Homilies and Sermons 9.9–9.10
Authorship disputed: Most of these homilies are accepted as Basil's; a few (On Faith, On Humility, parts of the Ps. homilies) have been questioned. Judge each homily separately.
Greek text: PG 31.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 9
9.9PG 31:558
Ἐπείδὴ οὖν γέγονεν ἐχθρὸς, ἐφύλαξεν ἡ μῖν ὁ Θεὸς τὴν πρὸς αὐτὸν ἐναντίωσιν, δι᾽ ὧν τῷ ὑπηρετησαμένῳ αὐτῷ θηρίῳ διελέγετο, πρὸς αὐτὸν ἀναφέρων τὴν ἀπειλήν ὅτι Ἔχθραν' θήσω ἀναμέσον σοῦ καὶ … ἀναμέσον τοῦ σπέρματος αὐτῆς. Τῷ ὄντι γὰρ βλαθεραὶ αἱ πρὸς τὴν καχίαν καταλλαγαί" ἐπειδὴ νόμο; οὗτος φιλίας δι᾽ ὁμοιότητος -πέφυχε τοῖς συναπτομένοις ἐγγίνεσθαι. “Ὅθεν ὀρθῶς ἔχει τὸ, Φθείρουσὶιν ἤθη χρηστὰ ὁμιλίαι κακαί. Ὥς γὰρ ἕν τοῖς νόσοποιοῖς χωρίοις ὁ κατὰ μέρος ἀναπνεόμενος ἀὴρ λανθάνουσαν νόσον τοῖς ἐνδιαιτωμένοις οὕτως ἡ πρὸς τὰ φαῦλα συνήθεια. μεγάλα χαχὰ ταῖς ψυχαῖς ἐναφίησι, χἂν τὴν παραντίχα αἴσθησιν τὸ βλα.δερὸν διαφεύγῃ. Διὰ τοῦτο ἀδιάλλαχτος ἣ πρὸς τὸν ὄφιν ἔχθρα. Εἰ δὲ τὸ ὄργανον τοσούτου μίσους ἄξιον, πόσον ἐχθραίνειν ἡμᾶς τῷ ἐνεργήσαντι προσῆχεν; ᾿Αλλὰ καὶ διὰ τί ἣν τὸ ξύλον, φησὶν, ἐν τῷ παραδείσῳ, δι' οὗ τῷ διαδόλῳ ἔμελλε προχωρήσειν. ἡ καθ᾽ … δέλεαρ, πῶς ἂν ἡμᾶς διὰ τῆς παραχοῆς εἰς τὸν θάνατον ὑπηγάγετο; Ὅτι ἔδει εἶναι ἐντολὴν τὴν δοχεμάζουσαν ἡμῶν τὸ ὑπήχοον. Διὰ τοῦτο ἦν φυτὸν ὡραίων καρπῶν εὔφορον, ἵνα ἐν τῇ ἀποχῇ τοῦ ἡδέος, τὸ τῆς ἐγχρατείας καλὸν ἐπιδειξάμενοι, τῶν τῆς ὑπομονῆς στεφάνων δικαίως ἀξιωθῶμεν. Ἐπηχολού-θησε δὲ τῇ βρώσει οὐ παραχοὴ μόνον τῆς ἐντολῆς, ἀλλὰ καὶ ἡ ἐπίγνωσις τῆς γυμνότητος. Ἔφα- ΥγοΥ γὰρ, φησὶ, καὶ διηνοίχθησαν αὐτῶν οἱ ὀφθαλμοὶ, καὶ ἔγνωσαν, ὅτι γυμνοί εἰσιν. “Ἔδει δὲ μὴ γινώσκειν τὴν γύμνωσιν, ἵνα μὴ ὁ νοῦς τοῦ ἀνθρώπου περιεσπᾶτο πρὸς τὴν τοῦ λείποντος ἀναπλήρωσιν, ἀμφιέσματα ἑαυτῷ καὶ τῆς γυμνότητος παραμυθίαν ἐπινοῶν, καὶ ὅλως τῇ τῆς σαρχὸς ἐπιμελείᾳ τῆς πρὸς Θεὸν ἐνατενίσεως ἀφελχόμενος. Διὰ τί δὲ οὐχ εὐθὺς αὐτῷ συγχατεσχευάσθη καὶ τὰ ἐνδύματα; τι οὔτε φυσιχὰ ἔπρεπεν εἶναι ταῦτα, οὔτε ἐχ τέχνης. Τὰ μὲν γὰρ φυσιχὰ ἴδια τῶν ἀλόγων ἐστίν" οἷον πτερὰ, καὶ τρίχες, καὶ δερμάτων παχύτητες, στέγειν μὲν χειμῶνας, φέρειν δὲ χαύσωνας δυναμέ:νων. Ἐν οἷς οὐδὲν τὸ ἕτερον τοῦ ἑτέρου διενήνοχεν, ὁμοτίμου πᾶσι τῆς φύσεως ὑπαρχούσης - ἀνθρώπῳ δὲ ἔπρεπε, χατὰ τὴν ἀναλογίαν τῆς πρὸς Θεὸν ἀγάπῆς, παρηλλαγμένας τῶν ἀγαθῶν τὰς ἀντιδόσεις ὑπάρχειν. Αἱ δὲ ἐχ τέχνης ἐπιτηδεύσεις ἀσχολίας ἂν ἐγένοντο πρόξενοι ὃ μάλιστα φευχτὸν ἦν ὡς βλαδερὸν τῷ ἀνθρώπῳ. Διὸ καὶ ὁ Κύριος, εἰς τὴν ἐν τῷ παραδείσῳ ζωὴν ἡμᾶς ἀναχαλούμενος, ἐχδάλλει τὴν μέριμναν τῶν ψυχῶν, λέγων " Μὴ μεριμνᾶτε τῇ γψυχῇ ὑμῶν, τί φάγητε" μηδὲ τῷ σώματι ὑμῶν, τί ἐνδύσησθε. Οὔτε οὖν ἐκ φύσεως ἔπρεπεν αὐτῷ ἔχειν τὰ σχεπάσματα, οὔτε ἐκ τέχνης “ ἀλλ᾽ ἕτερα ἦν ηὐτρεπισμένα, ἐπιδειξαμένῳ τὴν ἀρετὴν, τὰ ἐχ τῆς τοῦ Θεοῦ χάριτος ἐπανθεῖν τῷ ἀνθρώπῳ, καὶ περιὅὁποΐξαι αἱ τῶν ἀγγέλων, ὑπὲρ τὴν τῶν ἀνθέων ποικιλίαν, ὑπὲρ τὴν τῶν ἀστέρων φαιδρότητα καὶ στιλδότητα. Διὰ τοῦτο οὖν οὐχ εὐθὺς αὐτῷ τὰ ἐνδύματα, ἐπειδὴ ἄθλα ἦν ἀρετῆς ἀποχείμενα τῷ ἀνθρώπῳ, εἰς ἃ φθάσαι ὑπὸ τῆς ἐπηρείας τοῦ διαδόλου οὐκ ἐπετράπη. ᾿Αγωνιστὴς τοίνυν ἕστηχεν ἡμῖν ὁ διάδολος διὰ τὸ ἐξ ἐπηρείας πάλαι γενόμενον ἡμῖν πτῶμα, τοῦ Κυρίου οἰχονυμήσαντος ἡ μῖν τὴν πρὸς αὐτὸν πάλην, ὥστε διὰ τῆς ὑπαχοῆς ἀναπαλαῖσαι ἡ μᾶς, καὶ χαταστεφανωθήναι τοῦ ἀντιδίχου. Εἴθε μὲν γὰρ μὴ ἐγεγόνει διάθολος, ἀλλ᾽ ἔμεινεν ἐν τῇ τάξει, ἐν ἦ ἐξ ἀρχῆς ἐτάχθη παρὰ τοῦ ταξιάρχου ! ἐπειδὴ δὲ γέγονεν ἀποστάτης, ἐχθρὸς μὲν Θεοῦ, ἐχθρὸς δὲ ἀνθρώπων τῶν χατ᾽ εἰχόνα Θεοῦ γεγενημένων (διὰ τοῦτο γάρ ἔστι μισάνθρωπος, διότι καὶ θεομάχος " καὶ μισεῖ μὲν ἡμᾶς ὡς χτήματα τοῦ Δεσπότου, μισεῖ δὲ ὡς ὁμοιώματα τοῦ Θεοῦ)" συνεχρήσατο οὖν αὐτοῦ τῇ πονηρίᾳ εἰς γυμνάσιον τῶν ἡμετέρων ψυχῶν ὁ σοφῶς καὶ προνοητιχῶς οἰχονομῶν τὰ ἀνθρώπινα, ὥσπερ ἰατρὸς τῷ τῆς ἐχίδνης ἰῷ εἰς σωτηρίων φαρμάκων κατασχευὴν ἀποχρώμενος. Τίς οὖν ἣν ὁ διάδολος; καὶ τίς ἡ τάξις; καὶ τί τὸ ἀξίωμα; καὶ πόθεν ὅλως Σατανᾶς προσηγόρευται; Σατανᾶς μὲν οὖν, διὰ τὸ ἀντιχεῖσθαι τῷ ἀγαθῷ" οὕτω γὰρ σημαίνει ἡ φωνὴ τῶν ἙἭ δραίων, ὡς ἐν ταῖς Βασι… ἐν τῷ Σολομῶντι Σατᾶν», ΓΑδερ τὸν βασιλέω τῶν Σύρῶν" διάθολος δὲ, ἐπειδὴ ὁ αὐτὰς καὶ συνεργὸς τῆς ἁμαρτίας ἡμῶν καὶ κατήγορος γίνεται " καίρων μὲν ἡμῶν ἀπωλείᾳ, παραδειγματίζων δὲ ἡμᾶς ἐπὶ τοῖς πεπραγμένοις. Φύσις δὲ αὐταῦ ἀσώματος, χατὰ τὸν ᾿Απόστολον, τὸν εἰπόντα’ Οὐκ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρχα, ἀ.1.1ὰ πρὸς τὰ πνευματικὰ τῆς πονηρίας. ᾿Αξίωμα δὲ ἀρχικόν: Πρὸς γὰρ τὰς ἀρχὰς, φησὶ, καὶ τὰς ἐξουσίας, καὶ τοὺς κοσμοχράτορας τοῦ σκότους τούτου. Τόπος δὲ τῆς ἀρχῆς ὁ ἐναέριος, ὥς φησιν ὁ αὐτός" Κατὰ τὸν ἄρχοντα τῆς ἐξουσίας τοῦ ἀέρος, τοῦ πνεύματος τοῦ νῦν ἐγεργοῦγτος ἐν τοῖς υἱοῖς τῆς ἀπειθείας. Διὰ τοῦτο καὶ χόσμου ἄρχων λέγεται, ἐπειδὴ Β περίγειος αὐτοῦ ἐστιν ἡ ἀρχή. Καὶ οὕτως φησὶν ὁ Κύριος - Νῦν κρίσις ἐστὶ τοῦ κόσμου τούτου, νῦν ὁ ἄρχων τοῦ κόσμου τούτου ἐκβληθήσεται ἔξω. Καὶ πάλιν ἼΓἜρχεται ὁ ἄρχων τοῦ κόσμου τούτου, καὶ ἐν ἐμοὶ εὑρήσει οὐδέν.
Epeidē oun gegonen echthros, ephylaxen hē min ho Theos tēn pros auton enantiōsin, di᾽ hōn tǭ hypēretēsamenǭ autǭ thēriǭ dielegeto, pros auton anapherōn tēn apeilēn hoti Echthran' thēsō anameson sou kai … anameson tou spermatos autēs. Tǭ onti gar blatherai hai pros tēn kachian katallagai" epeidē nomo? houtos philias di᾽ homoiotētos -pephyche tois synaptomenois enginesthai. “Hothen orthōs echei to, Phtheirousiin ēthē chrēsta homiliai kakai. Hōs gar hen tois nosopoiois chōriois ho kata meros anapneomenos aēr lanthanousan noson tois endiaitōmenois houtōs hē pros ta phaula synētheia. megala chacha tais psychais enaphiēsi, chan tēn paranticha aisthēsin to bla.deron diapheugę̄. Dia touto adiallachtos hē pros ton ophin echthra. Ei de to organon tosoutou misous axion, poson echthrainein hēmas tǭ energēsanti prosēchen? ᾿Alla kai dia ti hēn to xylon, phēsin, en tǭ paradeisǭ, di' hou tǭ diadolǭ emelle prochōrēsein. hē kath᾽ … delear, pōs an hēmas dia tēs parachoēs eis ton thanaton hypēgageto? Hoti edei einai entolēn tēn dochemazousan hēmōn to hypēchoon. Dia touto ēn phyton hōraiōn karpōn euphoron, hina en tę̄ apochę̄ tou hēdeos, to tēs enchrateias kalon epideixamenoi, tōn tēs hypomonēs stephanōn dikaiōs axiōthōmen. Epēcholou-thēse de tę̄ brōsei ou parachoē monon tēs entolēs, alla kai hē epignōsis tēs gymnotētos. Epha- YgoU gar, phēsi, kai diēnoichthēsan autōn hoi ophthalmoi, kai egnōsan, hoti gymnoi eisin. “Edei de mē ginōskein tēn gymnōsin, hina mē ho nous tou anthrōpou periespato pros tēn tou leipontos anaplērōsin, amphiesmata heautǭ kai tēs gymnotētos paramythian epinoōn, kai holōs tę̄ tēs sarchos epimeleią tēs pros Theon enateniseōs aphelchomenos. Dia ti de ouch euthys autǭ synchatescheuasthē kai ta endymata? ti oute physicha eprepen einai tauta, oute ech technēs. Ta men gar physicha idia tōn alogōn estin" hoion ptera, kai triches, kai dermatōn pachytētes, stegein men cheimōnas, pherein de chausōnas dyname:nōn. En hois ouden to heteron tou heterou dienēnochen, homotimou pasi tēs physeōs hyparchousēs - anthrōpǭ de eprepe, chata tēn analogian tēs pros Theon agapēs, parēllagmenas tōn agathōn tas antidoseis hyparchein. Hai de ech technēs epitēdeuseis ascholias an egenonto proxenoi ho malista pheuchton ēn hōs bladeron tǭ anthrōpǭ. Dio kai ho Kyrios, eis tēn en tǭ paradeisǭ zōēn hēmas anachaloumenos, echdallei tēn merimnan tōn psychōn, legōn " Mē merimnate tę̄ gpsychę̄ hymōn, ti phagēte" mēde tǭ sōmati hymōn, ti endysēsthe. Oute oun ek physeōs eprepen autǭ echein ta schepasmata, oute ek technēs “ all᾽ hetera ēn ēutrepismena, epideixamenǭ tēn aretēn, ta ech tēs tou Theou charitos epanthein tǭ anthrōpǭ, kai perioopoïxai hai tōn angelōn, hyper tēn tōn antheōn poikilian, hyper tēn tōn asterōn phaidrotēta kai stildotēta. Dia touto oun ouch euthys autǭ ta endymata, epeidē athla ēn aretēs apocheimena tǭ anthrōpǭ, eis ha phthasai hypo tēs epēreias tou diadolou ouk epetrapē. ᾿Agōnistēs toinyn hestēchen hēmin ho diadolos dia to ex epēreias palai genomenon hēmin ptōma, tou Kyriou oichonymēsantos hē min tēn pros auton palēn, hōste dia tēs hypachoēs anapalaisai hē mas, kai chatastephanōthēnai tou antidichou. Eithe men gar mē egegonei diatholos, all᾽ emeinen en tę̄ taxei, en ē ex archēs etachthē para tou taxiarchou ! epeidē de gegonen apostatēs, echthros men Theou, echthros de anthrōpōn tōn chat᾽ eichona Theou gegenēmenōn (dia touto gar esti misanthrōpos, dioti kai theomachos " kai misei men hēmas hōs chtēmata tou Despotou, misei de hōs homoiōmata tou Theou)" synechrēsato oun autou tę̄ ponērią eis gymnasion tōn hēmeterōn psychōn ho sophōs kai pronoētichōs oichonomōn ta anthrōpina, hōsper iatros tǭ tēs echidnēs iǭ eis sōtēriōn pharmakōn katascheuēn apochrōmenos. Tis oun hēn ho diadolos? kai tis hē taxis? kai ti to axiōma? kai pothen holōs Satanas prosēgoreutai? Satanas men oun, dia to anticheisthai tǭ agathǭ" houtō gar sēmainei hē phōnē tōn HeĒ draiōn, hōs en tais Basi… en tǭ Solomōnti Satan», GAder ton basileō tōn Syrōn" diatholos de, epeidē ho autas kai synergos tēs hamartias hēmōn kai katēgoros ginetai " kairōn men hēmōn apōleią, paradeigmatizōn de hēmas epi tois pepragmenois. Physis de autau asōmatos, chata ton ᾿Apostolon, ton eiponta’ Ouk estin hēmin hē palē pros haima kai sarcha, a.1.1a pros ta pneumatika tēs ponērias. ᾿Axiōma de archikon: Pros gar tas archas, phēsi, kai tas exousias, kai tous kosmochratoras tou skotous toutou. Topos de tēs archēs ho enaerios, hōs phēsin ho autos" Kata ton archonta tēs exousias tou aeros, tou pneumatos tou nyn egergougtos en tois huiois tēs apeitheias. Dia touto kai chosmou archōn legetai, epeidē B perigeios autou estin hē archē. Kai houtōs phēsin ho Kyrios - Nyn krisis esti tou kosmou toutou, nyn ho archōn tou kosmou toutou ekblēthēsetai exō. Kai palin IGErchetai ho archōn tou kosmou toutou, kai en emoi heurēsei ouden.
Since, then, he had become an enemy, God preserved for us our opposition to him, directing the threat at him through what he said to the beast that had served him: "I will put enmity between you and … [between your seed and] her seed." For reconciliations with wickedness are truly harmful, since this law of friendship naturally arises among those who are joined, through likeness. Hence the saying is right: "Bad company corrupts good morals." For as in unhealthy places the air breathed little by little [puts] a hidden disease into those who live there, so familiarity with what is bad lets great evils into souls, even if the harm escapes immediate perception. That is why the enmity toward the serpent is irreconcilable. And if the instrument deserves so much hatred, how much more ought we to hate the one who used it? "But why," he says, "was the tree in paradise, through which the devil's plot against us was going to succeed? … [If the] bait [had not been there], how could he have led us through disobedience to death?" Because there had to be a commandment to test our obedience. That is why there was a plant bearing beautiful fruit, so that by abstaining from the sweet thing and showing the beauty of self-control, we might justly be counted worthy of the crowns of endurance. And upon the eating followed not only disobedience to the commandment but also knowledge of nakedness. "They ate," it says, "and their eyes were opened, and they knew that they were naked." They ought not to have known their nakedness, so that the man's mind might not be distracted to supplying what was lacking, devising clothes for himself and comforts for his nakedness, and altogether drawn away by care of the flesh from gazing on God. Why then were clothes not made along with him at once? Because it was fitting for them to be neither natural nor from art. For natural coverings belong to the irrational animals: feathers, hair, thick hides, able to keep out winters and bear heat. In these one does not differ from another, since nature is equal in honor for all; but for man it was fitting that the rewards of good things should be distinguished in proportion to his love toward God. And contrivances of art would have produced busyness, which was most to be avoided as harmful to man. That is why the Lord too, calling us back to life in paradise, casts out care from souls, saying, "Do not be anxious for your life, what you will eat, nor for your body, what you will put on." So it was fitting for him to have coverings neither from nature nor from art; but other coverings had been prepared, which, when he had shown virtue, were to bloom on man from God's grace and to clothe him … of the angels, surpassing the variety of flowers, surpassing the brightness and gleam of the stars. That is why clothes were not given him at once, since the prizes of virtue were stored up for man, which he was not allowed to reach because of the devil's malice. So the devil stands as our opponent because of the fall that befell us long ago through his malice, the Lord having arranged our wrestling against him, so that through obedience we might wrestle back and crown ourselves over the adversary. Would that there had been no devil, but that he had remained in the rank in which he was set from the beginning by the commander! But since he became an apostate, an enemy of God and an enemy of men made in the image of God (for he is a hater of men because he is a fighter against God; and he hates us both as the Master's possessions and as likenesses of God), he who orders human affairs wisely and providently used his wickedness to exercise our souls, as a physician uses the viper's venom to prepare saving medicines.
Who, then, was the devil? What was his rank? What his dignity? And why is he called Satan at all? Satan, because he opposes the good; for so the Hebrew word means, as in Kingdoms: "[The Lord raised up] a satan against Solomon, Ader the king of the Syrians." And devil, because he is both a fellow worker in our sin and our accuser, rejoicing in our destruction and exposing us for what we have done. His nature is incorporeal, according to the apostle who said, "Our wrestling is not against blood and flesh, but against the spiritual forces of wickedness." His dignity is that of a ruler: "For against the principalities," he says, "and the powers, and the world rulers of this darkness." The place of his rule is the air, as the same apostle says: "according to the ruler of the power of the air, the spirit now at work in the sons of disobedience." That is why he is also called ruler of the world, because his rule is about the earth. So the Lord says, "Now is the judgment of this world; now the ruler of this world will be cast out." And again, "The ruler of this world is coming, and he will find nothing in me."
Textual problem in this passage: see the notes.
Gen 3:15 (quotation, high confidence) · 1 Cor 15:33 (quotation, high confidence) · Gen 3:7 (quotation, high confidence) · Matt 6:25 (quotation, high confidence) · 1 Kgs 11:14 (quotation, high confidence) · Eph 6:12 (quotation, high confidence) · Eph 2:2 (quotation, high confidence) · John 12:31 (quotation, high confidence) · John 14:30 (quotation, high confidence)
Notes and citation
Summary: God set enmity between the serpent and humanity; the tree tested obedience, and the devil, an incorporeal ruler of the air whose name means 'adversary', is used by God to exercise our souls.
- Migne's section 9 (numeral read when the text was divided but fitted as 3).
- Gen 3:15; 1 Cor 15:33 (a line of Menander); Gen 3:7; Matt 6:25; 1 Kgs 11:14 (LXX 3 Kgdms 11:14, Ader); Eph 6:12; Eph 2:2; John 12:31; John 14:30.
- The words of John 12:31 and 14:30 missing from the OCR text were printed among Migne's notes and are restored to their place by logged corrections. Other lines are lost (bracketed). Footnotes, variant readings and Migne's Latin removed by logged corrections.
Notes on the original text
- Digital text corrected (Migne's Latin removed; Migne's Latin removed; words lost; a variant reading removed from inside ὀφθαλμοί; footnotes removed; words lost; footnotes, variant readings and Migne's Latin removed (with the displaced words of John 12:31 and 14:30, restored below); words lost; stray mark removed; words of John 12:31 printed among Migne's notes restored to their place; words of John 14:30 printed among Migne's notes restored to their place): ἀναφέρων ἐδὶ, υἱ πιΐπαβ δι ἀἰδθοϊαπι γΓείδγγει :. Ῥοπαπεὶ ἱπὶ- (, → ἀναφέρων ; καὶ εἶδ 6 Ρ 86 ῃ8[ηι βρί γα ἀυποῖι5 αἰ δηνοπὶ πιουθιη ἰηποι) δβίδιϊ πῇ 86} Γ. Ουδλργορίθῦ μη ρ] 40 → καὶ … ; 3 (ρῃ. π, ὅ. 5" 14. 15. 551 Οογ. χν, ὅὅ. → … ; (οἷ. ρῥτίπιυβ οὗτος φιλανθρωπίας. μοὶ → ὀφθαλμοὶ; Α 6 σοφπουόετμπί φμοά πμαϊ δεξόπι "ν. γυχύσχειν → γινώσκειν; ἀυπὶ ογαῖ, υἱ Βοιηΐηὶ οχὶ ἰοϑιιπι. Θ ματα οἱ Βοιηίους 86 50] }Ππ}1υἀϊπαηὶ ἐσ ρα}, ᾿ἰς υογθὶβ : Νἐ εοἰ οὶ ξ ἐπειδὴ → ἐπειδὴ; ἀνθρώπῳ, (, εἰς → ἀνθρώπῳ, εἰς; Βασι- ᾿ς ὅεὺ. πὶ, 7. "7 Μαίιῃ. τἱ, 25. Π21}5 ἀστέρων τερπνότητα καὶ στιλδότητα. (οἱ. ρεὶ- [2.5 ἀστέρων τερπνότητα. Διὰ τοῦτο, εἰς. ν οτὰοῦ εἱ ᾳυκ ἀϊξηϊίδ8 Υ οἱ ὑπάδ ἀπίῃ ζ 52 ὁ ἄρχων τοῦ κόσμου τούτου ἐκδληθήσεται τούτου, καὶ ἐν ἐμοὶ εὑρήσει οὐδέν. δδὶ : δρίγί αἰ ἴα βιηι ποσί τα ἰη οαἰοειῖϑιδ δ, βεῖγα εἴ, ᾿Αδοοπάμηϊ ἀδῆι6 αὐ οαἰος 1: ἰιος οὶ, ἰῃ τῷ Σολομῶντι → Βασι… ἐν τῷ Σολομῶντι; γῦν' ἔξω → νῦν ὁ ἄρχων τοῦ κόσμου τούτου ἐκβληθήσεται ἔξω; Ἔρχεται ὁ ἄρχων τοῦ κόσμον → Ἔρχεται ὁ ἄρχων τοῦ κόσμου τούτου, καὶ ἐν ἐμοὶ εὑρήσει οὐδέν..
Extrabiblical texts: Menander, Thaïs (Menander (fragments); quotation)
Cite (SBL): Basil, Hom. 9.9 (PG 31:558; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/9-9/#p-9-9). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Migne PG 31 (archive.org OCR; slips, Migne's Latin and notes removed as logged corrections; sections renumbered to the Benedictine divisions) and checked privately against FOTC 9 where it has the homily; otherwise re-read against the Greek (no public-domain English).
9.10PG 31:558
Ἐπειδὴ δὲ εἴρηται περὶ τῆς στρατιᾶς τοῦ διαδό-λου, ὅτι Πγευματικά ἐστι τῆς πονηρίας ἐν τοῖς ἐπουρανίοις, εἰδέναι χρὴ, ὅτι οὐρανὸν συνήθως ἢ Γραφὴ τὸν ἀέρα λέγει, ὡς τὸ, Τὰ πετεινὰ τοῦ οὐραγοῦ" καὶ τὸ, ᾿Αγαθδαίγουσιν ἕως τῶν οὐρανῶν " τουτέστιν, ἐπὶ πολὺ τοῦ ἀέρος ὑψοῦνται. Διὰ τοῦτο καὶ ὁ Κύριος Εἶδε τὸν Σαταγᾶν ὡς ἀστραπὴν ἐκ τοῦ οὐραγοῦ πεσόντα" τουτέστι, τῆς οἰχείας ἀρχῆς ἐχπεσόντα, καὶ χάτω γενόμενον, ἵνα πατῆται ὑπὸ … τοῖς ἑαυτοῦ μαθηταῖς τοῦ πατεῖν ἐπάνω ὄφεων καὶ σχορπίων, καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ. Ἐπεὶ οὖν ἐξεδλήθη ἣ πονηρὰ αὐτοῦ τυραννὶς, καὶ ἐχαθάρθη ὁ περίγειος τόπος διὰ τοῦ σωτηρίου πάθους, τοῦ εἰρηνεύσαντος τὰ ἐπὶ τῆς γῆς καὶ τὰ ἐν τοῖς οὐρανοῖς, χηρύσσεται ἡμῖν λοιπὸν ἡ βασιλεία τῶν οὐρανῶν" Ἰωάννου μὲν λέγοντος - ἬΥΤγιχεν ἡ βασιλεία τῶν οὐρανῶν" τοῦ Κυρίου δὲ πανταχοῦ τὸ Εὐαγγέλιον τῆς βασιλείας χηρύσσοντος " καὶ͵ ἔτι πρότερον τῶν ἀγγέλων βοώντων " Δόξα ἐν ὑψίστοις Θεῷ, καὶ ἐπὶ γῆς εἰρήνη καὶ τῶν ἀγαλλιωμένων ἐπὶ τῇ εἰς Ἱερουσαλὴμ εἰσόδῳ τοῦ Κυρίου ἡμῶν, καὶ χραζόντων: Εἰρήνη ἐν οὐρανοῖς, καὶ δόξα ἐν ὑψίστοις. Καὶ ὅλως, μυρίαι εἰσὶ τῶν ἐπινικίων αἱ φωναὶ, τὴν εἰς τέλος χαθαίρεσιν τοῦ ἐχθροῦ παριστῶσαι, ὡς οὐδεμιᾶς πάλης, οὐδὲ ἀγῶνος ἐν τοῖς ἄνω ὑπολειπομένου ἡμῖν, οὐδέ τινος ἀνθισταμένου καὶ παρατρέποντος ἡμᾶς τῆς μακαρίας ζωῆς, ἀλλ᾽, … ἄλυπον ἡμῶν τὴν διαδοχὴν ἐχόντων πρὸς τὸ ἑξῆς, καὶ ἀπολαυόντων ἡμῶν τοῦ ξύλου τῆς ζωῆς εἰς τὸ διηνεχὲς, οὗ μετασχεῖν ἐξ ἀρχῆς διὰ τὴν τοῦ ὄφεως ἐπιδουλὴν ἐχωλύθημεν. “Εταξε γὰρ ὁ Θεὸς τὴν φλογίνην ῥομφαίαν φυμάσσειν τὴν ὁδὸν τοῦ ξύλου ζωῆς" ἣν παρελθόντες ἀχωλύτως, εἴσω γενοίμεθα τῆς ἀπολαύσεως τῶν χαλῶν ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, ᾧ ἡ δόξα καὶ τὸ χράτος εἰς «τοὺς αἰῶνας. ᾿Αμήν.
Epeidē de eirētai peri tēs stratias tou diado-lou, hoti Pgeumatika esti tēs ponērias en tois epouraniois, eidenai chrē, hoti ouranon synēthōs ē Graphē ton aera legei, hōs to, Ta peteina tou ouragou" kai to, ᾿Agathdaigousin heōs tōn ouranōn " toutestin, epi poly tou aeros hypsountai. Dia touto kai ho Kyrios Eide ton Satagan hōs astrapēn ek tou ouragou pesonta" toutesti, tēs oicheias archēs echpesonta, kai chatō genomenon, hina patētai hypo … tois heautou mathētais tou patein epanō opheōn kai schorpiōn, kai epi pasan tēn dynamin tou echthrou. Epei oun exedlēthē hē ponēra autou tyrannis, kai echatharthē ho perigeios topos dia tou sōtēriou pathous, tou eirēneusantos ta epi tēs gēs kai ta en tois ouranois, chēryssetai hēmin loipon hē basileia tōn ouranōn" Iōannou men legontos - ĒUTgichen hē basileia tōn ouranōn" tou Kyriou de pantachou to Euangelion tēs basileias chēryssontos " kai͵ eti proteron tōn angelōn boōntōn " Doxa en hypsistois Theǭ, kai epi gēs eirēnē kai tōn agalliōmenōn epi tę̄ eis Hierousalēm eisodǭ tou Kyriou hēmōn, kai chrazontōn: Eirēnē en ouranois, kai doxa en hypsistois. Kai holōs, myriai eisi tōn epinikiōn hai phōnai, tēn eis telos chathairesin tou echthrou paristōsai, hōs oudemias palēs, oude agōnos en tois anō hypoleipomenou hēmin, oude tinos anthistamenou kai paratrepontos hēmas tēs makarias zōēs, all᾽, … alypon hēmōn tēn diadochēn echontōn pros to hexēs, kai apolauontōn hēmōn tou xylou tēs zōēs eis to diēneches, hou metaschein ex archēs dia tēn tou opheōs epidoulēn echōlythēmen. “Etaxe gar ho Theos tēn phloginēn rhomphaian phymassein tēn hodon tou xylou zōēs" hēn parelthontes achōlytōs, eisō genoimetha tēs apolauseōs tōn chalōn en Christǭ Iēsou tǭ Kyriǭ hēmōn, hǭ hē doxa kai to chratos eis «tous aiōnas. ᾿Amēn.
And since it is said of the devil's army that they are "spiritual forces of wickedness in the heavenly places," we must know that Scripture usually calls the air heaven, as in "the birds of heaven" and "they go up to the heavens," that is, they rise high into the air. That is why the Lord too "saw Satan fall like lightning from heaven," that is, fallen from his own rule and come down below, so as to be trampled under … … [those who believe, since the Lord gave power] to his disciples "to tread on serpents and scorpions, and over all the power of the enemy." Since, then, his wicked tyranny has been cast out, and the region about the earth has been cleansed by the saving passion of him who made peace for things on earth and things in heaven, the kingdom of heaven is proclaimed to us from now on: John saying, "The kingdom of heaven has drawn near"; the Lord preaching the gospel of the kingdom everywhere; and still earlier the angels crying, "Glory to God in the highest, and on earth peace …"; and those rejoicing at our Lord's entry into Jerusalem and crying out, "Peace in heaven, and glory in the highest." In short, countless are the voices of victory that show the complete overthrow of the enemy, as if no struggle or contest remained for us above, nor anyone resisting and turning us aside from the blessed life, but … having a griefless succession from now on, and enjoying for ever the tree of life, which from the beginning we were prevented from sharing because of the serpent's plot. For God set the flaming sword to guard the way of the tree of life; passing it unhindered, may we come inside to the enjoyment of good things in Christ Jesus our Lord, to whom be glory and might for ever. Amen.
Textual problem in this passage: see the notes.
Eph 6:12 (quotation, high confidence) · Matt 6:26 (quotation, high confidence) · Ps 107:26 (106:26 LXX) (quotation, high confidence) · Luke 10:18 (quotation, high confidence) · Luke 10:19 (quotation, high confidence) · Col 1:20 (allusion, high confidence) · Matt 3:2 (quotation, high confidence) · Luke 2:14 (quotation, high confidence) · Luke 19:38 (quotation, high confidence) · Gen 3:24 (quotation, high confidence) · Rev 2:7 (echo, low confidence)
Notes and citation
Summary: The 'heavenly places' where the devil's forces dwell are the air, from which Christ saw Satan fall.
- Migne's section 10 (numeral read when the text was divided but fitted as 4). The sentence runs on into ref 9.6; ref 9.5 holds only a footnote.
- Eph 6:12; Matt 6:26; Ps 107:26 (106:26 LXX); Luke 10:18.
- This staged ref begins mid-sentence and continues ref 9.4 (Migne's section 10); the stray number '15' was taken for a section numeral. Merge into 9.4.
- Luke 10:19; Col 1:20; Matt 3:2; Luke 2:14; Luke 19:38; Gen 3:24.
- Words are lost at the start and in the last sentence (bracketed or '…'). Footnotes and a variant reading ('those who believe in Christ') removed by logged corrections.
Notes on the original text
- Digital text corrected (footnote removed; words lost; footnotes and a variant reading removed; words lost; margin letter removed): [.υο. χιχ, → … ; 19 (0058. ει, 30. Ἀερ. ργίιηυβ εἱ ἄπο 811 σοπινοῆϑβιδηὶ εἰς Χριστὸν πιστευόντων, αὖ ἐἰς φιὶ ἐπ᾿ ΟΠτίειιπι ἐτεάμπε. δῦ → … ; ἐχόντων πρὸς τὸ ἑξῆς, Α καὶ → ἐχόντων πρὸς τὸ ἑξῆς, καὶ.
Cite (SBL): Basil, Hom. 9.10 (PG 31:558; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-variae/9-9/#p-9-10). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-basil-homiliae-variae-9-10) · Report an error
Translation: Translated by Claude from the Greek of Migne PG 31 (archive.org OCR; slips, Migne's Latin and notes removed as logged corrections; sections renumbered to the Benedictine divisions) and checked privately against FOTC 9 where it has the homily; otherwise re-read against the Greek (no public-domain English).