard whatever matters God's grace has communicated, and thus teach you, dear people, the true mind of Scripture. Thus, in your knowledge of the truth of the sacred writings you may both offer to the Lord due praise and also escape at the hands of the guiltless God a share in the sinner's guilt through neglect of him.

The moment has arrived at long last, however, it would seem, for us to proceed with the theme of the reading. "The Lord God said," the text goes on, "'It is not good for the human being to be alone.'" [ Gen 2:18 ] See how once again it said in the same way as previously, "The Lord God," so that we should rivet the words on our minds and not think the fruit of our human reasoning to be superior to Sacred Scripture. "The Lord God said," it says, "'It is not good for the human being to be alone.'" Notice how the good God does not stop short, but adds kindness to kindness, and, in an abundance of riches, wants to clothe this rational being in every degree of esteem, and along with this esteem to regale him with a life of ease. The text says, remember, "The Lord God said, 'It is not good for the human being to be alone. Let us make him a helpmate like himself.'" Notice here again the expression, "'Let us make.'" In other words, just as he said at the beginning in the case of the formation of the human being, "'Let us make a human being in our image and likeness,'" so now, too, on the point of forming woman he employs the same expression, saying, "'Let us make.'" To whom does he address it? Not to any created power, but to the one begotten of him, Wonderful Counsellor, Figure of Authority, Prince of Peace, his only begotten Son. [ Isa 9:6 ] So that Adam may learn that the being in process of being formed is meant to enjoy equality of esteem with him, accordingly just as he said in the man's case, "'Let us make,'" so he now says also, "'Let us make him a helpmate like himself.'" Both expressions, helpmate and like himself have much significance.

I do not want him to be alone, Scripture is saying, but to have some support from company, and not this only but a helpmate suited to him should be produced, hinting at woman. Hence he said, "'Let us make him a helpmate,'" and added, "'like himself,'" so that when shortly you saw wild beasts produced and all the birds of heaven, you would not think reference was made to them. I mean, even if many of the brute beasts helped him in his labors, there was still nothing equivalent to a woman possessed as she was of reason. Hence he said, "'a helpmate like himself,'" and added, "Further, God formed from the earth all the wild beasts of the field and all the birds of heaven; he led them to Adam to see what he would call them, and each name Adam gave a living being, that was its name." [ Gen 2:19 ]
It is not idly and to no (116c) purpose that this happens, but on account of what was due to take place shortly afterwards. In his foreknowledge of it, God shows us the great intelligence with which he endowed the being created by him, so that when the event occurs of the transgression of the instruction given by God, you won't think the human being sinned through ignorance but will be in a position to know that it was a sin of sloth. I mean, the fact of his being lavishly endowed with intelligence, learn from what happens now. The text says: "He led them to Adam to see what he would call them." He does this out of a desire to provide us with a demonstration of Adam's great intelligence. And further, "The name Adam gave," the text says, "was its name."
This happens, not that we may merely learn of his intelligence but that a symbol of his dominion may be provided through the imposition of the names. You see, (116d) with human beings also this normally constitutes a symbol of dominion when they buy slaves, to change their names. Hence God provides that Adam, too, as their master should give names to the brute beasts. I mean, dearly beloved, don't pass the expression idly by; consider, instead, I ask you, the extent of his intelligence demonstrated by his giving names to such species of winged creatures, reptiles, wild beasts, beasts of burden and the other brute beasts, the tame and the wild, those that inhabit the deeps, those that spring from the earth to all these he gave names that indicated his dominion and that were appropriate to each species as the text says, "Each name Adam gave was its name." Do you see the unrivaled authority? Do you see his lordly dominance? Consider in addition to other factors this event, that lions, panthers, snakes, scorpions, serpents, and (117a) all the other animals fiercer than those, carne in complete subjection to him as to a master and accepted the names, while Adam had no fear of these wild beasts.
So let no one call in question what is created by the Lord nor sharpen the tongue against the Creator, rather against his own head -- and say those stupid words, Why were the wild beasts produced? I mean, the imposition of names shows us precisely that all animals, tame included, acknowledged their servitude and the human dominion; after all, those names that he imposed on them remain up to the present time. In this way God determined that we might retain a constant reminder of the esteem which the human being from the outset received from the Lord of all and might at tribute responsibility for its removal to the person who (117b) by sin put an abrupt end to his authority.
"Adam gave names to all the cattle," the text goes on, "all the birds of heaven, and all the beasts of the earth." [ Gen 2:20 ] Notice already in this case, I ask you, dearly beloved, his independence of decision and the eminence of his understanding, and don't say he didn't know right from wrong. I mean, the being that has the ability to put the right names on cattle, and birds, and beasts without getting the sequence mixed up, not giving to wild beasts the names suited to the tame ones nor allotting to the tame animals what belonged to the wild ones, but giving them all their right names how could he not be full of intelligence and understanding? Consider finally from this passage how great the force of that breathing, and the intelligence of that incorporeal soul (117c) which the Lord had granted him in constituting such a remarkable rational being of two elements, and intertwining the incorporeal element of the soul with the body, like an excellent craftsman related to his instrument. So, whenever you ponder the extent of this being's intelligence, marvel at the Creator's power. After all, if the visible beauty of heaven prompts a well-disposed onlooker to praise of its creator, much more readily will this rational being, the human person, be able to reason from the manner of its own formation, the eminence of esteem and greatness of gifts accorded it, and thus come to celebrate unceasingly the provider of such ineffable kindnesses and give praise to the Lord for his power.
I had in mind to go on to what follows in the text; but in case (117d) we should impair the recollection of what has been said already by an excess of words, it behooves us to conclude the flow of instruction at this point. After all, it is not simply the object of our concern to say a lot of things heedlessly; rather, we speak with this aim in view, that you will keep them constantly riveted in your mind so as not merely to have knowledge yourselves of the contents of the Holy Scriptures, but also become teachers of others, capable of admonishing them. So let each of you, I beseech you, go away from here, in the company of your neighbor reawaken the memory of what has been said, offer him what comes from your own heart and listen to what has been remembered by him. So, recalling everything spoken here, and keeping it in your memory in this way, make your way home, ruminating on these divine teachings; hence you may give all your attention to these matters and occupy your mind with them, and so be able to overcome with ease troublesome passions and escape the devil's wiles. You see, (118a) whenever that evil spirit spies a soul wrapt in the things of God, constantly contemplating them and going over them in mind, he doesn't dare approach; instead, he makes off at speed, repelled by the force of the Spirit as though by some fire.
So, in order that we may gain the fullest benefit our selves, may be able to overcome that creature and win grace from God more abundantly, let us occupy our minds with these matters. In this way, you see, everything in our charge will be simplified for us, difficult things will become easy, what seemed threatening will reach a useful conclusion, and nothing on this earth will be able to distress us. I mean, if we concern ourselves with the things of God, he will concern himself with ours, and in complete safety we will navigate the ocean of this life, (118b) and under the guidance of that mighty pilot, the God of all, put into the harbor of his love, to whom be glory and power, now and forever, for unending ages of ages. Amen.