On the Sacrifices of Cain (complete)
Authorship disputed: Printed by Migne among the spuria of Chrysostom (PG 62); the Clavis Patrum Graecorum (Supplementum 1998) lists it as Severian of Gabala's (CPG 4208).
Greek text: PG 62.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 719
719PG 62:719
Μήτηρ εὐταξίας ἀκολουθία᾽, ὄψιν μὲν καὶ πρόσωὡπὸν ἔχουτα ταῖς ὑποθέσεσι, εὐχρινῆῇ δὲ καὶ ἀσύγχυτον φυλάττουτα τὴν τῶν ἀκουόντων διάνοιαν. Μὴ τοίνυν ἀπεχώμεθα τῆς ἀκχολουθέας, ἀλλὰ κἂν αἱ ἀναγνώσεις τὸν ἰδιον ἀνυέτωταν δρόμον, ἡμεῖς δὲ τῆς ἱστορίας τὴν ἀκολουθίαν φυλάξωμεν. Ἔν τοῖς προηγησαμένοις λόγοις παρεδίδοτο ἐκ τῆς τοῦ ὁγίου Πνεύματος διδασκαλίας, τίς γέγονεν ἣ τοῦ ἀνθρώπου κατασκευὴ, τίς ἡ τιμὴ, τίς ἡ τάξις, τίς ἡ τῶν πραγμάτων δοθεῖσα ἡγεμονία. ἽΠΧχει γὰρ τούτοις ἣ ἀπάτη ἡ ἐν παραδείσῳ, ἡ ἐξετασθεῖσα δίχη, ἡ ἐξενεχθεῖσα μετὰ φιλανθρωπίας ἀπόφασις. Τούτοις ἠκολούθησε τὰ κατὰ τὸν Κάϊν καὶ τὸν “Αὐελ ὄψει μὲν τῇ αὐτῇ τὸν Θεὸν τιμᾷν ἐπιχειρησάντων, διαφόρῳ δὲ διαθέσει τὴν λειτουργίαν ἀναλαθόντων. Προτήνεγχε γὰρ καὶ οὗτος κἀκεῖνος" ἀλλὰ τοῦ μὲν σχῆμα μόνον δώρου εἶχεν ἡ προτφορὰ, τοῦ δὲ καὶ τὴν πρέπουσαν διάθεσιν καὶ τιμήν. Εἶτα ἢκολούθησε φθόνος. Τῇ γὰρ εὐσπεθείχ ἀχυλουθεῖ ἀεὶ παρὰ μὲν τῶν κακῶν φθόνος, παρὰ δὲ τοῦ βραδευτοῦ νος. ᾿Ανηρέθη ὁ “Αόελ ὁ πρῶτος τῆς δικαιοσύνης κήρυξ, ὁ πρῶτος εὐσέδειαν ἀγαπήσας καὶ μεταδιώξας, ὁ πρῶτος ἀλήθειαν τιμήσας καὶ μετὰ ἀληθείας τον Θεὸν ἀγαπήσα; καὶ προσκυνήσας, ἐν πολλοῖς μιμητὴς τοῦ Χριστοῦ γενόμενος. Εὑρίσκω γὰρ τὸν ἅγιον “Αθελ πολλὰς τοῦ Χριστοῦ εἰκόνας δεξάμενον. "Ὥσπερ γὰρ ὁ Σωτὴρ, τῶν μετὰ τὸν νόμον ἀναχαινιζομένων ἀρχηγὸς καὶ πρὼτος ἐπεαιας, οὕτω τῶν ἀρκαίων πάντων ἀνθρώπων ἀρχηγὸς δικαιοσύνης “Δδελ. Οὖτ- ἐν τῷ ἀνακαινισμῷ τῆς ἀν. θρωπότητος, ἣν ἀνεκαίνισεν ὁ πάντων Δεσπότης, εὖρίσκεις τι τοῦ Δεσποτικοῦ πρῶτον σώματος, οὔτε ἐν τῇ παλαιᾷ τῶν ἀνθρώπων τάξει εὑρίσκεις δικαιοσύνην προ λάμψασαν τοῦ “Αδελ. Ἐκεῖνος ἀρχῃγὸς τῶν παλαιῶν δικαίων, καὶ οὗτος ἀρχηγὸς καὶ τῶν νέων δικαίων, καὶ τῶν μετὰ ἀληθείας ἀναχαινιζομένων ἁγίων. Διὰ τοῦτο ὁ Σωτὴρ ἔπηξε τοῦ “Αδελ τὴν μνήμην πάσης δικαιοσύνης ἀρχὴν. Λέγει γὰρ Ἰουδαίοις - Ἀμὴν «έγω ὑμῖ», ἐκχδικηθήσεται ἐκ τῆς γενεᾶς ταύτης πᾶν αἷμα δίκαιον ἐκχυγόμενον ἀπὸ καταδοιῆς κόσμου, ἀπὸ τοῦ αἷματος “Αὔεῖ τοῦ δικαίου, ἕως τοῦ αἵματος Ζαχαρίου. ὃν ἐφογεύσατε μεταξὺ τοῦ ναοῦ καὶ τοῦ θυσιαστηρίου. ᾿'Δργὴν ἔπηξε δικαιοσύνης τὸν δὲ παρὰ τῷ Θεῷ, τὸν “Αδελ. Καὶ ὅρα τὸ θαυμαστόν. Ἐπειδὴ "Αδελ πρῶτος δικαιοσύνῃ συνηγωνίσατο, πρῶτὸς ὑπὲρ εὐσεδείας Ἠξιώθη παθεῖν. Ἐγένετο Χριστοῦ εἰκὼν τοῦ δι᾽ ἀλήθειαν παθόντος, καὶ εὑρέθη καὶ τὸ αἷμα τοῦ “Αθελ πλησιάζον τῷ Δεσποτιχῷ αἴμχτι, καὶ πολλὴν ἔχον τὴν ἐγγύτητα διὰ τὴν πίστιν. Οἷον τὸ αἷμα τὸ σῳτήριον διδασκαλεῖόν ἐστι πάσης τῆς οἰκουμένης " οὐδὲν ἡμᾶς παιδεύει τὴν εὐσέδειαν, ἣ τὸ αἷμα τὸ Δεσποτικὸν, ὥσπερ γλώττῃ, τῇ ἀληθείᾳ κεχρημένον. Ἐθόησε καὶ τὸ αἷμα τοῦ “Αδελ, βοᾷ καὶ τὸ αἷμα τοῦ Χριστοῦ. ᾿Αλλ᾽ ἐκεῖνο μὲν βοᾷ ἐντυγχάνον, τοῦτο δὲ βοᾷ ἱλασμὴν φέρον τῷ κόσμῳ. Ἐπειδὴ γὰρ καὶ τὸ αἷμα πὴ Δεσποτικὸν ξίχην σάλπιγγος ἤχησεν εἰς τὰ πέρατα, καὶ τὸ αἷμα “Αὔελ ἐνέτυχε τῷ Θεῷ, ὁ ᾿Απόστολος μνημον νεύσας καὶ τούτον, κἀκείνου τοῦ αἵματος, τῇ τὰ ετάσει εἰς μεῖζον ὕψος ἐπῆρε «ὁ ἀληθῶς ἀνώτερον αἷμα" λέγει γάρ' Προσε.ληζύθαμεν ὄρει Σιὼν, καὶ πόλει Θεοῦ ζῶντος, ᾿Ιερουσαιλὴμ ἑπουρανίῳ, καὶ μυριάσιν ἀγγέλων πανηγύρει, καὶ ἐκκλησίᾳ πρωτοτόκων ἀπογεγραμμένων ἐν οὐραγοῖς, καὶ κριτῇ Θεῷ ζῶντι, καὶ τισμοῦ κρεῖττον λαλοῦντι παρὰ τοῦ “Αδεῖ. Τὸ μὲν γὰρ λαλεῖ ἐντυγχάνον ὑπὲρ ἁμαρτωλῶν, καὶ ἱλασμὸν φέρον τῷ κόσμῳ. Τὸ γὰρ αἷμα Χριστοῦ ῥαντισμὸς τῆς οἰκουμένης, τὸ αἷμα Χριστοῦ λύτρον τῶν ἀνθρώπων. Κρεῖττον, φησὶ, παρὰ τοῦ “Αὔελ λαλοῦντι ’ καθ᾽ ὅσον τὸ μὲν ἐντνγχάνει, τὸ δὲ συνηγορεῖ. “Ἔπειτα πάλιν εν κόνα εἶχε τοῦ Δεσποτικοῦ αἵματος τὸ τοῦ “Αὔελ κατὰ τοῦτον τὸν τρόπον: Ὃ ᾿Αδὰμ ἁμαρτήσας ὑπέπεσε τῇ κατάρᾳ τοῦ θανάτου, Γῆ εἶ, καὶ εἰς γῆν ἀπελεύσῃ. Ἐδέξατο τὴν ἀπόφασιν " “Αδελ δίκαιος γεγονὼς, καὶ πιαίσμασι μὴ ὑποπεσὼν, ἀλλὰ καὶ μαρτυρηθεὶς τῇ θ:ἰᾳ ψήφῳ, ἐνεπολιτεύσατο σεμνῶς τῷ ξίῳ. Εἶτα ὁ μίχιφόνος Κάϊν ἀνοίξας τὰς πύλας τοῦ θανάτου ἐποίησε κακὴν πάροδον γενέσθαι τῷ θανάτῳ, μᾶλλον δὲ καλῆν. "Ὅρα γὰρ τὸ τοῦ Θεοῦ φιλάνθρωπον. Οἱ κατάδικοι οὐὖδέπω ἦσαν τεθνηκότες, οὔτε ὁ ᾿Αδὰμ, οὔτε ἡ Εὔα" ὁ “Αδελ μὴ ἁμαρτῆσας πρῶτον "“"
Mētēr eutaxias akolouthia᾽, opsin men kai prosōōpon echouta tais hypothesesi, euchrinēę̄ de kai asynchyton phylattouta tēn tōn akouontōn dianoian. Mē toinyn apechōmetha tēs akcholoutheas, alla kan hai anagnōseis ton idion anyetōtan dromon, hēmeis de tēs historias tēn akolouthian phylaxōmen. En tois proēgēsamenois logois paredidoto ek tēs tou hogiou Pneumatos didaskalias, tis gegonen hē tou anthrōpou kataskeuē, tis hē timē, tis hē taxis, tis hē tōn pragmatōn dotheisa hēgemonia. HiPChchei gar toutois hē apatē hē en paradeisǭ, hē exetastheisa dichē, hē exenechtheisa meta philanthrōpias apophasis. Toutois ēkolouthēse ta kata ton Kaïn kai ton “Auel opsei men tę̄ autę̄ ton Theon timąn epicheirēsantōn, diaphorǭ de diathesei tēn leitourgian analathontōn. Protēnenche gar kai houtos kakeinos" alla tou men schēma monon dōrou eichen hē protphora, tou de kai tēn prepousan diathesin kai timēn. Eita ēkolouthēse phthonos. Tę̄ gar euspetheich achylouthei aei para men tōn kakōn phthonos, para de tou bradeutou nos. ᾿Anērethē ho “Aoel ho prōtos tēs dikaiosynēs kēryx, ho prōtos eusedeian agapēsas kai metadiōxas, ho prōtos alētheian timēsas kai meta alētheias ton Theon agapēsa? kai proskynēsas, en pollois mimētēs tou Christou genomenos. Heuriskō gar ton hagion “Athel pollas tou Christou eikonas dexamenon. "Hōsper gar ho Sōtēr, tōn meta ton nomon anachainizomenōn archēgos kai prōtos epeaias, houtō tōn arkaiōn pantōn anthrōpōn archēgos dikaiosynēs “Ddel. Out- en tǭ anakainismǭ tēs an. thrōpotētos, hēn anekainisen ho pantōn Despotēs, euriskeis ti tou Despotikou prōton sōmatos, oute en tę̄ palaią tōn anthrōpōn taxei heuriskeis dikaiosynēn pro lampsasan tou “Adel. Ekeinos archę̄gos tōn palaiōn dikaiōn, kai houtos archēgos kai tōn neōn dikaiōn, kai tōn meta alētheias anachainizomenōn hagiōn. Dia touto ho Sōtēr epēxe tou “Adel tēn mnēmēn pasēs dikaiosynēs archēn. Legei gar Ioudaiois - Amēn «egō hymi», ekchdikēthēsetai ek tēs geneas tautēs pan haima dikaion ekchygomenon apo katadoiēs kosmou, apo tou haimatos “Auei tou dikaiou, heōs tou haimatos Zachariou. hon ephogeusate metaxy tou naou kai tou thysiastēriou. ᾿'Drgēn epēxe dikaiosynēs ton de para tǭ Theǭ, ton “Adel. Kai hora to thaumaston. Epeidē "Adel prōtos dikaiosynę̄ synēgōnisato, prōtos hyper eusedeias Ēxiōthē pathein. Egeneto Christou eikōn tou di᾽ alētheian pathontos, kai heurethē kai to haima tou “Athel plēsiazon tǭ Despotichǭ aimchti, kai pollēn echon tēn engytēta dia tēn pistin. Hoion to haima to sǭtērion didaskaleion esti pasēs tēs oikoumenēs " ouden hēmas paideuei tēn eusedeian, hē to haima to Despotikon, hōsper glōttę̄, tę̄ alētheią kechrēmenon. Ethoēse kai to haima tou “Adel, boą kai to haima tou Christou. ᾿All᾽ ekeino men boą entynchanon, touto de boą hilasmēn pheron tǭ kosmǭ. Epeidē gar kai to haima pē Despotikon xichēn salpingos ēchēsen eis ta perata, kai to haima “Auel enetyche tǭ Theǭ, ho ᾿Apostolos mnēmon neusas kai touton, kakeinou tou haimatos, tę̄ ta etasei eis meizon hypsos epēre «ho alēthōs anōteron haima" legei gar' Prose.lēzythamen orei Siōn, kai polei Theou zōntos, ᾿Ierousailēm hepouraniǭ, kai myriasin angelōn panēgyrei, kai ekklēsią prōtotokōn apogegrammenōn en ouragois, kai kritę̄ Theǭ zōnti, kai tismou kreitton lalounti para tou “Adei. To men gar lalei entynchanon hyper hamartōlōn, kai hilasmon pheron tǭ kosmǭ. To gar haima Christou rhantismos tēs oikoumenēs, to haima Christou lytron tōn anthrōpōn. Kreitton, phēsi, para tou “Auel lalounti ’ kath᾽ hoson to men entnnchanei, to de synēgorei. “Epeita palin en kona eiche tou Despotikou haimatos to tou “Auel kata touton ton tropon: Ho ᾿Adam hamartēsas hypepese tę̄ katarą tou thanatou, Gē ei, kai eis gēn apeleusę̄. Edexato tēn apophasin " “Adel dikaios gegonōs, kai piaismasi mē hypopesōn, alla kai martyrētheis tę̄ th:ią psēphǭ, enepoliteusato semnōs tǭ xiǭ. Eita ho michiphonos Kaïn anoixas tas pylas tou thanatou epoiēse kakēn parodon genesthai tǭ thanatǭ, mallon de kalēn. "Hora gar to tou Theou philanthrōpon. Hoi katadikoi ouydepō ēsan tethnēkotes, oute ho ᾿Adam, oute hē Eua" ho “Adel mē hamartēsas prōton "“"
Sequence is the mother of good order: it gives countenance and face to the subjects, and keeps the minds of the hearers distinct and unconfused. So let us not depart from the sequence; even if the readings run their own course, let us keep the sequence of the history. In the preceding sermons it was handed down, from the teaching of the Holy Spirit, what the making of man was, what his honor, what his rank, what the rule over things given to him. These were followed by the deception in paradise, the trial that was held, and the sentence pronounced with love for humankind. These in turn were followed by the story of Cain and Abel, who undertook to honor God with the same outward act but performed the service with different dispositions. For both the one and the other made an offering; but the offering of the one had only the form of a gift, while that of the other had also the fitting disposition and honor. Then envy followed. For godliness is always followed by envy from the wicked, and by … from the one who awards the prize. Abel was killed, the first herald of righteousness, the first to love and pursue godliness, the first to honor truth and to love and worship God with truth, who became in many things an imitator of Christ. For I find that holy Abel received many images of Christ. For just as the Savior is the founder and first … of those renewed after the law, so Abel is the founder of righteousness among all the ancient human beings. Neither in the renewal of humanity, which the Master of all renewed, do you find anything prior to the Master’s body, nor in the ancient order of human beings do you find righteousness shining before Abel. He is the founder of the ancient righteous, and this one the founder of the new righteous too, and of the saints renewed with truth. That is why the Savior fixed the memory of Abel as the beginning of all righteousness. For he says to the Jews: “Truly I say to you, all the righteous blood shed from the foundation of the world will be required of this generation, from the blood of Abel the righteous to the blood of Zechariah, whom you murdered between the temple and the altar.” He fixed as the beginning of righteousness the one who was righteous before God, Abel. And see the wonder. Since Abel was the first to contend for righteousness, he was the first to be counted worthy to suffer for godliness. He became an image of Christ, who suffered for the truth, and the blood of Abel was found to come near the Master’s blood and to have great closeness to it through faith. For the saving blood is the school of the whole inhabited earth; nothing teaches us godliness like the Master’s blood, which uses truth as a tongue. The blood of Abel cried out, and the blood of Christ cries out. But the one cries out making intercession, the other cries out bringing propitiation to the world. For since the Master’s blood sounded like a trumpet to the ends of the earth, and Abel’s blood interceded with God, the Apostle, mentioning both this blood and that, by the comparison raised to a greater height the blood that is truly higher. For he says: “You have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to myriads of angels in festal gathering, and to the assembly of the firstborn enrolled in heaven, and to God the judge, the living one, and to the blood of sprinkling that speaks better than Abel.” For this blood speaks, interceding for sinners and bringing propitiation to the world. For the blood of Christ is the sprinkling of the inhabited earth; the blood of Christ is the ransom of human beings. “Speaking better,” it says, “than Abel,” inasmuch as the one intercedes, the other pleads as advocate. Then again Abel’s blood had an image of the Master’s blood in this way. Adam, having sinned, fell under the curse of death: “Earth you are, and to earth you shall return.” He received the sentence. Abel, having become righteous, not having fallen into failings, but even having been borne witness to by the divine verdict, lived his life in holiness. Then the murderous Cain, opening the gates of death, made death’s entry evil—or rather good. For see the love of God for humankind. The condemned had not yet died, neither Adam nor Eve; Abel, who had not sinned, first …
Gen 4:3 (allusion, high confidence) · Gen 4:4 (allusion, high confidence) · Gen 4:5 (allusion, high confidence) · Gen 4:8 (allusion, high confidence) · Matt 23:35 (quotation, high confidence) · Gen 4:10 (allusion, high confidence) · Heb 12:22 (quotation, high confidence) · Heb 12:23 (quotation, high confidence) · Heb 12:24 (quotation, high confidence) · Gen 3:19 (quotation, high confidence) · Heb 11:4 (allusion, medium confidence)
Notes and citation
Summary: The surviving opening of Severian’s homily on Cain and Abel: following the order of Genesis, he contrasts the two brothers’ offerings and presents Abel, the first righteous man and first to suffer for godliness, as an image of Christ whose blood “speaks better than Abel’s.”
- Printed by Migne among the spuria of John Chrysostom (PG 62). The first lines show no stray text from the neighbouring piece, but the scan breaks off this homily mid-sentence (“Abel, who had not sinned, first …”) and runs straight on into a different piece, headed “On holy and great Friday, on the holy passion of the Lord” (the trial of Jesus, the descent into Hades, and the penitent thief in paradise; one of its notes even names John Chrysostom as an authority). That piece is not part of this homily and was removed by a logged correction; the rest of the homily on Cain and Abel is not in the scan text, so this section is incomplete. Matt 23:35; Heb 12:22–24; Gen 4:3–10; 3:19; Heb 11:4. The comparison of Abel’s blood with Christ’s follows Heb 12:24.
Notes on the original text
- Digital text corrected (stray text: a different piece printed next in Migne (a homily on Good Friday, the passion and the descent into Hades), run into this section by the OCR after the Cain and Abel homily breaks off): Τῇ ἁγίᾳ καὶ μεγάλῃ Παρασκευῇ εἰς τὸ ἅγιον πάθος τοῦ Κυρίου. Τῆς γθὲς ὑποσχέσεως σήμερον βούλομαι τὸ χρέος πληρῶν ν παν, Ζητῶ ἐπ τηνικαῦτα τὸν έτον ἔνθα ἐσφραγίσαμεν " ἐλέγομεν ὅτι συμθούλιον ἔλαθον οἱ Ἰουδαῖοι κατὰ τοῦ Ἰησοῦ, ὅπως αὐτὸν᾽ ἀπολέσωσι. Καὶ δὴ συναχθέντων αὐτῶν ἐπὶ τὸ αὐτὸ, ἰδοὺ Ἰούδας παρεγένξτο πρὸς αὐτοὺς, καὶ λέγει αὐτοῖς" Τί θέ.1ετέ μοι δοῦγαι, κἀγὼ ὑμῖν παραδώσω αὑτόν; Οἱ δέ ἀναστάντες μετὰ μαχαιρὼν καὶ ξύλων ἠκολούθησαν αὐτῷ. Καὶ ἔδωκεν αὐτοῖς σημεῖον «ἔγωγ " Ὃν ἂν φιλήσω, αὑτός ἐστι, κρατήσατε αὑτόν. Καὶ γενομένων αὑτῶν ἐπὶ τοῦ τόπον, οὗ ἦν ὁ Ἰησοῦς μετὰ τῶν μαθητῶν αὐτοῦ, καὶ προπελθὼν Ἰούδας κατεφίλησεν αὐτὸν, λέγων " Χαῖρε, Ῥαδδί. Ὃ δὲ Κύριος πρὸς αὐτόν" Ἑταῖρε, ἐφ᾽ ὃ πάρει; φίλημα δόλιον, γέμον ἀνομίας καὶ ἀπωλείας ἴ ὦ φίλημα πικρὸν, ζημία ψυχῆς, πρόξενον γεέννης! Ἡ πόρνη φιλήδασα τοὺς πόδας τοῦ Κυρίου τὴν ἑαυτῆς ψυχὴν ἀνεκαλέσατο ἐκ βορθόρου " καὶ ο τὸς φιλήσας, ἐκ τῆς βίδλου τῆς ζωῆς ἀπεχωρίσθη. Ὧ γυναικὸς φιλοσοφία! ὦ μαθητοῦ ἀσυνεσία 'Εκείνης χαταφιλούσης τοὺς πόδας τοῦ Κυρίου, ἔχαιρον ἄγγελοι, καὶ τὸν στέφανον αὑτῆς ὐτρέπιξον " τούτου δὲ φιλήσαντος, δαίμονες ἔχαιρον, καὶ τὸ σχοινίον τῆς ἀγχόνης ἔπλεχον. Χαῖρε, Ῥαδδί. Ἐκεῖνος καίρει, ἀλλὰ σὺ πενθεῖς ὅτι ἐκ τἴς χαρᾶς ἐξεδλήθης. Καίρε, Ῥαδδὶ, καὶ αὑτόν. Καὶ κρατήσαντες αὐτὸν ἤγαγον πρὸς “Ανναν καὶ Καϊάφαν τοὺς ἀρχιερεῖς. Ἐζήτουν δὲ ψευδομαρτυρίαν κατ᾽ αὐτοῦ, καὶ οὐκ εὕρισκον. Τότε ἤγαγων αὐτὸν, καὶ ἔστησαν αὐτόν. Ἐπηρώτησε δὲ αὐτὸν ὁ Πιλᾶτος λέγων" Σὺ εἶ ὁ βασιλεὺς τῶν Ιουδαίων; Ὁ δὲ Κύριος ἐσιώπα, κατὰ τὸ γεγραμμένον: Καὶ ὡσεὶ ἄλωιος, οὐκ ἀνοίγων τὸ στόμα αὑτοῦ. Πιλᾶτος ἐκαθέζετο κρίνων, καὶ ὁ μέλλων κρῖνα: ζῶντας καὶ νεκροὺς παρίστατο, καὶ ὁ ἥλιος τῆς δικαιοσύνης παρίστατο, καὶ ἡνείχετο κρινόμενος τοίνυν ὁ Κύριος ὑπὲρ τῆς τοῦ κόσμου σωτη- : ας. Ὃ δὲ Πιλᾶτος ἐξ αὐτῶν τῶν πραγμάτων πεισθεὶς, τι διὰ φθόνον παρέδωκαν αὑτὸν, λαδὼν ὕδωρ ἀπενέψατο τὰς χεῖρας αὐτοῦ, λέγων " ᾿Αθῶός εἰμι ἀπὸ τοῦ αἴματος τοῦ δικαίοι" τούτου " ὑμεῖς ὄψεσθΒ. Ὃ δὲ Ἰούδας ἰδὼν ὅτι κατεκρίθη, ἀπέδωκε τὰ ἀργύρια τοῖς ἀρχιερεῦσι λέγων " Ἥμαρτον παραδοὺς αἷμα ἀυῶον κως. Καὶ ῥίψας τὰ ἀργύρια ἐν τῷ ναῷ, ἀπειιθὼν ἀπήγξατο. Καὶ ἐπληρώθη τὸ γεγραμμένον᾽ ᾿Επιστρέψει ὁ πόνος αὐτοῦ εἰς κεφαλὴν αὐτοῦ, καὶ ἐπὶ κορυφὴν» αὐτοῦ ἡ ἀδικία αὐτοῦ καταδήσεται. Ὅ δὲ ἘΠλᾶτος εἶπε πρὸς τοὺς Ἰουδαίους" ἘΤὼ οὐδεμίαν αἱτίων εὑρίσκω ἐν αὐτῷ" καὶ θέλων αὐτὸν ἀπολῦσαι λέγεῖ αὑτοῖς" Ἔθος ὑμῖν ἐστι κατὰ ἑορτὴν ἀπολῦσαι ἕνα τῶν κακούργων. ᾿Ακούσατε οὖν, καὶ ἀπολύσω ὑμῖν ἕνα, ἐν ᾧ οὐδεμίαν αἰτίαν εὑρίσκω εἰς αὐτόν. Οἱ δὲ φωναῖς τὸν φονέα ἡτήσαντο ἀπολνθῆναι, τὸν δὲ διχαιοῦντα τοὺς ἀσεθδεῖς, ἔκραζον, Σταύρωσον. Τότε φραγελλώσας αὐτὸν ὁ Πιλᾶτος παρέδωκεν εἰς τὸ σταυρωθῆναι. Ἔφραγελλώθη ὁ Κύριος, ἵνα ἡμᾶς ἐκ τῶν διαδολιχῶν δεσμῶν καὶ μαστίγων ῥύσηται " στέφανον ἐξ ἀκανθῶν ἐφόρησεν, ἵνα λύσῃ τὴν καθ᾽ ἡμῶν κατάραν. ᾿Ακάνθας καὶ τριδόλους ἡ γὴ ἀνατελεῖν ἡ μῖν προσετάχθη διὰ τὴν παράθασιν " φορεῖ τὸν ἀκάνθινον στέφανον ἐπὶ τῆς κεφαλῆς, ἵνα λύσῃ τὴν καθ᾽ ἡμῶν κατάραν. Ἐσταυρώθη ἐπὶ ξύγου, ἵνα λύσῃ τὴν Ἀβδρτ αν τὴν γενομένην διὰ τοῦ ξύλου. Διὸ γὰρ τοῦ ξύλου ἐξέωσε τὸν ᾿Αδὰμ ἐκ τοῦ παραδείπου ὁ Σαιανᾶς, καὶ διὰ ξύλου τὸν λῃστὴν ὁ Κύριος τοῦ παραδείσου πολίτην ἀνέδειξε, Καὶ τὸ θαυμαστὸν, εἰς ὃ ἦλθες, ἀσχολοῦ. ἀγαπητοί " τῇ ἔκτῃ ἡμέρᾳ ἔπλασε τὸν ᾿Αδὰμ ὁ Κύ κκαὶ τῇ ἕκτῃ ἡμέρᾳ ἐϑιὰ παραδείσου ἐξεδλέθη 8. Διὰ τοῦτο ὁ Κύριος καὶ τῇ ἕκτῃ ἡμέρᾳ τὸν παράδεισον ἤνοιξέ, καὶ τὸν λῃστὴν εἰσήγαγε. Δειλινὸν ᾿Αδὰμ ἐξεδλήθη ἐκ τοῦ παραδείσου παρακούσας τῆς ἐντολῆς τοῦ Κυρίου " δειλινὸν ὁ λῃστὴς ὑπακούσας τῆς φωνῆς τοῦ Δεσπότου, εἰσήχθη εἰς τὸν παράδεισον. “ὅτε οὖν εἶδεν ὁ διάδολος ὅτι πάντα κατ᾽ οἰκονομίαν ἐγένετο, καὶ τὰ σημεῖα τὰ ἐπὶ τοῦ σταυροῦ γενόμενα, τὸν ἥλωον ζόμενον, τὴν γῆν σειομένην, τὸ καταπέτασμα τοῦ γαοῦ ὄμενον, ἔφυγε πρὸς τὸν ἄδην, καὶ λέγει αὐτῷ - Οὐαί μοι τῷ ταλαιπώρῳ, ἐνεπαίχθην" βοήθησόν μου τῇ ταπεινότητι" χλείσωμεν τὰς θύρας, μὴ εἰσέλθῃ ὧδε - ἀσφάλισαι τοῖς μοχλοῖς, καὶ ὅλῃ τῇ δυνάμει ἀντιστῶμεν, ὥστε μὴ πέξαδθαι αὐτόν. ὸ μεν οὖν ὁ ἄδης, καὶ ἀπέκλεισε τὰς θύρας, τοὺς μοχλοὺς τοὺς σ' ὃς ἧσφαλίσατο. Καὶ ἰδοὺ ὁ Κύριος ἔρχεται ἐπὶ τὸν ἢ ῃν, καταδιώκων τὸν διάθολον, καὶ αἱ Δυνάμεις προέτρεχον. Καὶ ἰδοὺ αἱ πύλαι κεκλεισμέναι, καὶ ἐφώνησαν αἱ Δυνάμεις λέγουσαι" Ἄρατε πύιϊας, οἱ ἄρχοντες, ὑμῶν, καὶ ἑπάρ- ᾿έβνδη χεϑνς αὐ μάθε ΜΕ, ἀμ τὴ θῖν ὁ Βασιλεὺς τῆς ἧς. Καί φησιν ὁ ἅδης ἔσωθεν ἀποκρινόμενος" Τίς ἐστιν οὗτος ὁ ΒασιΔεὺς τῆς δόξης τρ καὶ Ὑς λιν αἱ Δυνάμεις φασί " Κύριος τῶν Δυνάμεων αὐτός ἐστιν ὁ Βασιλεὺς τῆς δόξης "Ὁ. ᾿Αποκριθεὶς δὲ ὁ ἄδης εἶπε᾽ Τίς ἐστιν οὗτος, ὃν εἴπατε; καὶ εἰ τοιοῦτός ἐστι, «ἰ ζητεῖ ἐνταῦθα; τί κατέλιπε τὸν οὐρανὸν, καὶ χατἐόη ὧδε; Καί φασιν αἱ Δυνάμεις: Ἐπειδὴ γὰρ Βασιλεὺς τῆς δόξης ἐστὶ, τὸν ἐκ τῆς ἀνταρσίας γενόμενον ἦλθε δῆσαι καὶ παραδοῦναί σοι, καὶ τοὺς στρατιώτας αὐτοῦ ἐκ συῦ ἐχσπᾶσαι καὶ ἀνακαλέσασθαι, ᾿Αποκριθεὶς δὲ ὁ ἄδης λέγει τῷ διαδόλῳ: ἁγίων, ἀσθενὴς, ἀπόχρυφε τοῦ φωτὸς, οὐκ εἶπόν σοι" Μ πολεμήσῃς μετ᾽ αὐτοῦ; “1δε νῦν ἃ προεῖπόν σοι, πάρεστ σοι " καὶ τί ποιεῖς, ἄθλιε; διὰ τί παρήχουσας τῶν ῥημάτων μονο; ἴδε ἦλθε ζητεῖν σε καὶ δῆσαι, καὶ διὰ σοῦ αἰχμάλωτος γίνομαι. Ἔξελθε, εἰ δυνατὸς εἶ, καὶ ἀπάντησον αὐτῷ. Ἐγὼ γὰρ βοηθῆσαί σοι οὐ δύναμαι. Καὶ ὁ διάδολος πρὸς αὐτόν’ Ἐλέησόν με τέως" μὴ ἀνοίξῃς " ἐνίοτε ἀποστρέφεται, τέως ἀγώνισαι ὑπὲρ ἐμοῦ, εἰ καὶ ἐνεπαίχθην. Τί; γὰρ οὐκ ἐμπαίζεται ἐκ τῶν τοιούτων αὑτοῦ ῥημάτων; ποτὲ μὲν γὰρ φοδούμενος τὸν θάνατον ἔλεγε᾽ Περίυπός ἐστιν ἡ ψυχή μου ἕως θαγάτου" ποιὲ δὲ ἱκεσίαν τῷ Πατρὶ προσέφερε λέγων" Πάτερ, εἰ δυνατόν ἐστι, παρελθέτω ἀπ' ἐμοῦ τὸ ποτὴριον τοῦτο. Ταῦτα πὰ ῥήματα ἐδελέασάν με. Ἔχεῖϊῖνος ἀποκριθεὶς ἔλεγε" Ταῦτα χἀγὼ ὁ ἄθλιος ὑπελάμθανον, ὅτι φοθούμενος τὸν θάνατον λυπεῖται, ᾿᾿αῦτα αὐτῶν λεγόν- Ἰωάννης καὶ μέγας ἐν διδασκάλοις Χρυσόστομος τῇ ἔκτῃ ἡμέρᾳ τῆς πρώτης ἑύδομάδος, τοντέστι τῇ αὐτῇ ἡμέρᾳ τῆς κπλάσέως αὐτοῦ, λέγει τὸν ᾿Αδὰμ, ἐχδληθῆναι τοῦ παραδείῖσον καὶ τὴν Εὔαν, ἐν τῷ ἑρμηνείᾳ τοῦ κατὰ Ματθαῖον Εν χγγελίου, ᾧ καὶ ἡμεῖς πειθόμεθα. » Δυσίυν ἐμ Υἱπᾶ., αὐτός ἐστιν ὁ ἐν ἀρχῷ Λόγος, ὁ ἐκ δεξιᾶς τοῦ Πατρὸς καθιζόμενος, ὃν οἱ ἀτγωοι τρέμουσι, καὶ τὰ Χερονδὶμι. ἀνυμνοῦσιν᾽ αὐτός ἐστιν ὁ Βασιλεὺς τῶν βασιλευόντων καὶ Κύριος τῶν χυριενόντων, αὐτός ἐστιν ὁ Βασιλεὺς τῆς δόξης. ς Αὐυϊίυγ ἴῃ (οἀ. Υἱπά., σεαντὴν εἶχες τὴν παρακοὴν ἐξ ἀρχῆς, διὰ τοῦτο ἐξέπεσας κάτω ἐκ τῶν οὐρανῶν ὡς ἁστραπήαἰὰ ἰς φυφτῖς Ὁ οὐγ γε ηυἷ οααπὶ, οἱ ἤυὸ ζι 1} εἰϑὶ δεῖ, πίονα, φἰνιμίις πμι8 (1. ον. 16. δδ) 1 Οεουν- Ἰηβγθυβ08 68] δὴ συ δ βυηὶ [υΓδίιγις οἱ ὁ χ "118 ἤχυϑ δϑὶ πὶ μι βῖ!, εἰ ον, οἱ Πφηνπι Πἶφη0 βα παν, υΐ σοηίγερί! των, αἱ Δυνάμεις ἐπέμενον λέγουσαι" Αρατε πύλας, οἱ ἄρχοντες, ὑμῶν, καὶ ἐπάρθητε, πύζαι αἰώνιοι, καὶ εἰσελεύσεται ὁ Βασιλεὺς τῆς δόξης. Καὶ οἱ προφῆται ἀκούσαντες τὰς φωνὰς τοῦ Βασιλέως τῆς ὁόξης, ἔχαιρον καὶ ἢγάλλοντο. Ἰωάννης ἔλεγεν Οὐκ εἶπον ὑμῖν, ὅτι ἔρχεται καὶ ἐχδάλλει ἡμᾶς; πάντες ηὐφραίνοντο, καὶ τῷ ἅ ἢ ἔλεγον" “Ανοιγέ σον τὸς πύλας, ὅπως εἰσέλθῃ ὁ Βασιλεὺς τῆς δόξης. Καὶ ὁ ἄδης οὐκ ἡνείχετο. Καὶ ἀποκριθεὶς ὁ προφήτης Δαυῖϊδ εἶπεν" “Ἄφετε αὐτόν " δεῖ γὰρ δι᾽ ἐμοῦ πληρῶσας τὴν προφητείαν. Ὅτε γὰ ἤμην ἐπὶ τῆς γῆς, προεῖδον τὸ γινόμενον, ὅτι οὐ μ' ἀνοίξει ἀφ᾽ ἑαντοῦ, καὶ εἶπον᾽ Κύριος συντρίδων ποχιιοὺς σιδηροῦς συνέθιλασε. Καὶ εὐθέως προσελθὼν ὁ Κύριος τὰς πύλας συνέτριψε, καὶ τοὺς μοχλοὺς συνἔῆλασε, καὶ τὰς Δυνάμεις τοῦ τυ κατεπάτησε, καὶ τὰς ὀδύνας τοῦ θανάτου ἔλυσε, τὰ κέντρα τοῦ ἅδου συνἔθλασε, καὶ ἐπληρώθη τὸ γεγραμμένον, Ποῦ σου, ᾷδη, τὸ γῖχος; ποῦ σου, θάνατε, τὸ κέντρον; Ὑπήντησαν αὐτῷ οἱ προφῆται καίροντες καὶ ἀγαλλιώμενοι, ὑμνοῦντε; καὶ λέγοντες " τρλνοβς οερ δ ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου" ὡσαγγὰ ἐν τοῖς ὑψίστοις. Τότε λαδὼν ὁ Κύριος τὸν διάδολον ἔδησεν αὐτὸν δεσμοῖς ἀλύτοις, καὶ κατήγαγεν αὐτὸν εἰς τὰ καταχθόνια τοῦ τοὺς " καὶ ἔστιν ἐκεῖ κεκλεισμένος κλαίων καὶ στενάζων «, Ὁ δὲ Κύριος λαδὼν πάντας τοὺς προφήτας ἐξέδαλεν ἐκ τοῦ ἄδου λέγων᾽ Πορεύεσθε εἰς τὸν παράδεισον. Οἱ δὲ καίροντες ἐξεπήδησαν ἐκ τοῦ ἄδου. Πρῶτος Δαυῖδ χρούων τὴν κιθάραν ἔλεγεν εὐφραινόμενος" Δεῦτδ ἀγα.1λιασώμεθα τῷ Κυρίῳ, ἀ.ατάξωμεν τῷ Θεῷ τῷ Σωτῆρι ἡμῶν" ὅτι ὁ Βασιλεὺς ὑπὲρ ἡμῶν πολεμήσας ἐνίκησε, Καὶ πάντες ὑπήκουσαν τὸ, ᾿Αλληλούϊα. Καὶ πάλιν ὁ αὐτός: Πάντα τὰ ἔθνη, κροτήσατε χεῖρας, ἀλαλάξατε τῷ Θεῷ ἐν φωνῇ ἀγαλλιάσεως " ὅτι ὁ Βασιλεὺς ὑπὲρ ἡμῶν πολεμήσας ἐνίκησε. Καὶ οὔὗτως ἀγαλλιώμενοι ἐπὶ τὸν παράδεισον ἕτρεχον " καὶ εἰσελθόντες ἐκεῖ εὗρον τὸν λῃστὴν, καὶ ἐξέστησαν καὶ ἔλεγον αὐτῷ. Τίς εἰσήγαγέ σε ὧδε; τίς δέ σοι τὰς θύρας ἀνέῳξε; τί δὲ πεποιηκὼς εἰσῆλθες πρῶτος ἡμῶν ἐνθάδε - μὴ καὶ τὰ ἐνταῦθα λῃστεύειν εἰσῆλθες; μὴ συλῆσαι τὰ ὧδε παρεγένου; οὐκ ἡρκέσθης τῶν ἐπιγείων, ἀλλὰ καὶ τὰ ἐπουράνια ἀρπάσαι θέλεις; εἰπὲ ἡμῖν, τίς ποτε σε ὧδε; Οὐ φθονοῦμέν σοι, διότι εἰσῆλθες, τὴν αἰτίαν ζητοῦμεν. Ὁ δὲ ἀποκριθεὶς εἶπεν 8 Ἰάοπι (οὰ. δἀάϊὶ : Οἱ δὲ προφῆται καταγελῶντες αὐτοῦ ἔλεγον, ὅτι Ιἴθημε ἐπάνω τῶν νεφελῶν τὸν θρόνον μον, καὶ ἔσομαι ὅμοιος Ὑ" στον’ καὶ πρὸς ἀλλήλους ἔλεγον᾽ Δεῦτε, τοὺυν τὴν κεφαλὴν αὐτοῦ, ἐπιγελῶντες αὐτόν. αὐτοῖς - Διὰ τὰ ἔργα μου οὐκ εἰμὶ ἄξιος εἰσελθεῖν ἐνταῦθα " ἀλλ' ὁ φιλάνθρωπος Δεσπότης καὶ ἐλεήμων εἰσἦγαγέ με ὧδε. Ἐγὼ γὰρ οὐδὲν ἀγαθὸν χέχτημαι" ὅθεν καὶ κατέκρινάν με θανάτου ἀποθανεῖν μετὰ τοῦ ἀθανάτου Βασιλέως οἱ Ἰουδαῖοι, καὶ θέλοντές με ἀποκτεῖναι ἐζωοποίησαν μᾶλλον, συσταυρώσαντές με τῷ Χριστῷ. Καὶ ἰδὼν ἐγὼ τὰ σημεῖα τὰ ἐπὶ τοῦ σταυροῦ γινόμενα, καὶ νοήσας ὅτι Υἱὸς ἣν τοῦ Θεοῦ, ἐθόησα φωνῇ μεγάλῃ λέγων: Μγήσθητί μου, Κύριε, ὅταν ἔλθῃς ἐν τῇ βασι- «ἱείᾳ σου. αὶ εὐθέως δεξάμενός μου τὴν δέησιν, λέγει μοι" Ἀμὴν «λέγω σοι, σήμερον μετ᾽ ἐμοῦ ἔσῃ ἐν τῷ παραδείσῳ. Καὶ ἔδωκέ μοι τὸ τοῦ σταυροῦ σημεῖον λέγων' Τοῦτο λαθὼν πορεύου εἰς τὸν παράδεισον. καὶ ἐὰν κωλύσῃ σε ἡ φλογίνη͵ ῥομφαία εἰσελθεῖν, ἐπίδειξον αὐτῇ τὸ βασιλικὸν σημεῖον, καὶ ἀνοίξει σοι τὰς θύρας" καὶ ἦλθον, καὶ εὐθέως ἰδοῦσά με ἡ φλογίνη ῥοφμαία ἡ φυλάττουσα τὸν παράδεισον, ἔχλεισε τὰς θύρας. Ἐγὼ δὲ εἶπον, ὅτι Ὁ Βασιλεὺς ὁ νῦν σταυρωθεὶς, αὐτός με ἀπέστειλε, καὶ ἔδειξα τοῦ σταυροῦ τὸ σημεῖον, καὶ εὖθέως ἤνοιξέ μοι, Καὶ εἰσελθὼν, οὐδένα εὗρον, καὶ ἐξ: ἔστη μου ἡ διάνοια, καὶ ἔλεγον ἐν ἐμαυτῷ " Ποῦ ἐστιν ᾿Αδραὰμ, καὶ ἸΙσαὰχ, καὶ τὸ λοιπὸν πλῆθος τῶν ἁγίων προφητῶν; Καὶ θαυμάζοντός μου καὶ διανοουμένου μου, ἰδοὺ ἐφάνησάν μοι εἰς τὰ δεξιὰ μέρη τῆς ἀνατολῆς δύο ἄνδρες παλαιοὶ ἡμερῶν, θαυμαστοὶ τῇ ἰδέᾳ καὶ ἐκλεκτοὶ τῷ προσώπῳ. Καὶ ἐπηρώτησάν τ λέγοντες" Τίς εἶ σύ; ᾿Αδραὰμ. οὐκ εἶ" ἐχείνου γὰρ τὸ σχῆμα ἱερατικὸν ἦν. Μωῦσῆς οὐκ εἶ" ἐκεῖνος ἰσχνόφωνος καὶ βραδύγλωσσος, ἧ δὲ τὴ αλιὰ τρανή. Σὺ τίς εἶ; σὺ λῃστὴς ἡμῖν φαίνῃ" καὶ γὰρ τὸ σχῆμά σου λῃστρικόν ἔστι. Καὶ ὡμολόγησα ὅτι λῃστής εἰμι, καὶ ὅτι ὁ Δεσπότης τοῦ παραδείσου εἰσἠγαγέ με ὧδε, ἐπειδὴ συνώδευσα αὐτῷ εἰς τὸν θάνᾶτον, ὃν ὑπέμεινε δι’ ἡμᾶς. Καὶ εἶπον αὐτοῖς - Ὑμεῖς τίνες ἐστὲ δέομαι ὑμῶν καὶ ἀποκριθεὶς εἷς ἐξ αὐτῶν "εἶπέ μοι Ἐγὼ Ἠλίας εἰμὶ ὁ Θεσδίτης, καὶ ἀπὸ πυρίνου ἅρματος ἠἡνέχθην ἐνταῦθα, καὶ οὐκ εἶδον θάνατον ἀκμὴν, καὶ οὗτος ὁ μετ᾽ ἐμοῦ Ἑ νώὠχ ἐστι, ὁ μετατεθεὶς ἐνταῦθα ῥήματι Θεοῦ. Οἱ ὃὲ πρυφῆται ἀκούσαντες ἐδόξασαν τὸν Θεὸν ἐπὶ τῇ τοιαύτῃ δωρεᾷ τῇ δοθείσῃ ποῖς ἁμαρτωλοῖς. Ὁ δὲ Κύριος σχυλεύσας τὸν θάνατον, καὶ τὸν ἄδην πατήσας, καὶ τῷ ξύλῳ τὸ ξύλον ἰασάμενος, καὶ τὰς πύλας συγχλάσας, καὶ τοὺς μοχλοὺς συντρίψας, καὶ τὸν διάδολον δήσας, καὶ τὸν κόσμον ἐλευθερώσας, πάντας εἰς οὐρανοὺς ἀνεχόμισεν ἀναστὰς ἐκ τῶν νεκρῶν. Τοιγαροῦν ὑμνήσωμεν τὸν σαρκωθέντα, δοξάσωμεν τὸν σταυρωθέντα εὐχαριστήσωμεν τὸν ἀνσ στάντα, ὅπως καὶ ἡμᾶς ἐκ τοῦ ζόφου τῶν ἁμαρτιῶν ἡμῶν ἐξέληται, καὶ τῆς αὑτοῦ βασιλείας κληρονόμους ποιήσῃ. Αὐτῷ γὰρ πρέπει τιμὴ καὶ προσκύνησις σὺν τῷ ἀνάρχω αὐτοῦ Πατρὶ, καὶ τῷ παναγίῳ καὶ ζωοποιῷ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰ, τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμῆν. → .
Topics: Christology
Cite (SBL): Severian, Sacr. Cain. 719 (PG 62:719; trans. Sophia Scriptura, https://sophiascriptura.com/p/severian-sacrificiis-caini/719). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/severian-sacrificiis-caini/719
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 56-63 among the spuria of John Chrysostom (archive.org OCR); no public-domain English exists, so every sentence was re-read against the Greek in a separate review pass.