Three Homilies on the Power of Satan

Wouldest thou learn too from the mother of this man, what a good result the expulsion from the life of Paradise had, compare what Eve was before this, and what she became afterwards. Before this indeed, she considered that deceiving Devil, that wicked Demon to be more worth believing than the commandments of God, and at the mere sight of the tree, she trampled under foot the law which had been laid down by Him. But when the expulsion from Paradise came, consider how much better and wiser she grew. For when she bare a son, she says “I have gotten a man through the Lord.” She straightway flew to the master, who before this had despised the master, and she neither ascribes the matter to nature, nor puts the birth down to the laws of marriage, but she recognizes the Lord of Nature, and acknowledges thanks to Him for the birth of the little child. And she who before this deceived her husband, afterwards <!--<spank2class="pb">181</span>-->even trained the little child, and gave him a name which of itself was able to bring the gift of God to her remembrance: and again when she bare another, she says “God has raised up seed to me in place of Abel whom Cain slew.” The woman remembers her calamity, and does not become impatient but she gives thanks to God, and calls the little child after his gift, furnishing it with constant material for instruction. Thus even in his very deprivation God conferred greater benefit. The woman suffered expulsion from Paradise, but by means of her ejection she was led to a knowledge of God, so that she found a greater thing than she lost. And if it were profitable, says one, to suffer expulsion from Paradise, for what cause did God give Paradise at the beginning? This turned out profitably to man, on account of our carelessness, since, if at least, they had taken heed to themselves, and had acknowledged their master, and had known how to be self-restrained, and to keep within bounds, they would have remained in honour. But when they treated the gifts which had been given them with insolence, then it became profitable, that they should be ejected. For what cause then did God give at first? In order that he might show forth his own lovingkindness, and because He himself was prepared to bring us even to greater honour. But we were the cause of chastisement and punishment on all sides, ejecting ourselves through our indifference to goods which were given to us. Just as therefore an affectionate father, at first indeed, suffers his own son to dwell in his home, and to enjoy all his father's goods, but when he sees that he has become worthless of the honour, he leads him away from his table, and puts him far from his own sight, and often casts him forth from his paternal home, in order that he, suffering expulsion, and becoming better by this slight and this dishonour, may again show himself worthy of restoration, and may succeed to his father's inheritance: So has God done. He gave Paradise to man. He cast him out when he appeared unworthy, in order that by his dwelling outside, and through his dishonour, he might become better, and more self-restrained, and might appear worthy again of restoration. Since after those things he did become better, he brings him back again and says “Today shall you be with me in Paradise.” Do you see that not the gift of Paradise but even the ejection from Paradise was a token of the greatest tender care? For had he not suffered expulsion from Paradise, he would not again have appeared worthy of Paradise.

4. This argument therefore let us maintain throughout, and let us apply it to the case of the subject lying before us. God gave a speech common to all. This is part of his loving kindness to men. They did not use the gift rightly, but they lapsed to utter folly. He took away again that which had been given. For if when they had one speech, they fell into so great folly, as to wish to build a tower to heaven: had they not immediately been chastised would they not have desired to lay hold on the height of heaven itself? For why? If indeed that were impossible for them, yet notwithstanding their impious thoughts are made out from their plan. All which things God foresaw, and since they did not use their oneness of speech rightly, he rightly divided them by difference of speech. And see with me, his lovingkindness. “Behold,” says he “they all have one speech, and this they have begun to do.”

For what reason did he not at once proceed to the division of tongues, but first of all defend himself, as if about to be judged in a lawcourt? And yet at least no one can say to him, why have you done this? Yea he is at liberty to do all things as he wills. But still as one about to give account, he thus sets up a defence, teaching us to be gentle and loving. For if the master defends himself to his servants, even when they have done him this wrong; much more ought we to defend ourselves to one another, even if we are wronged to the highest degree. See at least how he defends himself. “Behold they have all one mouth and one speech” says he, “and this they have begun to do,” as if he said let no one accuse me of this when he sees the division of tongues. Let no one consider that this difference of speech was made over to men from the beginning. “Behold they all have one mouth, and one speech.” But they did not use the gift aright. And in order that you may understand that he does not chastise for what has taken place so much as he provides for improvement in the future, hear the sequel “and now none of all the things will fail them, which they set on foot to do.” Now what he says, is of such a kind as this. If they do not pay the penalty now, and be restrained from the very root of their sins, they will never cease from wickedness. For this is what “none of the things will fail them which they set on foot to do” means, as if he said, and they will add other deeds yet more monstrous. For such a thing is wickedness; if when it has taken a start it be not hindered, as fire catching wood, so it rises to an un<!--<spank2class="pb">182</span>-->speakable height. Do you see that the deprivation of oneness of speech was a work of much lovingkindness? He inflicted difference of speech upon them, in order that they might not fall into greater wickedness. Hold fast this argument then with me, and let it ever be fixed and immoveable in your minds, that not only when he confers benefits but even when he chastises God is good and loving. For even his chastisements and his punishments are the greatest part of his beneficence, the greatest form of his providence. Whenever therefore you see that famines have taken place, and pestilences, and drought and immoderate rains, and irregularities in the atmosphere, or any other of the things which chasten human nature, be not distressed, nor be despondent, but worship Him who caused them, marvel at Him for His tender care. For He who does these things is such that He even chastens the body that the soul may become sound. Then does God these things saith one? God does these things, and even if the whole city, nay even if the whole universe were here I will not shrink from saying this. Would that my voice were clearer than a trumpet, and that it were possible to stand in a lofty place, and to cry aloud to all men, and to testify that God does these things. I do not say these things in arrogance but I have the prophet standing at my side, crying and saying, “There is no evil in the city which the Lord has not done”—now evil is an ambiguous term; and I wish that you shall learn the exact meaning of each expression, in order that on account of ambiguity you may not confound the nature of the things, and fall into blasphemy.