6.

If you try to know the peculiarities of the divine Scriptures, you will understand why it gave this tree such a name. It is so called not because it communicated such knowledge; but since the transgression of the commandment was committed with him, and from him later came the knowledge of sin and shame, therefore it is so called. The Divine Scriptures have the custom of naming the places where these events took place according to the events that took place. Therefore, the divine Scripture called this tree the tree of the knowledge of good and evil, because it had to commit a crime and (or) keep the commandment. The loving Lord, from time immemorial and from the beginning desiring to enlighten and impress upon man that he has a Creator and Creator, Who produced all visible things and created himself, deigned to show him His authority in this small commandment. As a generous owner, having given a large and beautiful house to someone for use, he does not take the whole payment for it, but some small part, in order to preserve (the right) for himself

But since (Adam) through extreme carelessness, together with his wife, fell into misfortune through the transgression of this commandment and eating of the tree, therefore (the Scriptures) called it the tree of the knowledge of good and evil. It is not that man did not know what is good and what is evil; he was so ignorant that the woman, talking to the serpent, said, "God said, Do not eat of him, lest you die; So she knew that death would be the punishment if they transgressed the commandment. But since, after eating of this tree, they lost both the highest glory and felt bodily nakedness, therefore (the Scriptures) called it the tree of the knowledge of good and evil: it had, so to speak, an exercise in obedience or disobedience.

Ye have learned why (the Scriptures) said, "Their eyes were opened, and they were in their minds, as if they were besha." We learned why the tree is called the tree of the knowledge of good and evil. Think, then, what shame seized them at last, when, having eaten of the tree, they transgressed the commandment of the Lord: they sewed together fig leaves, and made girdles for themselves. See from what glory into what humiliation they have fallen. Those who have hitherto lived like earthly angels invent for themselves a garment out of leaves. Such is evil - sin. He not only deprives us of the highest favor, but also plunges us into great shame and humiliation, robs us of the blessings that we possess, and takes away all boldness. But in order not to make the whole word sad for us, considering the sin committed by man through eating from the tree and disobedience, let us translate the speech, if you will, from this tree to another, to the tree of the cross, and see what disasters this has caused and what blessings it has brought. However, the calamities did not arise from the tree itself, but from careless arbitrariness and contempt, which (he) showed in relation to the commandment. That tree introduced death, because disobedience was followed by death; This granted immortality. He drove him out of paradise; This has raised us up to heaven. Then for one transgression Adam subjected Adam to such punishment; this has freed us from the innumerable burdens of sin, and has given us boldness before our Lord. Do you see the difference between a tree and a tree? Do you see the wickedness of the devil, the carelessness of man, and the love of mankind of the Lord? Therefore, let us arm ourselves, I beseech your love, with this life-giving tree, by its power let us put to death the passions that destroy the soul, as the Apostle Paul says: "Who is Christ's, the flesh is crucified with passions and lusts" (Gal. V, 24). And this means: those who have completely given themselves over to Christ have put to death every unclean lust that arises in the body to the detriment of all the powers of the soul. By imitating them, we too will make our members ineffective for the establishment of the dominion of the devil in us, so that we may calmly sail across this stormy and dangerous sea in our present life, and, having entered the quiet harbor of God's love for mankind, we may receive the blessings promised to those who love Him, in Christ Jesus our Lord, to whom be glory, with the Father and the Holy Spirit, now and ever, and unto the ages of ages. Amen.

Discourse XVII: And the voice of the Lord God was heard, walking in paradise at noon. III, 8)

1. It seems that we have lately spoken of the tree to the best of our ability, showing your love the reason why the divine Scriptures called it the tree of the knowledge of good and evil. Therefore, today I would like to turn to what follows, so that you may know God's unspeakable love for mankind and what condescension He has shown as a result of His care for our race. Truly, He made and directed everything in such a way that the rational animal created by Him would enjoy all honor and in no way inferior in life to the angels, but would also acquire their impassibility in the body. And when He saw that both of them (the forefathers), through impersonality, had violated His commandment, despite the fact that He had preceded and protected them with a threat, He did not cease His love for mankind even after that, but remained faithful to His goodness. As a child-loving father, seeing that his son, through carelessness, behaves unworthy of his nobility and has fallen from the height of honor into extreme humiliation, out of a feeling of ardent parental love, does not leave him in this position, but again fulfills his (duty), trying little by little to free him from this humiliation and raise him to his former honor, so also the all-good God, Having taken pity on a man, because of the evil intent to which he has been subjected, seduced by his wife and having accepted the advice of the devil through the serpent, he immediately comes to him as a physician to a sick and suffering man, who lies and needs the manifold treatment and help of a physician.

But in order for you to know the unspeakable condescension of God even from the very words (of the Scriptures), it is necessary to listen to what has been read. And the voice of the Lord God was heard, it is said, walking in the garden at noon, and Adam and his wife hid themselves from the presence of the Lord in the midst of the tree of paradise (Gen. 2:10). III, 8). Let us not pass, beloved, without exacting what is said by the Divine Scriptures, and let us not dwell on words, but let us think that such simple words are used for the sake of our weakness, and everything is done decently for our salvation. For, tell me, if we want to take the words in their literal meaning, and do not understand what is communicated in a Godly manner, then will not many things seem strange? Let us look at the very beginning of today's reading. And he heard, it is said, the voice of the Lord God, walking in paradise at noon, and was afraid. What do you say? Does God walk? Shall we also ascribe legs to Him? And let us not understand by this anything higher? No, God does not walk, let it not be! How, indeed, does He Who is everywhere and fills everything, whose throne is heaven and earth is the footstool, walk in paradise? What reasonable person would say that? What does it mean: I heard the voice of the Lord God, walking in paradise at noon? He wanted to arouse in them such a feeling (of the nearness of God) in order to plunge them into restlessness, which was in fact the case: they felt it, tried to hide from God approaching (to them). Sin came - and crime, and shame fell on them.

The impartial judge, that is, conscience, arose, cried out with a loud voice, reproached them, showed them, and as it were exposed before their eyes the gravity of the crime. For this reason the Lord, loving mankind, first creating man, placed in him a conscience, as an unceasing accuser who cannot be deceived or deceived. Even if he who has committed a sin and committed a lawless deed has time to hide from all people, he cannot hide from this judge, on the contrary, he always carries within himself this accuser, who rests him, torments him, punishes him, never subsides, but attacks him at home, and in the square, and in meetings, and at the table, and during sleep, and when he wakes up, He demands an account of his transgressions, and makes visible both the gravity of his sins and the punishment that threatens him, and, like a zealous physician, he does not cease to apply his actions, although he sees that she will not be listened to, does not retreat, but continues to constantly care.

2. It is precisely its purpose, to constantly remind (of sin) and not to allow it (the sinner) to ever come to forget about his transgressions, but to expose them. in view of him, so that at least through this he may not be so inclined to repeat former sins. If many of us do not overcome carelessness, and with such assistance and help of conscience, having within us such a powerful accuser and punisher, conscience, which torments the heart and strikes more than any executioner, then without this help would we not immediately perish? That is why now the first-created one, having felt this feeling in himself and having the thought of the presence of God, at the same moment hides himself. Why (this), tell me? Because he saw that a strong accuser, i.e. conscience, had risen up against him. He had no other accuser and witness of sin than the one he carried within himself. And on the other hand, together with the conviction of conscience, the loss of glory, which had hitherto clothed them like a bright garment, made them, through (the sensation of) nakedness, to understand the gravity of the sin committed. When, therefore, they were covered with shame after that grievous sin, they tried to hide. He heard the voice of the Lord God, walking in the garden at noon, and Adam and his wife hid themselves from the presence of the Lord God in the midst of the tree of paradise.

There is nothing, beloved, worse than sin: when it comes, it not only covers us with shame, but also makes fools those who were formerly prudent and full of great wisdom. Think to what madness the one who had previously possessed such wisdom, who in fact showed us the wisdom bestowed upon him, who uttered such a prophecy, finally descended. Hearing, as it is said, the voice of the Lord God, walking in paradise at noon, he, together with his wife, hid from the face of the Lord God in the midst of the tree of paradise. What kind of madness is it to want to hide from God, Who is omnipresent, from the Creator, Who called everything from non-existence to being, Who knows the unseen, Who created the hearts of people separately, Who knows all their deeds, Who searches the heart and the womb, and Who sees the very movements of our hearts? But do not be surprised, beloved! Such is the custom of sinners: although they cannot hide themselves, they nevertheless try to hide themselves. That they did this, unable to bear the shame with which they were covered after sin, deprived of that imperishable glory, think where they are hiding? In the midst of paradise. As worthless and ungrateful servants, unable to hide from their master, rush from one corner of the house to another, because fear troubles their souls, so these (the ancestors), finding no refuge, take refuge in the house itself, that is, in paradise. It is not without intention that the time (of God's coming) is indicated; heard the voice of the Lord God, walking in paradise at noon, and in order that you might know the love for mankind of the Lord, as He did not hesitate in the least, but as soon as He saw what had happened and the severity of the wound, He immediately hastened to heal, so that the wound, having become inflamed, would not become incurable. Therefore, He hastens to warn and immediately stops the growth of the wound, and, following the attraction of His goodness, He did not leave it unattended for a moment. The enemy of our salvation, always envious of our blessedness, showed such malice that at the very beginning he arranged intrigues and through his disastrous advice deprived them of that wondrous state. But the all-wise God, Who arranges our (life) according to His wisdom, seeing both the wickedness of the devil and the carelessness of man, by which he, being deceived together with his wife, plunged himself into such shame, appears, and, as a meek and humane judge, reveals a judgment full of fear and trembling, makes an exact investigation, instructing us through this to judge our neighbors not before having made an exact investigation.

3. Let us, then, hear, if you will, what the Judge asks, what the defendants answer, what punishment is determined for them, and what condemnation is subjected to him who has made such a slander against them.

But if you listen attentively, you will see what a difference there is between God's love for mankind and the cruelty of people towards their neighbors. And the Lord God called Adam, and said unto him, Adam, where art thou, v. 9? The very question already makes one marvel at God's boundless love for mankind, not only in the sense that He called, but also in the fact that He Himself called, which people do not do in relation to others like themselves, who have the same nature as them. You know that when judges, sitting on a high seat, judge criminals, they do not deign them their (personal) answer, showing them also through this what disgrace they have subjected themselves to by committing evil deeds; Although the judge answers, his answers are passed on to the defendant and then the defendant's words are reported to the judge by someone else, standing between them. Such, as everyone knows, is the custom of judges everywhere. But God (acted) not in this way - how so? He Himself calls. And the Lord God called Adam, and said unto him, Adam, where art thou? See what power is contained in this short utterance. To summon the guilty is already the work of great and unspeakable love for mankind; to one who is covered with shame and does not dare to open his mouth and move his tongue to give a reason (to be justified) with a question, is a deed of great goodness. But the words: Where art thou? are also of great importance besides (indications of) philanthropy. It was as if God was saying to Adam, "What has happened?" To some I have forsaken thee, and to others I find thee now; leaving you clothed with glory, now I find you naked.

Where did you get the consciousness of nakedness? Tell Me, what is this news and strangeness? Who could ever have told you this, if you had not caused yourself such shame, if you had not eaten of that one tree of which I commanded you not to eat? Pay attention to the love of humanity and the extreme kindness of the Lord. He could immediately, without even deigning to give an answer to the person who committed such a sin, subject him to the punishment which He had already determined in advance for the crime, but He endures for a long time, delays, questions and listens to the answer, and asks again, as if summoning the guilty person to acquittal, in order to show him His love for mankind even after such a crime. By this means He inspires us not to treat them rudely and not to show brutal cruelty towards them, judging the guilty; but they would show their magnanimity and leniency, as if passing judgment on their members, and remembering that they are of the same nature as us, they would dissolve punishment with love for mankind. It was not without intention that the divine Scripture used such leniency (in words); by the coarseness of speech it teaches us God's love for mankind and arouses zeal to imitate the goodness of the Lord to the best of human ability. And he said to him, "Who shall tell thee that thou art naked, except of the tree, whose commandments thou alone hast eaten, of which thou hast eaten" (v. 11)? How could you, he says, know this and be covered with such shame, if you had not given yourself over to extreme intemperance and neglected My commandment?

4. Pay attention, beloved, to the abundance of God's goodness: He speaks to him (Adam) as to one another, and rebukes him for breaking His commandment. Who shall tell thee that he is naked, if not of the tree, which thou alone hast eaten, of which thou hast eaten? Not a little power is contained in the words: of this one. Have I, he says, hindered thee in the enjoyment (of the pleasures of paradise)? Have I not given you complete freedom and given you over to the power of all that is in paradise, commanding you to abstain from only one tree, so that you may see that you are under the Lord and must show some obedience? What kind of carelessness is this, that you, having so many pleasures, could not abstain from this one (tree), but so soon violated the commandment I gave and exposed yourself to so many calamities? What benefit have you received? Have I not spoken of these things beforehand? Did he not restrain and protect with fear of punishment? Didn't you say what would happen to you? Did He not forbid you to eat (of the tree), so that you would not be exposed to these (calamities)?