From: Subject: TrueOrthodoxy.Info - St. Ambrose of Milan - On Paradise Date: Sun, 18 Feb 2007 15:58:21 -0600 MIME-Version: 1.0 Content-Type: multipart/related; type="text/html"; boundary="----=_NextPart_000_0000_01C75375.9CF2DEF0" X-MimeOLE: Produced By Microsoft MimeOLE V6.00.2900.3028 This is a multi-part message in MIME format. ------=_NextPart_000_0000_01C75375.9CF2DEF0 Content-Type: text/html; charset="utf-8" Content-Transfer-Encoding: quoted-printable Content-Location: http://www.trueorthodoxy.info/pat_stambrose_paradise.shtml =EF=BB=BF TrueOrthodoxy.Info - St. Ambrose of Milan - On = Paradise

St. Ambrose of Milan
On Paradise

3D"St.

SECOND CREATION:
[Gen=20 2:8] The Lord God Planted a Garden
[Gen=20 2:9] Two Trees
[Gen=20 2:10-14] Four Rivers of Paradise
[Gen=20 2:15] Entry into Paradise
[Gen=20 2:16-17] Command Given
[Gen=20 2:17] Ye Shall Die the Death
[Gen=20 2:18] Helpmate
[Gen=20 2:19-20] Naming the Animals
[Gen=20 2:21-23] Creation of Eve
[Gen=20 3:1a] Shrewdness of the Snake
[Gen=20 3:1b-3] Snake=E2=80=99s Question; Eve=E2=80=99s Reply
[Gen=20 3:4-6] Snake=E2=80=99s Suggestion; Transgression
[Gen=20 3:8-9] God=E2=80=99s Entry to Paradise; Interrogation of = Adam
[Gen=20 3:13, 16] Eve=E2=80=99s Response, Judgment of Eve
[Gen=20 3:14] Judgment of the Snake
[Gen=20 3:17-18] Judgment of Adam

ON APPROACHING THIS SUBJECT I seem to be possessed by an = unusual=20 eagerness in my quest to clarify the facts about Paradise, its = place, and=20 its nature to those who are desirous of this knowledge. This is = all the=20 more remarkable since the Apostle did not know whether he was in = the body=20 or out of the body, yet he says that he =E2=80=98was caught up = to the third=20 heaven.=E2=80=99 [ 2 Cor. 12:2 ] And again he says: = =E2=80=98I know such a=20 man-whether in the body or out of the body I do not know, God = knows-that=20 he was caught up into paradise and heard secret words that man may = not=20 repeat. Of such a man I will boast; but of myself I will glory in = nothing=20 save in my infirmities. For if I do wish to boast, I shall not be = foolish;=20 for I am speaking the truth.=E2=80=99 [ 2 Cor. 12:3-6 ] If = Paradise, then, is=20 of such a nature that Paul alone, or one like Paul, could scarcely = see it=20 while alive, and still was unable to remember whether he saw it in = the=20 body or out of the body, and, moreover, heard words that he was = forbidden=20 to reveal--if this be true, how will it be possible for us to = declare the=20 position of Paradise which we have not been able to see and, even = if we=20 had succeeded in seeing it, we would be forbidden to share this=20 information with others? And, again, since Paul shrank from = exalting=20 himself by reason of the sublimity of the revelation, how much = more ought=20 we to strive not to be too anxious to disclose that which leads to = danger=20 by its very revelation! The subject of Paradise should not, = therefore, be=20 treated lightly. With these words let us set aside the question of = what=20 was hidden to Paul.

Nevertheless, we can find out who was = the=20 Creator of this Paradise. We read in Genesis that =E2=80=98God = planted a garden=20 to the east and he put there the man he had formed.=E2=80=99 [ = Gen 2:8 ] Who=20 had the power to create Paradise, if not almighty God, who = =E2=80=99spoke and=20 they were made' [ Ps 32:9 ] and who was never in want of the = thing=20 which He wished to bring into being? He planted, therefore, that = Paradise=20 of which He says in His wisdom: =E2=80=98Every plant which my = Father has not=20 planted will be rooted up.=E2=80=99 [ Matt.15:13 ] This is a = goodly plantation=20 for angels and saints. The saints are said to lie beneath the fig = tree and=20 the vine. [ Mich 6:6 ] In this respect they are the type of the = angels [=20 Mark 12:25 ] in that time of peace which is to come.

Hence, Paradise has many trees that are fruit-bearing, with = plenty of=20 sap, and vigor. Of these it is said: =E2=80=98All the trees of = the woods shall=20 rejoice.=E2=80=99 [ Ps 95:12 ] The woods flourish ever with = the green shoots=20 of merit, just like that =E2=80=99tree which is planted near = the running=20 waters, whose leaf shall not fall off,=E2=80=99 [ Ps 1:3 ] = because its fruit=20 is plenteous. Here, then, is Paradise.

The place where it is planted is called delight; wherefore holy = David=20 says: =E2=80=98Thou shalt not make them drink of the torrent of = thy pleasure,=E2=80=99=20 [ Ps 35:9 ] for you have read that =E2=80=98a river rose in = Eden watering=20 the garden.=E2=80=99 [ Gen 2:10 ] These woods, therefore, = which were planted=20 in Paradise are watered by the outpouring of the waters of that = spirit=20 concerning which He says elsewhere: =E2=80=98The stream of the = river maketh the=20 city of God joyful.=E2=80=99 [ Ps 45:5 ] Here is that city of = Jerusalem which=20 above is free, [ Gal 4:26 ] in which the different merits of the = saints=20 come to fruition.

In this garden, therefore, God put the man He had formed. Take = note=20 that He placed man there not in respect to the image of God, but = in=20 respect to the body of man. The incorporeal does not exist in a = place. He=20 placed man in Paradise, just as He placed the sun in heaven, = awaiting=20 lordship over the heavens, just as the creature expects the = revelation of=20 the sons of God. [ Rom 8:9 ]

Hence, if Paradise is a place where shrubs have opportunity to = blossom,=20 then Paradise has a certain vital force which receives and = multiplies=20 seeds in which each and every virtue is planted, and where = flourishes the=20 tree of life which is called Wisdom. Of this, Solomon says that = Wisdom=20 arose not of the earth but of the Father: =E2=80=98For she is = the brightness of=20 eternal light=E2=80=99 and =E2=80=98the emanation of the glory of = the almighty God.=E2=80=99 [=20 Wisd 7:25-26 ]

There was a tree of the knowledge of = good and=20 evil in Paradise. This was so because =E2=80=98God made to grow = a tree pleasant=20 to sight and good for food, the tree of life also in the midst of = the=20 garden and the tree of the knowledge of good and evil.=E2=80=99 = [ Gen 2:9 ] We=20 shall see later whether this tree, like the others, was pleasant = to sight=20 and good for food. The question will be more fittingly discussed = at the=20 point where, on tasting the fruit of this tree, we find that man = was=20 deceived. Meantime, we should no[t] reproach ourselves for not = being able=20 to know precisely the reasons behind these facts. We should not = form a=20 hasty judgment in respect to this product of creation, if it = presents to=20 our intellect what seems to us--like the creation of serpents and = certain=20 poisonous creatures--difficult and incomprehensible. In fact, we = are=20 unable, owing to human weakness, yet to know and understand the = reason for=20 the creation of each and every object. Let us, therefore, not = criticise in=20 holy Scripture something which we cannot comprehend. There are = very many=20 things which must not be subjected to the judgment of our = intellect.=20 Rather, these should be surveyed from the lofty heights of Divine=20 Providence and from the intentions of God Himself.

Without prejudice, then, to what we shall say hereafter, set it = down as=20 a first principle that the subject of this tree of the knowledge = of good=20 and evil is to you a displeasing one. After men had tasted of this = tree,=20 they realized that they were naked. [ Gen 3:7 ] Nevertheless, I = will state=20 for your benefit that as a consummation of God=E2=80=99s creation = this tree grew=20 in Paradise and that it was permitted by God, in order that we = might be=20 able to know the pre-eminence of good. How could we learn to know = that=20 there was a difference between good and evil, if there existed no=20 knowledge of good and evil? We could not have come to realize that = evil=20 was evil, unless there was knowledge of good, and that there could = not be=20 knowledge of good, unless there was actual good. Again, we could = not have=20 know [NOTE: should be known? -CA] what in itself was good, unless = there=20 was knowledge of evil. Take an example from the nature of the = human body.=20 There exists as a matter of fact a certain bitter and poisonous = substance=20 which has been discovered to have a general salutary effect on the = health=20 of men. Hence, what we regard as evil frequently turns out to be = not in=20 every respect evil, but to be advantageous for general use. Just = as poison=20 exists in a part of the body but has a beneficial effect on the = body as a=20 whole, so God established the knowledge in part of what is good = and evil,=20 in order that the whole might be benefitted.

Hence it follows that the serpent in Paradise was certainly not = brought=20 into being without the will of God. In the figure of the serpent = we see=20 the Devil. That the Devil existed even in Paradise we are informed = by the=20 Prophet Ezekiel, who in discussing the Prince of Tyre says: = =E2=80=98Thou wast=20 in the pleasures of the paradise of God.=E2=80=99 [ Ezek 28:13 = ] We maintain=20 that the Prince of Tyre stands for the Devil. Shall we, therefore, = accuse=20 God because we cannot comprehend the treasures--with the exception = of=20 those which He has deigned to reveal--of His majesty and wisdom = which lie=20 hidden and concealed in Christ? Yet He did reveal to us the fact = that the=20 wickedness of the Devil is fruitful for man=E2=80=99s salvation. = This would not be=20 the Devil=E2=80=99s intention, but the Lord makes the wickedness = of him who stands=20 in opposition to us contribute something to our salvation. The = wickedness=20 of the Devil has caused the virtue and patience of one holy man to = shine=20 in a clearer light. The justice of Job was so disciplined and = exercised by=20 the wickedness of his opponent that eventually he gained the crown = of=20 victory over his adversary, the Devil. No one is crowned = =E2=80=98unless he has=20 competed according to the rules.=E2=80=99 [ 2 Tim 2:5 ] = Joseph=E2=80=99s chastity,=20 too, would never have been recorded for us, if it did not happen = that a=20 woman, the wife of his master and friend, incited and goaded by = the=20 Devil=E2=80=99s allurements, had not played with his affections. [ = Gen 39:17 ]=20 This woman finally endeavored to bring about his death. This event = added=20 more to the fame of a man who by his continence faced death in = defense of=20 chastity. Do you desire to know God=E2=80=99s plan? Here is an = instance. Through=20 the instrumentality of the Devil there was once an occasion when a = just=20 man prepared to perpetrate manslaughter. The situation was one = that=20 involved the murder of one=E2=80=99s own son. Yet, for all that, = the Lord tempted=20 Abraham in this wise. He demanded that Abraham sacrifice his son = to Him.=20 By reason of this temptation he was able to prove himself faithful = to the=20 Lord, since compliance to his vow and not pity for his beloved son = brought=20 about repeal of the order. [ Gen 22:1 ] There was, therefore, in = Paradise=20 a tree of knowledge of good and evil which appeared to the eye to = be=20 beautiful and to the taste to be edible. It was not actually good = to eat,=20 for its fruit appeared to have a harmful effect on man. What is = injurious=20 to individuals may nevertheless have a beneficial effect on men as = a=20 whole. The Devil, for example, did harm to Judas, [ Luke 22:3 ] = but he=20 bestowed the wreath of victory on all the other Apostles, inasmuch = as they=20 were able to face and overcome the force of his temptation.

Accordingly, let it not be a subject of reprehension or doubt = that the=20 Devil existed in Paradise. As a matter of fact he was powerless to = bar=20 from the saints the way of their ascent. As one who had the right = of=20 possession, he did not evict the just from their habitation. It = may be=20 that he turned away from the occupancy of that high estate some = who were=20 in fact slothful and vicious. There is a recorded event that = arouses to a=20 much greater degree our regard and our admiration. This is the = fact that=20 the Devil was excluded from the prayers of the saints as the = result of an=20 event which was to take place: =E2=80=98I was watching Satan = fall as lightning=20 from heaven.=E2=80=99 [ Luke 10:18 ] Let us, therefore, not = fear one who is so=20 weak that he is destined to fall from heaven. He actually received = the=20 power to tempt us but not the competency to subvert us, except = when our=20 weak and unassisted will falters because it is powerless to summon = aid.=20 For that reason we need to know what was the nature of the deceit=20 inflicted on the first man. We ought to know, too, the method and = manner=20 of the Devil=E2=80=99s procedure and what in man he thought was = subject to=20 temptation, so that we, in knowing this, may proceed to take = precautions.=20

Many people nevertheless are of the opinion that the Devil was = not in=20 Paradise, although we read that he stood with the angels in = heaven. [=20 Zech. 3:1 ] These persons interpret the statement of Scripture = according=20 to their own fancy. In this way they put aside any objection which = they=20 may have to the words of Scripture. We stand by the conviction = held by one=20 who preceded us that sin was committed by man because of the = pleasure of=20 sense. We maintain that the figure of the serpent stands for = enjoyment and=20 the figure of the woman for the emotions of the mind and heart. = The latter=20 is called by the Greeks aisthesis . When according to this = theory,=20 the senses are nous deceived, the mind, which the Greeks = call=20 nous , falls into error. Hence, not without reason the = author to=20 whom I refer [Cf. Philo, De opificio mundi 59; Legum allegoriae I = 29.]=20 accepts the Greek word nous as a figure of a man and = aisthesis=20 as that of a woman. Hence, some have interpreted Adam to mean = an=20 earthly nous . In the Gospel the Lord sets forth the = parable of the=20 virgins who awaited the coming of the bridegroom with either = lighted or=20 extinguished lamps. Thus He exemplifies either the pure emotions = of the=20 wise or the impure senses of the unwise. [ Matt 25:1 ] If Eve, = that is,=20 the emotions of the first woman, had kept her lamp lighted, she = would not=20 have enfolded us in the meshes of her sin. She would not have = fallen from=20 the height of immortality which is established as the reward of = virtue.=20

Paradise = is,=20 therefore, a land of fertility-that is to say, a soul which is=20 fertile-planted in Eden, that is, in a certain delightful or = well-tilled=20 land in which the soul finds pleasure. Adam exists there as = nous=20 [mind] and Eve as =E2=80=98sense.=E2=80=99 Take note of what = this soul of ours has in=20 the nature of defense against natural and weak tendencies or = against=20 situations which might be unfavorable to us in our attempts to = avoid=20 danger.

There was a fount which irrigated the land of Paradise. [ Gen = 2:10 ] Is=20 not this stream our Lord Jesus Christ, the Fount as well as the = Father of=20 eternal life? It is written: =E2=80=98For with thee is the = fountain of life.=E2=80=99=20 [ Ps 35:10 ] Hence: =E2=80=98From within him there shall = flow living=20 waters.=E2=80=99 [ John 7:38; cf. Isa 58:11 ] We read of a = fountain and a=20 river which irrigates in Paradise the fruit-bearing tree that = bears fruit=20 for life eternal. You have read, then, that a fount was there and = that=20 =E2=80=98a river rose in Eden,=E2=80=99 [ Gen 2:10 ] ,/cite = 4 that is, in your soul=20 there exists a fount. This is the meaning of Solomon=E2=80=99s = words: =E2=80=98Drink=20 water out of thy own cistern and the streams of thy own = well.=E2=80=99 [ Prov=20 5:15 ] This refers to the fount which rose out of that well-tilled = soul,=20 full of pleasant things, this fount which irrigates Paradise, that = is to=20 say, the soul=E2=80=99s virtues that blossom because of their = eminent merits.

=E2=80=98The river,=E2=80=99 we are told, =E2=80=98is = separated into four branches. The name=20 of one is Phison which encircles all the land of Hevila, where = there is=20 gold. And the gold of that land is good, bdellium and onyx there. = The name=20 of the second river is Gihon. This river encircles all the land of = Ethiopia. The name of the third river is Tigris, which river flows = by the=20 Assyrians. And the fourth river is the Euphrates.=E2=80=99 [ = Gen 2:10-14 ]=20 There are, therefore, four rivers. Phison--so called by the = Hebrews, but=20 named Ganges by the Greeks--flows in the direction of India. Gihon = is the=20 river Nile, which flows around the land of Egypt or Ethiopia. The = land=20 enclosed by the Tigris and Euphrates rivers is called Mesopotamia = because=20 it lives between these two rivers. This name conveys its location = even to=20 far-distant peoples and, besides, expresses popular belief. But = how is the=20 fount called the Wisdom of God? That this is a fount the Gospel = tells us=20 in the words, =E2=80=98If anyone thirst, let him come to me and = drink.=E2=80=99 [=20 John 7:37 ] Wisdom is a fount according to the Prophet: = =E2=80=98Come and eat=20 my bread and drink the wine which I have mingled for you.=E2=80=99 = [ Prov 9:15=20 ] As Wisdom is the fountain of life, it is also the fountain of = spiritual=20 grace. It is also the fountain of other virtues which guide us to = the=20 course of eternal life. Therefore, the stream that irrigates = Paradise=20 rises from the soul when well-tilled, not from the soul which lies = uncultivated. The results therefrom are fruit trees of diverse = virtues.=20 There are four principal trees which constitute the divisions of = Wisdom.=20 These are the well-known four principal virtues: prudence, = temperance,=20 fortitude, and justice. The wise men of this world have adopted = this=20 division from us and transferred it to their writings. Hence, = Wisdom acts=20 as the source from which these four rivers take their rise, = producing=20 streams that are composed of these virtues.

Phison, therefore, stands for prudence. Hence it has pure gold, = brilliant rubies, and topaz stones. We often refer to wise = discoveries as=20 gold, as the Lord says, speaking through the Prophet: = =E2=80=98I gave to them=20 gold and silver.=E2=80=99 [ Hosea 2:8 ] Daniel says of the = wise: =E2=80=98If you=20 sleep among the midst of the lots, you shall be as the wings of = the dove=20 covered with silver and the hinder parts of her back like to = gold.=E2=80=99 [=20 Ps 67:14 ] In this way one who puts his trust in the aid of the = Old and=20 New Testament can by resourceful inquiry attain the inmost secrets = of the=20 Wisdom of God. Here, therefore, is found pure gold, not the metal = which is=20 melted, which belongs to this earth, and is subject to corruption. = In this=20 land, we are told, there is found the brilliant ruby stone in = which there=20 exists the vita spark of our souls. Here, too, is the topaz stone = which by=20 the nature of its color reveals an effect of greenness and = vitality.=20 Plants which are alive give forth green sprouts, while those that = are dead=20 are sapless and dry. The earth grows green when it is in bloom. = The seeds,=20 too, sprout forth green shoots in their periods of growth. The = river=20 Phison is rightfully given first place. The Hebrews call it = Pheoyson,=20 which means =E2=80=98change of mouth,=E2=80=99 because it flows = even through Lydia and not=20 merely around one nation, for Wisdom, which is of benefit to all = men, is=20 productive and useful. Hence, if a person were to leave Paradise, = this=20 river of Wisdom would be the first object he would meet. Thus he = may not=20 become inert and arid and his return to Paradise may be = facilitated. Many=20 men resort to this river, which is considered to have marvelous = beauty and=20 fecundity. Accordingly, it is regarded as a figure of Wisdom, = which=20 confers manifold fruits in the coming of the Lord of Salvation. It = flows,=20 too, to the very ends of the earth, because, by Wisdom all men = have been=20 redeemed. Wherefore it is written: =E2=80=98Their sound hath = gone forth into=20 all the earth and their words unto the end of the world.=E2=80=99 = [ Ps 18:5 ]=20

The second river is Gihon, by which, when they were sojourning = in=20 Egypt, was laid down the law of the Israelites that they should = depart=20 from Egypt, [ Exod 12:11 ] and having girded their loins they = should as a=20 sign of temperance partake of a lamb. It is fitting that the = chaste and=20 the sanctified should celebrate the Pasch of the Lord. For that = reason,=20 the observance of the Law was first carried out beside that river, = the=20 name of which signifies an opening of the earth. Therefore, just = as an=20 opening absorbs the earth and whatever defilements and refuse = there may be=20 in it, in like manner chastity tends to consume all the passions = of the=20 body. Appropriately, then, the observance of the established Law = first=20 took place there, because carnal sin is absorbed by the Law. And = so Gihon,=20 which is a figure of chastity, is said to surround the land of = Ethiopia in=20 order to wash away our lowly bodies and quench the fires of our = vile=20 flesh. The meaning of Ethiopia in Latin is =E2=80=98holy and = vile.=E2=80=99 What is more=20 lowly, what is more like Ethiopia, than our bodies, blackened, = too, by the=20 darkness of sin?

The third river is the Tigris, which flows by the Assyrian = land. To=20 this river the deceiver Israel was dragged as a prisoner. This = river is=20 the swiftest of all rivers. The Assyrian dwell by it, guarding its = course--for this is the meaning of its name. Hence, those who by = their=20 fortitude hold in check the guileful vices of the body and direct=20 themselves to higher things are thought to have something in = common with=20 this river. For that same reason fortitude emanates from that = source in=20 Paradise. Fortitude in its rapid course tosses aside everything = standing=20 in its path and like this river is not hindered by any material = obstacle.=20

The fourth river is the Euphrates, which means in Latin = =E2=80=98fecundity and=20 abundance of fruits.=E2=80=99 It presents a symbol of Justice, the = nourishment of=20 every soul. No virtue produces more abundant benefits than Equity = or=20 Justice, which is more concerned with others than with itself, = neglecting=20 its own advantages, and preferring the common good. Many derive = Euphrates=20 from the Greek apo tou euphrainesthai --that is, from a = =E2=80=98feeling of=20 gladness,=E2=80=99 because the human race rejoices in nothing more = than it does in=20 Justice and Equity. The question as to why, although the location = itself=20 of other rivers is reported, we have no description of the regions = through=20 which the river Euphrates flows calls for an answer. The waters of = this=20 river are considered to have a vital quality which fosters growth = and=20 increase. Wherefore, the wise men among the Hebrews and the = Assyrians=20 called this river Auxen [increase] in contradistinction to the = water of=20 other rivers. The opposition has been well established between = wisdom and=20 malice, fortitude and irascibility, temperance, and other vices. = Justice,=20 on the other hand, is the most important as it represents the = concord of=20 all the other virtues. Hence it is not known from the places from = which it=20 flows, that is to say, it is not known in part. Justice is not = divisible=20 into parts. It is, as it were, the mother of all virtues. In these = four=20 rivers are symbolized, therefore, the four principal virtues. It = may well=20 be said that these virtues have been the determining boundary = lines for=20 the four great ages of the world. This, in fact, is the topic of = the=20 discourse which follows.

The first age, then, is the age of Wisdom. This period extends = from the=20 beginnings of the world up to the time of the Flood. The Lord has = given us=20 the names of the just men of this age. Abel was so called, and so = was=20 Enos, a man made to the image of God, who hoped to invoke the name = of the=20 Lord God. Henoch, also, whose name in Latin means =E2=80=98grace = of God,=E2=80=99 was=20 carried up to heaven, [ Gen 5:24 ] and Noe, who was a just man [ = Gen 6:9 ]=20 and one who might be called a guide to tranquillity.[Cf. Isidore, = Etym.=20 7.6:15]

The second age of the world is that of Abraham and Isaac, = Jacob, and a=20 number of other patriarchs. This was a period in which religion = flourished=20 in its more temperate and purest form. Pure was Isaac, a son given = to=20 Abraham according to promise, not as an offering of the body, but = as a=20 gift of divine beneficence. In him there is found the figure of = Him who is=20 pure as the Apostle teaches. =E2=80=98The promises were made to = Abraham and to=20 his offspring.=E2=80=99 [ Gal 3:16 ] He does not say, = =E2=80=9CAnd to his offsprings,=E2=80=9D=20 but as of one, =E2=80=9CAnd to thy offspring,=E2=80=9D who is = Christ.=E2=80=9916

The third age lies in the period of the Law of Moses and in the = time of=20 the other Apostles. =E2=80=98For time will fail me if I tell of = Gideon, of Barac,=20 of Samson, of David and of Samuel, Elias and Elisaeus, who by = faith=20 conquered kingdoms, wrought justice, obtained promises, stopped = the mouths=20 of lions, quenched the violence of fire, escaped the edge of the = sword,=20 recovered strength from weakness, became valiant in battle and = captured=20 the camps of aliens.=E2=80=99 [ Heb 11:32-34 ] Not without reason, = then, do these=20 men stand as types of fortitude. Further on we are told: = =E2=80=98They were=20 sawed asunder, they were tempted, they were put to death by the = sword.=20 They went about in goatskins, destitute, distressed, afflicted--of = whom=20 the world was not worthy--wandering in deserts, mountains, caves = and holes=20 in the earth.=E2=80=99 [ Heb 11:37,38 ] Appropriately, = therefore, do we set=20 these men down as types of Fortitude.

The figure of Justice is, according to the Gospel, a = meritorious one,=20 because =E2=80=98it is unto salvation to everyone who = believes.=E2=80=99 [ Rom 1:16=20 ] Hence, the Lord Himself says: =E2=80=98Permit us to fulfill = all justice.=E2=80=99=20 [ Matt 3:15 ] She is truly the prolific parent of the other = virtues.=20 Yet, whoever possesses any of the above-mentioned principal = virtues has=20 the other virtues, also, since these virtues are so connected as = to form a=20 unit. Surely, Abel, a just and courageous man, Abraham, a man of = great=20 patience, the Prophets, men of the greatest wisdom, and Moses, a = man of=20 great learning, considered that the ingloriousness of Christ = brought far=20 greater honor than the treasures of Egypt. Who was wiser than = Daniel?=20 Solomon, too, sought wisdom and merited it. [ 1 Kings 3:8 ] Enough = has=20 been said, therefore, on the subject of the four rivers of virtue = whose=20 waters are salutary. We have discussed, too, the reason why Phison = is said=20 to have not only the gold, but also the ruby and the topaz stone, = of that=20 goodly land. We propose now to develop the latter topic.

Since Enos in his wisdom yearned to know the name of God, he = seems to=20 us to stand for gold that is good. [ Gen 4:26: 5:24 ] Henoch, who = was=20 borne aloft and did not see death, can be likened to a ruby stone = of=20 pleasant odor which holy Henoch by his works offered to God, thus = exhaling=20 in his active and exemplary life something akin to sweetness. Noe, = on the=20 other hand, like the green topaz stone, suggests a color which = represents=20 life, since he alone at the time of the Flood preserved in his ark = the=20 vital seed of the formation of the world to come. Paradise, a land = watered=20 by many rivers, is then appropriately situated in the East and not = in the=20 regions facing it. This reference to the East is significant, for = the=20 rising sun may be compared to Christ [ Matt 24:27 ] who flashed = forth a=20 gleam of eternal light which exists in Eden, that is, in a land of = delight.

=E2=80=98And God took the man = whom he has created=20 and placed him in the garden of Eden to till it and keep = it.=E2=80=99 [ Gen=20 2:15 ] Note, now, the person who was taken and the land where he = was=20 formed. The virtue of God, therefore, took man and breathed into = him, so=20 that man=E2=80=99s virtue will advance and increase. God set him = apart in Paradise=20 that you may know that man was taken up, that is to say, was = breathed upon=20 by the power of God. Note the fact that man was created outside = Paradise,=20 whereas woman was made within it. This teaches us that each person = acquires grace by reason of virtue, not because of locality or of = race.=20 Hence, although created outside Paradise, that is, in an inferior = place,=20 man is found to be superior, whereas woman, created in a better = place,=20 that is to say, in Paradise, is found to be inferior. She was = first to be=20 deceived and was responsible for deceiving the man. Wherefore the = Apostle=20 Paul has related that holy women have in olden times been subject = to the=20 stronger vessel and recommends them to obey their husbands as = their=20 masters. [ 1 Peter 3:1 ] And Paul says: =E2=80=98Adam was not = deceived, but the=20 woman was deceived and was in sin.=E2=80=99 [ 1 Tim 2:14 ] = This is a warning=20 that no one ought to rely on himself, for she who was made for = assistance=20 needs the protection of a man. [ Gen 2:18 ] The head of the woman = is man,=20 who, while he believed that he would have the assistance of his = wife, fell=20 because of her. [ 1 Cor 11:3 ] Wherefore, no one ought to entrust = himself=20 lightly to another unless he has first put that person=E2=80=99s = virtue to the=20 test. Neither should he claim for himself in the role of protector = one=20 whom he believes is subservient to him. Rather, a person should = share his=20 grace with another. Especially is this true of one who is in the = position=20 of greater strength and one who plays the part of protector. We = have=20 advice of the Apostle Peter, wherein he recommends that husbands = pay honor=20 to their wives: =E2=80=98Husbands, in like manner, dwell with = your wives=20 considerately, paying honor to the woman as to the weaker vessel = and as=20 co-heir of the grace of life that your prayers be not = hindered.=E2=80=99 [ 1=20 Peter 3:7 ]

Therefore man was placed in Paradise, while the woman was = created in=20 Paradise. The woman, even before she was deceived by the serpent, = shared=20 grace with a man, since she was taken from a man. Yet = =E2=80=99this is a great=20 mystery,=E2=80=99 [ Eph. 5:32 ] as the Apostle said. Wherefore = he traced the=20 source of life from it. And so Scripture refers only to man in the = words:=20 =E2=80=98He placed him in the garden of Eden to till it and = keep it.=E2=80=99 [ Gen=20 2:15 ] The act of tilling and the act of keeping are one and the = same=20 thing. In tilling there is a certain exercise of man=E2=80=99s = virtue, while in=20 keeping it is understood that the work is accomplished, for = protection=20 implies something completed. These two acts are required of man. = In this=20 way, it is generally assumed, man can seek after something new and = may=20 keep what he has acquired. Philo, on the other hand, limited in = his=20 interpretation of this Scriptural passage to its moral aspect, = since,=20 because of his Jewish tendencies, he did not understand its = spiritual=20 import. He maintained that the two aspects were those of tilling = the=20 fields and of protecting the home. Although, he said, Paradise did = not=20 require labor in the fields, the first man, even in Paradise, = undertook a=20 kind of toil so as to furnish a law for future ages by which to = bind us to=20 the performance and to the preservation of our bounden duty and to = the=20 function of supporting hereditary succession.[Cf. Philo, = Quaestiones in=20 Gen 1:14] Both these point of view, the moral and the spiritual, = are=20 exacted of you. The prophetic psalm instructs you regarding this:=20 =E2=80=98Unless the Lord build the house, they labor in vain = that build it.=20 Unless the Lord keep the city, they watch in vain that keepeth = it.=E2=80=99 [=20 Ps 126:1 ] It is obvious that the laborers are those who engage in = the=20 actual operation of building, while the watchers are those to whom = the=20 duty of protecting the perfected work is entrusted. Hence the Lord = said to=20 the Apostles, as if they were on the point of perfecting their = work:=20 =E2=80=98Watch and pray that you may not enter into = temptation.=E2=80=99 [ Matt=20 26:41 ] By this He meant that the function of a nature that was = perfected=20 along with the grace of abundant virtue should be preserved and = that no=20 one, even one who has attained some perfection, ought to feel = really=20 secure of himself unless he remains vigilant.

=E2=80=98And the Lord God = commanded the man=20 thus: =E2=80=98from every tree of the garden thou shalt eat, but = of the tree of=20 the knowledge of good and evil, you shall not eat, for the day you = eat of=20 it you shall die.=E2=80=99 [ Gen 2:16 ] Why did He use the = singular =E2=80=98thou=20 shalt eat=E2=80=99 when He bade them eat of every tree, and, = again, when He bade=20 them eat of the tree of good and evil, why did He use the plural = =E2=80=98You=20 shall not eat'? This is no trifling question. This problem can, in = fact,=20 be solved by the authority of the Scriptures if you study them = carefully.=20 Scripture refers to something good and something that should be = done. What=20 is good is naturally associated with what should be done. On the = other=20 hand, what is base is separate and unrelated to what should be = done. And=20 so the Lord, aiming always at oneness, gave orders in accordance = with this=20 principle. Hence He achieves oneness who =E2=80=98has made both = one' [ Eph=20 2:14 ] --He not only made both one, for He bade us to be = =E2=80=98one body and=20 one Spirit.=E2=80=99 [ Eph 4:4 ] =E2=80=98The first-born of = every creature,=E2=80=99 [=20 Col 1:15 ] since He is in union with the faith, is always closely = joined=20 to the Father, because =E2=80=99the Word was with God.=E2=80=99 = [ John 1:1 ]=20 Wherefore He says: =E2=80=98I and the Father are one,=E2=80=99 = [ John 10:30 ] in=20 order to show His union with the Father in majesty and in dignity. = But He=20 bade us to be one and transfused into us by the adoption of grace = the=20 likeness of His own nature and His own oneness, saying: = =E2=80=98Father, that=20 they may be one, even as we are one, I in them and thou in = me.=E2=80=99 [ John=20 17:22 ] When He prescribes a good, therefore, He does it to one = person,=20 saying, =E2=80=98Thou shalt eat,=E2=80=99 for the oneness = cannot be gainsaid.=20 Where, however, He says that the tree of the knowledge of good and = evil=20 should not be tasted, He speaks in effect to several people: = =E2=80=98You shall=20 not eat.=E2=80=99 What has been prohibited has general = application to several=20 people. But I have another opinion on this matter. I am able to = discover=20 the meaning of what we are discussing in the very words of God = Himself.=20 Adam alone was bidden to taste of every tree and it was foreseen = that he=20 would follow that injunction. In the plural sense, and not in the=20 singular, God sees that the tree of the knowledge of good and evil = should=20 not be tasted. He knew that the woman would sin. Thus, by using = the=20 plural, God points out that they will not follow the injunction, = because,=20 where there are many, there are differences of opinion.

If we look into the sense of the words as expressed in the = Septuagint=20 [plural form, Vulgate has singular] the meaning is clear. = Symmachus,=20 however, takes both expressions in a singular sense. This is = explained by=20 the fact that in the Law, God, addressing His people, uses the = singular:=20 =E2=80=98Hear, O Israel, the Lord thy God is one Lord=E2=80=99 = and =E2=80=98Thou shalt love the=20 Lord thy God.=E2=80=99 [ Deut 6:4,5 ] I am not influenced by = the=20 interpretation of Symmachus, who could not see the oneness of the = Father=20 and Son, although at times both he and Asylas admitted it in their = discussions. The fact that God addresses in the singular number a = people=20 who will later contravene His commands should not lead us to think = that I=20 am dissenting from my former statement, inasmuch as the Jewish = people,=20 regarded as a single person, violated the injunctions imposed upon = them.=20 We have here a law of the Spirit whereby God addresses the people = in=20 divine language. In this case we should consider not so much the = words as=20 their prophetic import. Wherefore He says: =E2=80=98Thou shalt = not boil a kid=20 in the milk of his dam.=E2=80=99 [ Exod 34:26 ]

From this point on, the celestial precepts present no great = difficulty.=20 However, there has been raised by several authors a question which = we=20 ought to answer lest simple minds be led astray by erroneous=20 interpretation. Many authors, like Apelles in his thirty-eighth=20 volume,[Apelles; cf. Harnack TU 6.3:116]propose the = following=20 questions. How is it, for example, that the tree of life has more = power=20 for giving life than the breath of God? Again, if man is not made = perfect=20 by God and each person acquired by his own effort a more perfect = state of=20 virtue for himself, does it not seem that man would gain for = himself more=20 than God had bestowed on him? Then they make the objection that, = if man=20 had not tasted death, he certainly could not be aware of what he = had not=20 tasted. What man had not tasted was something unknown to him. = Accordingly,=20 he could not be afraid of that of which he had no knowledge. To no = purpose, therefore, did God inflict death as a punishment on men = for whom=20 it holds no fear.

We should be aware of the fact, therefore, that where God has = planted a=20 tree of life. He has also planted a tree of life in the midst of = Paradise.=20 It is understood that He planted it in the middle. Therefore, in = the=20 middle of Paradise there was both a tree of life and a cause for = death.=20 Keep in mind that man did not create life. By carrying out and = observing=20 the precepts of God it was possible for man to find life. This was = the=20 life mentioned by the Apostle: =E2=80=98Your life is hidden = with Christ in=20 God.=E2=80=99 [ Col 3:3 ] Man, therefore was, figuratively = speaking, either in=20 the shadow of life--because our life on earth is but a shadow--or = man had=20 life, as it were, in pledge, for he had been breathed on by God. = He had,=20 therefore, a pledge of immortality, but while in the shadow of = life he was=20 unable, by the usual channels of sense, to see and attain the = hidden life=20 of Christ with God. Although not yet a sinner, he was not = possessed of an=20 incorrupt and inviolable nature. Of course, one who afterwards = lapsed into=20 sin was far from being as yet in the category of sinner. Hence, he = was in=20 the shadow of life, whereas sinners are in the shadow of death. = According=20 to Isaias, the people who sinned sat in the shadow of death. [ Isa = 9:2 ]=20 For these a light arose, not by the merits of their virtues, but = by the=20 grace of God. There is no distinction, therefore, between the = breath of=20 God and the food of the tree of life. No man can say that he can = acquire=20 more by his own efforts than what is granted him by the generosity = of God.=20 Would that we had been able to hold on to what we had received! = Our toils=20 avail only to the extent that we take back again what was once = conferred=20 on us. The third objection, that one who has not tasted death = cannot fear=20 it, finds its solution in our common experience. There is an = instinct=20 innate in all living creatures which impels them to dread even = what they=20 have not yet experienced as harmful. Why is it that doves, even at = the=20 moment of their birth, are terrorized at the sight of a hawk? Why = are=20 wolves dreaded by sheep and hawks by chickens? In irrational = animals there=20 is a certain innate fear of creatures of a different species to = the extent=20 that, even though these animals are irrational, they have a = feeling that=20 death is something to be shunned. Such being the case, how true is = it that=20 the first man, fully and indubitably endowed with reason, should = be=20 conscious of the fact that death is something to be avoided!

There are some, again, who suggest for solution difficulties = such as=20 the following. For example, they maintain that refusal to obey an = order is=20 not always wrong. If the order is a good one, then the act of = obeying is=20 commendable. But if the order is a wicked one, it is not feasible = to obey=20 it. Therefore, it is not always wrong to disobey an order, but it = is wrong=20 to refuse to obey an order that is good. The tree of the knowledge = of good=20 and evil is a creation that is good, since God had knowledge of = good and=20 evil. Hence He says: =E2=80=98Indeed! The man has become like = one of us.=E2=80=99 [=20 Gen 3:23 ] If, therefore, possessing the knowledge of good and = evil is=20 good and if what God has is a good, it would appear that the = prohibition=20 to prevent man from making use of it is not a righteous one. Such = is their=20 argument. But, if they were to realize the real significance and = force of=20 the word =E2=80=98knowledge=E2=80=99 as they should-- = =E2=80=98The Lord knew who belong to=20 him,=E2=80=99 [ Num 16:5 ] that is, He knew those surely among = whom He dwells=20 and walks, who were made one out of so many--then certainly these = people=20 would know that knowledge is not to be interpreted merely as = superficial=20 comprehension, but as the carrying out of what ought to be = accomplished.=20 Man ought to obey the command. A failure to obey is a violation of = duty.=20 The man, therefore, who disobeys falls into error because = violation of=20 duty is a sin. Even if these people should agree to a modified = meaning of=20 the word =E2=80=98knowledge=E2=80=99 and consider that an = imperfect comprehension of good=20 and evil was prohibited, in that respect, too, there is a = violation of=20 duty in not complying with the command. The Lord God has made it = clear=20 that even an imperfect comprehension of good and evil should be=20 prohibited.

Another problem: The man who does not know good and evil = differs in no=20 respect from a little child. A judge who is just does not consider = a child=20 to be guilty of crime. The just Creator of the world would never = have=20 found fault with a child for his lack of knowledge of good and = evil,=20 because a child cannot be charged with a violation of a law. In = the=20 preceding passage, however, we have said that, once you accept the = fact=20 that there is a knowledge that is imperfect, then knowledge of = good and=20 evil may be taken in two senses. It is certainly false to hold = that the=20 man who does not know good and evil is not different from a child. = If it=20 is wrong to maintain that such a man does not differ from a child, = then=20 Adam is not to be thought of as a child. If he was not a child, = then=20 surely he is liable to sin, inasmuch as he is not a child. If he = is=20 subject to sin, then punishment follows the sin, because the man = who=20 cannot avoid sin is reckoned to be liable to punishment. It can = even=20 happen that the person who has no knowledge of good and evil may = not be a=20 child: =E2=80=98For before the child knew good and evil, he = refused the evil.=E2=80=99=20 [ Isa 7:16 ] Again we read: =E2=80=98For before the child = knew to call his=20 father and mother, he will receive the strength of Damascus and = the toils=20 of Samaria.=E2=80=99 [ Isa 8:4 ] Perfect, therefore, is the = man who performs a=20 good deed even if he has not attained the knowledge of good and = evil, just=20 as =E2=80=99many are a law to themselves' [ Rom 2:14 ] even = before they=20 know the Law. Was the Apostle before he learned: =E2=80=98Thou = shalt not lust,=E2=80=99=20 quite unaware that concupiscence was a sin? On this point he says: = =E2=80=98I did=20 not know sin save through the Law. For I had not known lust unless = the Law=20 had said, =E2=80=9CThou shalt not lust.=E2=80=9D' [ Exod = 20:17; Rom 7:7 ] Even a child=20 can become by the law of nature perfect in that respect before he = knows=20 that concupiscence is a sin or admit the sin of concupiscence. = Hence, God=20 willed that man know the nature of evil in a superficial fashion = lest,=20 being imperfect, he may be unable to avoid evil. By not obeying a = command=20 we are subject to blame. We are thus led to admit our error. = Again, if we=20 are referring to a very profound knowledge of good and evil which = in=20 itself makes for perfection [Schenkl points to a lacuna in the = manuscript=20 here] a little child is not, like a grown-up, immediately to be = chastised,=20 because he has not yet reached a capacity to understand.

Again, more criticisms crop up.[From Apelles; cf. Harnack, = op. cit=20 ] There is the objection that a person who does not know good = and evil=20 is unaware that disobedience to a command is in itself an evil, = nor is he=20 aware that obedience to a command is itself a good. Hence it is = argued=20 that the person who is in this respect ignorant is deserving, not = of=20 condemnation, but of pardon. What we have already maintained above = presents a ready solution to this problem. Man is capable of = realizing=20 that the utmost deference should be given to his Maker because of = what God=20 had already conferred on him, namely, the fact that God had = breathed on=20 him and that he was placed in the Garden of Delight. Wherefore, if = he was=20 ignorant of the meaning of good and evil. Nevertheless, since the = Creator=20 of such mighty things had declared that one should not eat of the = tree of=20 good and evil, loyal adherence should be given to Him who gave the = command. It was not a question of technical knowledge, but of = fidelity. He=20 certainly was aware that God was in a position of preeminence and, = as=20 such, heed should be paid to His command. Although he did not = understand=20 the precise significance of the commands, he was conscious of the = fact=20 that deference should be paid to the person of the Commander. This = conviction on his part stemmed from nature. He was as yet = incapable of=20 discriminating between good and evil. Wherefore the woman answers = the=20 serpent: =E2=80=98Of the fruit of all the trees in the garden = we shall eat, but=20 of the fruit in the middle of the garden, God said, you shall not = eat of=20 it.=E2=80=99 [ Gen 3:2,3 ] She knew, therefore, that the = command must be=20 obeyed. Hence she said: We shall eat of every fruit which the Lord = ordered, but God has given an order that one should not eat of the = tree in=20 the middle of the Garden, lest he die. Wherefore, she who knew = that the=20 command should be obeyed was surely aware that it was wrong not to = comply=20 with the command and that she would be justly condemned for her = refusal to=20 obey.

One more point. The circumstances connected with the tree of = the=20 knowledge of good and evil were such as to convince us that both = good and=20 evil were recognized. We are led to believe from the evidence of = Scripture=20 that such was the case: =E2=80=98When they both ate, their eyes = were opened and=20 they realized that they were naked,=E2=80=99 [ Gen 3:6,7 ] = that is, the eyes=20 of their mind were opened and they realized the shame of being = naked. For=20 that reason, when the woman ate of the tree of the knowledge of = good and=20 evil she certainly sinned and realized that she had sinned. On = realizing=20 this, she should not have invited her husband to share in her sin. = By=20 enticing him and by giving him what she herself had tasted she did = not=20 nullify her sin; rather, she repeated it. Certainly it stands to = reason=20 that she did intend to lure the person whom she loved to share in = her=20 punishment. She should be expected to ward off from one who was = unaware of=20 it the danger of falling into a sin of which she had knowledge. = Yet this=20 woman, knowing that she could not remain in Paradise after the = Fall, seems=20 to have had a fear that she alone would be ejected from the = Garden. Hence,=20 after the Fall, they both went into hiding. Being aware, = therefore, that=20 she would have to be separated from the man she loved, she had no = desire=20 to be deceived.

Another point. Knowledge of evil does not make evil. An act is=20 necessary to complete its conditions. There is no immediate = connection=20 between the knower of what is evil and the doer. He is guilty who = does=20 what he knows to be evil. Either anger or cupidity is the = customary means=20 of arousing a person to perform an evil act. It does not = necessarily=20 follow that one who has knowledge of evil, unless he is the victim = of=20 anger or cupidity, will do what he knows is wrong. To repeat what = we have=20 said, the incentives to sin are anger and cupidity. To these we = may add=20 extreme fear, which itself may give rise to cupidity, inasmuch as = everyone=20 is anxious to avoid what is the cause of his fear. With reason, = therefore,=20 have we established that the incentives to the other vices are = anger and=20 cupidity. Let us consider, then, whether Eve was aroused to = wrong-doing by=20 these incentives. She was not angry with her consort. She was not = a victim=20 of cupidity. Again, she merely erred in giving her husband to eat = of what=20 she had already tasted. Cupidity had been at first responsible for = her=20 error in inducing him to eat and it was the occasion for the = subsequent=20 sin. This can be explained in the following way. She was unable to = desire=20 what she had already eaten and, after eating she acquired a = knowledge of=20 evil. She ought not, therefore, have made her husband a partaker = of the=20 evil of which she was conscious; neither should she have caused = her own=20 husband to violate the divine command. She sinned, therefore, with = forethought, and knowingly made her husband a participant in her = own=20 wrong-doing. If it were not so, what is related of the tree of = knowledge=20 of good and evil would be found to be in error, if it were = established=20 that, after she ate of that tree, she was without knowledge of = evil. But,=20 if what Scripture says is true, cupidity was the motive of her = act. Many,=20 however, are of the opinion that she should be excused for the = reason=20 that, because she loved her husband, she was afraid that she would = be=20 separated from him. They offer this as grounds for her cupidity: = namely,=20 that she desired to be with her husband.

Still another problem arises.[From Apelles: cf. Harnack. op. = cit.=20 ] From what source did death come to Adam? Was it from the = nature of a=20 tree of this sort or actually from God? If we ascribe this to the = nature=20 of the tree, then the fruit of this tree seems to be superior to = the=20 vivifying power of the breath of God, since its fruit had drawn = into=20 death=E2=80=99s toils him on whom the divine breath had bestowed = life. If we=20 maintain that God is the responsible cause of death, then we can = be held=20 to accuse Him of inconsistency. We seem to accuse Him of being so = devoid=20 of beneficence as to be unwilling to pardon when He had the power = to do=20 so, or of being powerless if He was unable to forgive. Let us see, = therefore, how this question can be resolved. The solution, unless = I am=20 mistaken, lies in the fact that, since disobedience was the cause = of=20 death, for that very reason, not God, but man himself, was the = agent of=20 his own death. If, for example, a physician were to prescribe to a = patient=20 what he thought should be avoided, and if the patient felt that = these=20 prohibitions were unnecessary, the physician is not responsible = for the=20 patient=E2=80=99s death. Surely in that case the patient is guilty = of causing his=20 own death. Hence, God as a good physician forbade Adam to eat what = would=20 be injurious to him.

Another point. To know what is good is better than to be = ignorant of=20 it. It is fitting that a person who knows what is good know, also, = what is=20 evil, in order that he may know the means to avoid it and, by = taking the=20 necessary precautions, that he may act with discretion. Again, it = is not=20 sufficient to know merely what is evil, lest, although you know = what is=20 evil, you may find yourself deprived of what is good. It is best,=20 therefore, that we know both so that, since we know what is good, = we may=20 avoid evil. Again, from the fact that we are aware of evil we may = give our=20 preference to the charm of what is good. Moreover, we ought to = know both=20 so that our knowledge may be profound and so that we may put in = practice=20 what we know, act and acknowledge to be in perfect balance. = Besides,=20 Scripture points out that more is expected of him who has general=20 knowledge of both than of him who is ignorant of them. [ Luke = 13:47,48 ]=20 Knowledge of what you cannot achieve or avoid is a grievous thing. = Grievous, too, is knowledge which is not put into practice and = into=20 operation to its fullest extent. Without knowledge of what is = harmful or=20 beneficial to a patient and without the power of being able to = utilize to=20 the best advantage that knowledge, a physician is likely to act in = such a=20 way as to lose his reputation. Hence, knowledge is not salutary = unless it=20 is put into practice in the best possible way.

Still another point. Not without reason was the tree of = knowledge of=20 good and evil grown in the middle of the Garden, and the = prohibition=20 against it was unnecessary if it was grown for each and every man. = This=20 tree was designed for the use of just one man, who received the = command=20 that he make use not only of that tree, but of the other trees = besides.=20 You can find many, even countless, instances in which a person = can,=20 because of ignorance of procedure, suffer real harm. Wealth itself = will be=20 found to be unprofitable to a rich man if he refuses to set in a = generous=20 fashion toward the poor. He may shut out the needy and deprive = them of=20 assistance and, because of his superior powers, he may extort for = his own=20 purpose what belongs to another. The very possession of beauty and = of=20 physical charm is more likely than deformity to lead one to vice. = For that=20 reason, therefore, does anyone desire to have children who are = unsightly=20 rather than handsome? Or desire their offspring to be = poverty-stricken=20 rather than well-to-do? There are many instances of this sort = which are=20 not to be ascribed to the lack of wisdom in the giver, but to the = person=20 who misuses the gifts. The fault lies not so much in the person = who makes=20 the gifts as in the person who makes use of them.

Another problem.[From Apelles] Did God know that Adam would = violate His=20 commands? Or was He unaware of it? If He did not know, we are = faced with a=20 limitation of His divine power. If He knew, yet gave a command = which He=20 was aware would be ignored, it is not God=E2=80=99s providence to = give an=20 unnecessary order. It was in the nature of a superfluous act to = give to=20 Adam, the first created being, a command which He knew would not = at all be=20 observed. But God does nothing superfluous. Therefore, the words = of=20 Scripture do not come from God. This is the objection of those who = do not,=20 by interposing these questions, admit the authenticity of the Old=20 Testament. But these people are to be condemned out of their own = mouths.=20 Since these same persons concede the authenticity of the New = Testament,=20 they must be convinced by evidence to believe in the Old. If they = see that=20 God is consistent in His commands and in His deeds, it is clear = that they=20 must concede that both Testaments are the work of one Author. The=20 following example should convince them that a command to one who = will=20 disobey is not something superfluous or unjust. The Lord Himself = chose=20 Judas, one who, He knew, would betray Him. If these men think that = he was=20 chosen unwisely, they restrict the power of God. But they cannot = hold this=20 opinion, since Scripture declares: =E2=80=98For Jesus knew who = it was who=20 should betray him.=E2=80=99 [ John 6:65 ] These defamers of = the Old Testament=20 should therefore hold their peace.

Possible objections on the part of the Gentiles who do not = admit this=20 evidence stand in need of a response. Since the Gentiles demand a = rational=20 explanation, here is the reason why the Son of God either gave a = command=20 to one who is going to disobey it or has chosen one who is going = to betray=20 Him. The Lord Jesus came to save all sinners. [ Luke 19:10 ] He = was bound=20 to show concern even for the wicked. Accordingly, He was bound not = to=20 disregard one who was to betray Him. He wished that all might take = note=20 that in the choice even of His betrayer He was offering a sign for = the=20 salvation of all of us. No injury was done to Adam in that he = received a=20 command, or to Judas because he was chosen. God did not lay it = down as a=20 necessary consequence that one should disobey and the other should = betray=20 Him. Both could have abstained from sin if they had guarded what = they had=20 received. Hence, although He knew that all the Jews would not = believe, He=20 stated: =E2=80=98I have not come except to the lost sheep of = the house of=20 Israel.=E2=80=99 [ Matt 15:24 ] The fault is, therefore, not = in the one=20 issuing the command; the sin is rather in the one who disobeys. = God=E2=80=99s=20 intent was this: He wanted to show to everyone that He willed to = give=20 freedom to all mankind. I do not mean to maintain that He did not = know of=20 the disobedience to come. Rather, I contend that He did know, but = that He=20 should not for that reason be subject to reproach for a betrayer = who met=20 death. God should not be accused of being the cause why both = lapsed. In=20 fact, both stand convicted and condemned, because one received a = command=20 not to fall into sin, and the other was enrolled among the = Apostles in=20 order that he, as the result of kindness, might change his = intention to=20 betray. At some time in the future when the other Apostles would = be found=20 wanting, he might well become a source of comfort to all. In = effect, there=20 would not exist any sin if there were no prohibition. Without the=20 existence of sin there would be no such thing as wrong-doing or, = perhaps,=20 even virtue, which could not have any cause for existence or for=20 pre-eminence without the aid of unrighteousness to offset it. What = is sin,=20 if not the violation of divine law and the disobedience to = heavenly=20 precepts? Not by the ear, but by the mind, do we form a judgment = regarding=20 injunction from above. But with the Word of God before us we are = able to=20 formulate opinions on what is good and what is evil. One of these = we=20 naturally understand should be, as evil, avoided, and the other we = understand has been recommended to us as a good. In this respect = we seem=20 to be listening to the very voice of the Lord, whereby some things = are=20 forbidden and other things are advised. If a person does not = comply with=20 the injunctions which are believed to have been once ordained by = God, he=20 is considered to be liable to punishment. The commands of God are=20 impressed in our hearts by the Spirit of the living God. We do not = read=20 these orders as if they were recorded in ink on a tablet of stone. = [ 2 Cor=20 3:3 ] Hence, in our own thought we formulate a law: = =E2=80=98For if the=20 Gentiles who have no law do by nature what the law prescribes, = those=20 having no law of this kind are a law unto themselves. They = show the=20 work of the law written in their hearts.=E2=80=99 [ Rom 2:14,15 ] = There is=20 something, therefore, like the Law of God which exists in the = hearts of=20 men.

These same people raise another objection. Instead of that = command=20 which we said was established in the mind of man, they would = maintain that=20 this very impression in our minds by God was itself the = prescription of a=20 divine law. The question is raised: Did the Creator of man know = that man=20 would fall into sin and so implanted those opinions of what is = good and=20 evil in the mind of man or was He unaware that this would happen? = If you=20 concede that He did not know of it, you attribute to God something = alien=20 to His majesty. If, on the other hand, you maintain that, although = God was=20 aware that man would sin, He impressed in man=E2=80=99s mind a = realization of what=20 is good and evil, so that he would be unable, because of the = admixture of=20 evil, to live forever-then in one case you imply that God was not=20 prescient and in the other that He was not beneficent. From this = the=20 conclusion is reached that man was not the creation of God. We = have=20 already stated that these men maintain that God had not imposed a = command.=20 Now they say that man was not created by God, because God did not = create=20 evil. Man, on the other hand, had a mental conception of evil, = inasmuch as=20 he was enjoined to abstain from evil. In this way they venture to = assert=20 that there were two gods: one who is good; the other, the Creator = of man.=20 We must follow the lines of their own logic in formulating our = reply. If=20 they hold that man was not made by God, because man is a sinner, = and if=20 they recoil from conceding this point, lest a good God may not = seem to the=20 creator of sinners (because they do not believe that God is good = who made=20 a sinner) , then let them declare whether this artificer of man = has in=20 their opinion also been made by God?

If, as they state, this artificer of man was created by God, = how can it=20 be possible that a God who is good is also the agent of evil? If = the=20 creator of a sinner is not good, then more serious implications = result if=20 we postulate the maker of him who is the artificer of a sinner. A = God who=20 is good is bound to prevent the birth of him who shall have to = introduce=20 the substance of sin. But if they maintain that this artificer was = not=20 created, than the problem arises as to whether a God who is good = could or=20 could not in any way prevent the growth of evil. If such a God = cannot do=20 this, then He is powerless. Inasmuch as such inconsistencies = follow our=20 line of argumentation and since the heretics get involved here, = also, let=20 us attempt a solution of the problem of why God allowed adversity = to enter=20 into this world through an artificer who either did or did not = spring from=20 Him, although He had the power to prevent it.

Accordingly, while still holding that the God who is good and = the one=20 who is the artificer are one and the same, let us make clear what = are the=20 provinces of each. We should at the same time try to meet the = objections=20 of those who raise such a question as this: How is it possible = that a God=20 who is good has permitted not only adversity to enter this world = but has=20 allowed it, too, to be in such a state of disorder? [From Apelles] = In=20 truth, this objection would be valid only if this evil so affected = the=20 nature of our soul and the secret places of our hearts that = riddance was=20 impossible and if, again, this poison had left such deep wounds in = our=20 hearts and souls that medication was of no avail. [Cf. Ovid,=20 Metamorphoses 1:190] In fact, this grievance of theirs = could be=20 more aptly expressed by stating that, although God is omnipotent, = He has=20 permitted man to die. But since God in His pity has reserved for = us the=20 means of obtaining remedy for our sins and still has not rid us of = all=20 possibilities of contagion, then let us reflect on the following = points.=20 Would it be an unjust and unreasonable act if God, fearful, as it = were, of=20 man=E2=80=99s frailty and mortality, permitted us to be tempted in = such wise that,=20 through penitence for our sins, grace compounded would return once = more to=20 our hearts? Again, would it be unjust if man, conscious and = fearful of his=20 own frailty (since he found that he could so easily deviate from = the=20 orderly path of divine commands) and fearful, too, lest he let = loose these=20 heavenly mandates which like a helm guide his soul--would it be = unjust if=20 man should finally attribute the recovery of the helm to divine = pity and=20 by his safe return acquire some grace as well?

Now let us investigate the reason why God considered that a = command=20 should be given concerning the two classes of trees: the one to be = eaten=20 and the other which it was forbidden to eat. Thus, He laid down to = man=20 injunctions on the ways of attaining that wonderful and happy = life,=20 following which he might not have to suffer death. There are some = who=20 think that is was [Note: text error? should be it was -CA] totally = inappropriate for the Creator of heaven and earth and of all = things to lay=20 down that command and that it was definitely unsuited to the = inhabitants=20 of Paradise, because life there was like that of the angels. And = so we can=20 conclude that the food provided for eating there was not earthly = and=20 corruptible, because those who do not drink or eat = =E2=80=98will be as the=20 angels in heaven.=E2=80=99 [ ] There is no merit, therefore, = in food, because=20 food does not commend us to God. Neither is there great danger = therein,=20 because =E2=80=98what goes into the mouth does not defile a man = but it is what=20 comes out of the mouth.=E2=80=99 [ Matt 22:30; 15:11 ] = Undoubtedly, then, it=20 would appear that the precept [is quite unworthy] of such a great = Creator=20 unless you take this food to mean prophetic food, because as a = great=20 reward the Lord makes this promise to His saints: = =E2=80=98Behold my servants=20 shall eat and you shall be hungry.=E2=80=99 [ Isa 65:13 ] This = is the food=20 that makes for eternal life. Whoever is deprived of this will = suffer=20 death, since the Lord Himself is the living and heavenly Bread = which gives=20 life to this world. Hence He speaks: =E2=80=98Unless you eat my = flesh and drink=20 my blood you shall not have life eternal.=E2=80=99 [ John = 6:50; cf. 6:54 ] The=20 bread was, therefore, meant for a certain person. Instructions = were given=20 that it should be eaten b[y] the inhabitants of Paradise. Who is = that=20 person? We are told who that person is: =E2=80=98Man ate the = bread of angels.=E2=80=99=20 [ Ps 77:25 ] The bread is good if you do the will of God. Do = you wish=20 to know how good that bread was? The Son of God Himself eats of = that bread=20 of which He says: =E2=80=98My food is to do the will of my = father who is in=20 heaven.=E2=80=99 [ John 4:34 ]

Again, let us see why the Lord God = said to=20 Adam: =E2=80=98Ye shall die the death.=E2=80=99 [ Gen 2:17 = ] What is the difference=20 between saying =E2=80=98ye shall die=E2=80=99 and =E2=80=98ye = shall die the death'? We ought to=20 point out that there is nothing superfluous in the command of God. = Here is=20 my solution. Since life and death are contradictory ideas, in = unaffected=20 language we say =E2=80=98we live in life=E2=80=99 and =E2=80=98die = in death.=E2=80=99 But, if you wish,=20 since life causes life, to double the force of the two concepts, = the=20 phrase =E2=80=98he lives a life=E2=80=99 is found in legal = documents, and, since death=20 causes death, there is the statement: =E2=80=98He shall die the = death.=E2=80=99 [=20 Ezek 33:14-16 ] These expressions are not redundant, for life is = related=20 to death and death to life, because everyone living no law of this = kind=20 are a law unto themselves. They show therefore, four categories: = to live=20 in life, to die in death, to die in life, to live in death. Since = such is=20 the case, we should put aside prejudices due to use and custom, = for usage=20 prescribes that the act of dying should be said without = distinction of him=20 who dies by death and of him who does so by his life. Accordingly, = the=20 Lord selects two of these four distinctive phrases so as to say = that the=20 living live, with qualifications as to whether well or ill, and = the dying=20 die, without a seeming difference between a good death and a bad = one.=20 There is no precise difference in fact between the kind of life or = death=20 here referred to. It could include that of irrational creatures or = of tiny=20 infants.

Putting aside, therefore, conceptions due to common usage, let = us=20 reflect on the meaning of =E2=80=98to live in life=E2=80=99 and = =E2=80=98to die in death=E2=80=99 and also=20 =E2=80=98to live in death=E2=80=99 and =E2=80=98to die in = life.=E2=80=99 I believe that, in accord with=20 the Scriptures, =E2=80=98to live in life=E2=80=99 signifies a = wonderful life of happiness=20 and that it seems to point toward an experience of life=E2=80=99s = natural=20 functions joined and, by participation, mingled with the grace of = a=20 blessed life. This concept, =E2=80=98to live in life,=E2=80=99 = means =E2=80=98to live in virtue,=E2=80=99=20 to bring about in the life of this body of ours a participation in = the=20 life of blessedness. On the other hand, what does =E2=80=98to die = in death=E2=80=99 mean=20 if not the disintegration of the body at the time of death, when = the flesh=20 is devoid of its customary function of carrying on life and the = soul is=20 unable to partake in life eternal? There is also the person who = =E2=80=98dies in=20 life,=E2=80=99 that is to say, one who is alive in body but, = because of his acts,=20 is dead. These are the people who, as the Prophet says: = =E2=80=98Go down alive=20 into hell,=E2=80=99 [ Ps 54:16 ] and she of whom the Apostle = speaks: =E2=80=98For=20 she is dead while she is still alive.=E2=80=99 [ 1 Tim 5:6 ] = There remains the=20 fourth category, for there are those who =E2=80=98live in = death=E2=80=99 like the holy=20 martyrs who give up their lives so that they may live. The flesh = dies, but=20 what is good does survive. Far from us, therefore, be the thought = of=20 living as participants in death. On the contrary, we should face = death and=20 thus become sharers in life. The saint does not desire to be a = participant=20 in this life of ours when he states: =E2=80=98To be dissolved = and be with=20 Christ.=E2=80=99 [ Phil 1:23 ] This has been much better = stated by another:=20 =E2=80=98Woe to me that my sojourning has been = prolonged,=E2=80=99 [ Ps 119:5 ] in=20 grief certainly that he is limited by the fragility of this life, = since he=20 hopes for a share in life eternal. Wherefore I can, on the other = hand,=20 state that, although =E2=80=98to live in life=E2=80=99 is a good = thing, =E2=80=98to live for life=E2=80=99=20 would be of doubtful benefit. One can speak of =E2=80=98living for = life,=E2=80=99 that is,=20 for the life of eternity with its struggle with the life of the = body. One=20 can also speak of =E2=80=98living for life=E2=80=99 in another = sense. Anyone, even a pious=20 person, can have a desire for this corporeal life of ours. We can = take the=20 example of one who thinks that he ought to live so virtuously as = to arrive=20 by his good actions at a ripe old age. Many people who are in weak = health,=20 but who still find life a pleasurable thing, are in this category. =

Now that we have examined the meaning of the phrase, = =E2=80=98to live for=20 life,=E2=80=99 let us now turn attention to the significance of = the phrases, =E2=80=98to=20 die for death=E2=80=99 and =E2=80=98to live for death,=E2=80=99 = for it is possible to conceive of=20 people who =E2=80=98die for death=E2=80=99 and who =E2=80=98live = for life.=E2=80=99 For the person who=20 =E2=80=98dies for or to death=E2=80=99 is one who so lives as to = live for the sake of his=20 own soul, because he is not subject to death. We mean by this one = who has=20 been loosed from the bonds of grievous death and one who is not = bound by=20 the chains of death eternal. He is dead to death, that is, he is = dead to=20 sin. He is dead to punishment for whom living is contrary to = punishment,=20 that is, when a person lives for punishment he lives for death. = Again, one=20 who dies for punishment dies for death. There is also the case of = one who,=20 although placed in this life, dies for life. Such was the = situation of the=20 Apostle who said: =E2=80=98It is now no longer I that live, but = Christ in me.=E2=80=99=20 [ Gal 2:20 ] To sin he is dead, but he lives for God, that is, = death=20 in him is dead, but living in him is that life which is the Lord = Jesus.=20 Good, therefore, is the life of those who live for God and wicked = the life=20 of those who live for sin. There is also a middle course of life, = as in=20 the case of other living creatures, for which we may cite the = Scriptural=20 passage: =E2=80=98Let the earth bring forth the living creature = in its kind.=E2=80=99=20 [ Gen 1:24 ] There is also the life of the dead: = =E2=80=98The God of=20 Abraham, the God of Isaac and the God of Jacob,=E2=80=99 [ = Exod 3:6 ] because=20 =E2=80=98He is not the God of the dead but of the = living.=E2=80=99 [ Luke 20:37,=20 Mark. 12:26 ] There are those who partake somewhat in both lives, = that of=20 the living and of the dead, of whom the Apostle speaks: = =E2=80=98If ye have=20 died with him, ye shall also live with him.=E2=80=99 [ 2 Tim = 2:11 ] The same=20 Apostle has said: =E2=80=98For if we have been united with him = in the likeness=20 of death, we shall also be in the likeness of his resurrection = also. For=20 we know that our old self has been crucified with him, in order = that the=20 body of sin may be destroyed, that we may no longer be slaves to = sin, for=20 he who is dead is acquitted of sin.=E2=80=99 [ Rom 6:5-8 ] = Just as we have=20 said that there are many forms of life, so, too, we may discover = many=20 forms of death. An evil death is recorded in the words, = =E2=80=98The soul that=20 sinneth, the same shall die.=E2=80=99 [ Ezek 18:20 ] The usual = meaning of=20 death appears when we say that a person lived so many years and = was laid=20 among his fathers. [ Acts 13:36 ] There is the meaning of death as = we have=20 it in the sacrament of baptism: =E2=80=98For we were buried = with him by means=20 of baptism into death.=E2=80=99 [ ] Elsewhere we read: = =E2=80=98For if we have died=20 with Christ, we believe also that we shall live together with = him.=E2=80=99 [=20 Rom 6:4,8 ] You see how the word =E2=80=98death=E2=80=99 is = subject to manifold=20 interpretation, but that this life here is ours to contend with. =

Still another question arises, that = concerning=20 the saying of the Lord: =E2=80=98It is not good for man to be = alone.=E2=80=99 [ Gen=20 2:18 ] Recognize the fact, first of all, that, when God created = man from=20 the slime of the earth, He did not add: =E2=80=98God saw that = it was good,=E2=80=99=20 [ Gen 1:14 ] as He did in the case of each of His works. If He = had=20 said at that time that the creation of man was good, then the = other=20 statement that =E2=80=98it is not good=E2=80=99 would be a = contradiction in terms,=20 although He had said that the creation of what preceded the = formation of=20 man was good. That was the situation at the time of the creation = of Adam.=20 But, when He perceived that man and woman were joined together in=20 creation, He did not treat each even then in a special manner, for = He soon=20 after states: =E2=80=98God saw that all he had ever made was very = good.=E2=80=99 [ Gen=20 1:31 ] [NOTE: orig. text does not end quote -CA] The meaning is = clear. The=20 creation of both man and woman is considered to be good.

From this question another problem arises. How did it happen = that, when=20 Adam alone was created, it was not said that it was good, but when = a woman=20 also was made, then are we to understand that everything was good? = Whereas=20 God in one case commended the whole of creation, as well as every = creature=20 in it (including man who is held to be a part of nature), a = special=20 reference to man did not then seem necessary. Wherefore, when Adam = alone=20 was created, an assertion that this work was good was not thought = to be by=20 any means a fitting climax to a satisfactory achievement. It was = said,=20 moreover, that it was not good for man to be alone. Yet we know = that Adam=20 did not commit sin before woman was created. However, after = creation, she=20 was the first to disobey the divine command and even allured her = husband=20 to sin. If, therefore, the woman is responsible for the sin, how = then can=20 her accession be considered a good? But, if you consider that the = universe=20 is in the care of God, then you will discover this fact, namely, = that the=20 Lord must have gained more pleasure for Himself in being = responsible for=20 all creation than condemnation from us for providing the basis for = sin.=20 Accordingly, the Lord declared that is was [NOTE: should be it = was? -CA]=20 not good for man to be alone, because the human race could not = have been=20 propagated from man alone. God preferred the existence of more = than one=20 whom He would be able to save than to have to confine this = possibility to=20 one man who was free from error. Inasmuch as He is the Author of = both man=20 and woman, He came into this world to redeem sinners. Finally, He = did not=20 permit Cain, a man accused of parricide, to perish before he = brought forth=20 sons. [ Gen 4:15-17 ] For the sake, therefore, of the successive=20 generations of men it followed that woman had to be joined to man. = Thus we=20 must interpret the very words of God when He said the [NOTE: text = wrong,=20 should be that? -CA] it was not good for man to be alone. If the = woman was=20 to be the first one to sin, the fact that she was the one destined = to=20 bring forth redemption must not be excluded from the operations of = Divine=20 Providence. Although =E2=80=98Adam was not deceived, the woman = was deceived and=20 was in sin.=E2=80=99 [ 1 Tim 2:14 ] Yet woman, we are told, = =E2=80=98will be saved=20 by childbearing,=E2=80=99 5 in the course of which she = generated Christ.

Not without significance, too, is the fact that woman was made = out of=20 the rib of Adam. She was not made of the same earth with which he = was=20 formed, in order that we might realize that the physical nature of = both=20 man and woman is identical and that there was one source for the=20 propagation of the human race. For that reason, neither was man = created=20 together with a woman, nor were two men and two women created at = the=20 beginning, but first a man and after that a woman. God willed it = that=20 human nature be established as one. Thus, from the very inception = of the=20 human stock He eliminated the possibility that many disparate = natures=20 should arise. He said: =E2=80=98Let us make him a helper like = himself.=E2=80=99 [=20 Gen 2:18 ] We understand that to mean a helper in the generation = of the=20 human family--a really good helper. If we take the word = =E2=80=98helper=E2=80=99 in a good=20 sense, then the woman=E2=80=99s co-operation turns out to be = something of major=20 import in the process of generation, just as the earth by = receiving,=20 confining, and fostering the seed causes it to grow and produce = fruit in=20 time. In that respect, therefore, woman is a good helper even = through in=20 an inferior position. We find examples of this in our own = experience. We=20 see how men in high and important offices often enlist the help of = men who=20 are below them in rank and esteem.

Examine, now, the reason why = God had=20 by this time created out of the earth =E2=80=98all the beasts of = the field and all=20 the birds of the air=E2=80=99 and brought them to Adam to see what = he would call=20 them. How account for the fact that God brought merely the beasts = of the=20 field and the birds of the air to Adam? Animals were there, we = know, each=20 according to its kind. And so it is related further on: = =E2=80=98Adam named all=20 the animals and all the beasts of the field, but he found no = helper like=20 himself.=E2=80=99 [ Gen 2:19,20 ] How can we explain this = other than by saying=20 that the untamed beasts and the birds of the air were brought to = man by=20 divine power, while man himself held power over the beasts that = were tame=20 and domesticated? The former lay within the province of = God=E2=80=99s activity.=20 The latter were due to the diligence of man. Besides this, there = is a=20 reason why everything was brought to Adam. In this way he would be = able to=20 see that nature in every aspect is constituted of two sexes: male = and=20 female. Following these observations, he would become aware that=20 association with a woman was a necessity of his lot.

=E2=80=98And God = cast Adam into a=20 deep sleep and he slept.=E2=80=99 [ Gen 2:21 ] What does the = phrase =E2=80=98deep=20 sleep=E2=80=99 signify? Does it not mean that when we contemplate = a conjugal union=20 we seem to be turning our eyes gradually in the direction of = God=E2=80=99s=20 kingdom? Do we not seem, as we enter into a vision of this world, = to=20 partake a little of things divine, while we find our repose in the = midst=20 of what is secular and mundane? Hence, after the statement, = =E2=80=98He cast Adam=20 into a deep sleep and he slept,=E2=80=99 there follows: = =E2=80=98The rib which God took=20 from Adam he built into a woman.=E2=80=99 [ Gen 2:21,22 ] The = word =E2=80=98built=E2=80=99 is=20 well chosen in speaking of the creation of a woman because a = household,=20 comprising man and wife, seems to point toward a state of full = perfection.=20 One who is without a wife is regarded as being without a home. As = man is=20 considered to be more skillful in public duties, so woman is = esteemed to=20 be more adaptable to domestic ministrations. Reflect on the fact = that He=20 did not take a part from Adam=E2=80=99s soul but a rib from his = body, that is to=20 say, not soul from a soul, but =E2=80=98bone of my bone and = flesh of my flesh'=20 [ Gen 2:23 ] will this woman be called.

Thus we have made clear the cause of the generation of man. But = many=20 who reflect deeply on this question are disturbed by another = problem. How=20 explain the fact that animals and beasts of the field and birds of = the air=20 were in Paradise, if at the beginning God bestowed this great gift = to men,=20 namely, the privilege of living there and of expecting afterward = that, as=20 a reward of merit, all just men should be restored to that place? = Hence,=20 many hold that by Paradise is meant the soul of man and that, = while man=20 was placed there as a worker and guardian, certain seeds of virtue = sprouted forth. This may be taken to mean that the mind of man, = whose=20 virtue it is to cultivate the soul intensively, not only performs = its=20 appropriate function, but also acts as a custodian of the work=20 accomplished. The beasts of the field and the birds of the air = which were=20 brought to Adam are our irrational senses, because beasts and = animals=20 represent the diverse emotions of the body, whether of the more = violent=20 kind or even of the more temperate. What else are we to consider = the birds=20 of the air if not as representations of our idle thoughts which, = like=20 winged creatures, flit around our souls and frequently lead us by = their=20 varied motions now in one direction, now in another? Wherefore our = faculty=20 of perception, which in Greek is represented by the word = aithesis=20 constitutes the most congenial aid to the work of our minds. = Except=20 for our intellect [ nous ] the mind has been unable to find = another=20 faculty so like itself.

Perhaps you may argue that God is Himself the Author of error, = because=20 He also placed in such a Paradise entities such as these--I mean = the=20 passions of the body and the vanity of thoughts that are fleeting = and=20 empty. Take note of what He says: =E2=80=98Have dominion over = the fish of the=20 sea, the birds of the air and all the animals that crawl upon the = earth.=E2=80=99=20 [ Gen 1:25 ] You see that He granted to you the power of being = able to=20 discern by the application of sober logic the species of each and = every=20 object, in order that you may be induced to form a judgment on all = of=20 them. God called them all to your attention, so that you might = realize=20 that your mind is superior to all of them. Why have you now willed = to make=20 part of yourself and to link close to you what you have discovered = to be a=20 totally alien substance? God surely has given you a sense of = perception,=20 whereby you can know things in general and can form a judgment = about them.=20 Because you were unable to observe God=E2=80=99s commands you were = deservedly=20 ejected from that fertile Garden. God came to the realization that = you=20 were weak and could not discriminate. Hence, He spoke to men in = their=20 weakness. =E2=80=98Do not judge that you may not be = judged.=E2=80=99 [ Matt 7:1 ]=20 He bade you, therefore, to be obedient to His imposed command, = because He=20 knew that your judgment was weak. If you had not disregarded this = order,=20 you would never ha[ve] run the risk of wavering in your judgment. = And,=20 since you wished to form a judgment, for that reason He added: = =E2=80=98Indeed=20 Adam has become like one of us, knowing good and evil.=E2=80=99 = [ Gen 3:22 ]=20 You desired to claim judgment as your right. Hence you ought not = to oppose=20 the penalty for misguided judgment. Nevertheless, He placed you in = such a=20 position outside Paradise that the recollection of it may never = leave you.=20

Hence the just are caught up into Paradise, just as Paul = =E2=80=98was caught=20 up into paradise and heard secret words that man may not = repeat.=E2=80=99 [ 2=20 Cor 12:4,5 ] And if by the vigor of your mind you are caught up = from the=20 first heaven to the second and from the second heaven to the = third, we can=20 explain it in this way. Each and every man is first of all = corporeal;=20 secondly, he is of a sensual nature; and thirdly, he is spiritual = in that=20 he is carried to the third heaven to behold the brilliance of = spiritual=20 grace. =E2=80=98The sensual man does not perceive the things = that are of the=20 Spirit.=E2=80=99 [ 1 Cor 2:14 ] For that reason the ascent = into the third=20 heaven is necessary for him in order that he may be caught up into = Paradise. At this stage, without incurring danger, you will be = caught up,=20 in order that you may be able to pass judgment on all things, = because=20 =E2=80=99the spiritual man judges all things and he himself is = judged by no=20 man.=E2=80=99 [ 1 Cor 2:15 ] Perchance, although still infirm, = you will hear=20 secret words that man may not repeat. Forbear to reveal anything = and keep=20 in your heart what you shall hear. Paul the Apostle kept these = words in=20 his heart lest he fall and for a certainty lead others into sin. = Or=20 perhaps Paul used the words =E2=80=99that man may not repeat' = [ 2 Cor 12:4=20 ] because he was still in the body, that is to say, because he saw = the=20 passions of this body of ours and because he saw the law of his = flesh=20 =E2=80=98warring against the law of his mind.=E2=80=99 [ = Rom 7:23 ] I prefer to=20 take the meaning in this sense, lest the question of future danger = should=20 seem to be disregarded. That would imply freedom during our = lifetime from=20 the anxiety and dread of snares which might lead to sin in the = future.=20 Whoever, therefore, shall reach upward into Paradise by the = exercise of=20 virtue will hear those hidden and secret words of God. He shall = hear, too,=20 the Lord speaking as to the repentant thief who abandoned his life = of=20 thievery for one of faith: =E2=80=98This day thou shalt be with = me in=20 paradise.=E2=80=99 [ Luke 23:43 ]

=E2=80=98Now the serpent was more = cunning than any=20 of the beasts of the field which the Lord had made. The serpent = said to=20 the woman: Did God say, you shall not eat of any tree of the = garden?'=20 [ Gen 3:1 ] In the statement =E2=80=98the serpent was more = cunning=E2=80=99 you=20 understand to whom reference is made. This is our Adversary, whose = wisdom=20 is of this world. Gratification of pleasure has been fittingly = called=20 wisdom, because it is called the wisdom of the flesh as in the = statement,=20 =E2=80=98The wisdom of this flesh is hostile to God.=E2=80=99 = [ Rom 8:7 ] The=20 seekers after pleasure are shrewd in their choice of means for its = gratification. If you understand, therefore, gratification of = pleasure to=20 be, in fact, an act contrary to the divine command and hostile to = our=20 senses, this is in accord with what Paul states: =E2=80=98I see = another law in=20 my members warring against the law of my mind and making me = prisoner in=20 the law of sin. [ Rom 7:23 ] If you ascribe this to the Devil, = what=20 other cause of enmity is there except envy? As Solomon says: = =E2=80=98By the=20 envy of the devil death came into the world.=E2=80=99 [ Wisd. = 2:24 ] The cause=20 of envy was the happiness of man placed in Paradise, because the = Devil=20 could not brook the favors received by man. His envy was aroused = because=20 man, though formed in slime, was chosen to be an inhabitant of = Paradise.=20 The Devil began to reflect that man was an inferior creature, yet = had=20 hopes of an eternal life, whereas he, a creature of superior = nature, had=20 fallen and had become part of this mundane existence. This is the=20 substance of his invidious reflection: =E2=80=98Will this inferior = acquire what I=20 was unable to keep? Will he leave the earth and attain heaven, = whereas I=20 have fallen to earth thrust down from heaven? I have many ways and = means=20 by which to deceive man. He was made of slime, earth is his = mother, and he=20 is involved in things corruptible. Although of superior nature, = his soul=20 is nevertheless subject to temptation, since it exists in the = prison house=20 of the body--witness my own experience in being unable to avoid = sin. This,=20 therefore, is my first approach, namely, to deceive him while he = is=20 desirous of improving his condition. In this way an attempt will = be made=20 to arouse his ambition. The next approach is by way of the flesh,=20 promising fulfillment of all his desires. Finally, how else can I = appear=20 to be wiser than all men if not by the exercise of cunning and = fraud in my=20 warfare of entrenchment against man?=E2=80=99 Accordingly, he = contrived not to=20 attack Adam first. Rather, he aimed to circumvent Adam by means of = the=20 woman. He did not accost the man who had in his presence received = the=20 heavenly command. He accosted her who had learned of it from her = husband=20 and who had not received from God the command which was to be = observed.=20 There is no statement that God spoke to the woman. We know that he = spoke=20 to Adam. Hence we must conclude that the command was communicated = through=20 Adam to the woman.

The nature of the temptation presented on this occasion is now = clear.=20 In addition to this, there are other occasions when many other = kinds of=20 temptations are in store for us. Some of these come from the = Prince of=20 this world, who has vomited into this world what might be called = poisonous=20 wisdom, so that men believe the false to be true and are = emotionally=20 carried away by mere appearance. The Enemy=E2=80=99s attack is not = always in the=20 open. There are certain powers who put on the external form of = what is=20 desirable and gratifying so as to pour into our thoughts the = poison of=20 their iniquities. From this source come those sins which arise = from=20 indulgence in pleasures or from some infirmity of the mind. There = are=20 still other powers who may be said to wrestle with us, as the = Apostle=20 says: =E2=80=98For our wrestling is not against flesh and blood = but against the=20 Principalities and Powers, against the world-rulers of this = darkness,=20 against the spiritual forces of wickedness on high.=E2=80=99 [ = Eph 6:12 ] They=20 wish by this belligerency of theirs to break us and, so to speak, = to force=20 out the breath of life from our bodies. Wherefore, like a good = athlete,=20 Paul knew how to parry the blows of the opposing powers and even = to strike=20 them as they advanced to the attack. Hence he says: =E2=80=98I = strike with my=20 fists, not as one beating the air.=E2=80=99 [ 1 Cor 9:26 ] And = so like a good=20 athlete he merited the crown of victory. [ 2 Tim 4:8 ] The = temptations of=20 the Devil, then, are manifold. For that reason he is believed to = be a=20 deadly, double-tongued serpent, doing the Devil=E2=80=99s work by = saying one thing=20 with the tongue and by harboring other thoughts in his mind. There = are=20 other servants of the Devil who aim at us poisonous shafts of word = and=20 thought, such as are described by the Lord: =E2=80=98You brood = of vipers, how=20 can you speak good things when you are evil?' [ Matt 12:34 ] =

=E2=80=98And the = serpent said to the=20 woman: Did God say you shall not eat of any tree of the garden? = The woman=20 answered the serpent: Of the fruit of any tree in the garden we = shall eat,=20 but of the tree in the middle of the garden, God said, you = shall not=20 eat of it, neither shall you touch it, lest you die.=E2=80=99 [ = Gen 3:1,Gen 3:2,=20 Gen 3:3 ] Although you are aware that the serpent is wiser than = all=20 creatures, his cunning is especially noticeable here. As he sets = his=20 snares, he pretends to give utterance to the words of God, for God = had=20 already said: =E2=80=98From every tree of the garden you may = eat, but from the=20 tree of the knowledge of good and evil you must not eat, for the = day you=20 eat of it you must die. [ Gen 2:16 ] The serpent inserted a = falsehood=20 in questioning the woman thus: =E2=80=98Did God say, you shall not = eat of any=20 tree?=E2=80=99 Whereas God had actually said: =E2=80=98From every = tree of the garden you=20 may eat, but from one tree you must not eat,=E2=80=99 meaning, by = that, the tree=20 of the knowledge of good and evil which was not to be tasted. We = need not=20 wonder at the manner of deception. Deceit accompanies any effort = at=20 ensnaring an individual. The serpent=E2=80=99s question was not = without its=20 purpose. But the woman=E2=80=99s reply will indicate that there = was nothing=20 questionable in the command of God: =E2=80=98Of the fruit of = all the trees in=20 the garden we may eat, but of the fruit of the tree in the middle = of the=20 garden, God said, you shall not eat of it neither shall you touch = it, lest=20 you die.=E2=80=99 There was nothing inexact about the command = itself. The=20 error lay in the report of the command. The Scriptural passage = under=20 discussion is self-explanatory. We realize that we ought not to = make any=20 addition to a command even by way of instruction. Any addition or=20 qualification of a command is in the nature of a falsification. = The=20 simple, original form of a command should be preserved or the = facts should=20 be duly set before us. It frequently happens that a witness adds = something=20 of himself to a relation of facts. In this way, by the injection = of an=20 untruth, confidence in his testimony is wholly shattered. No = addition=20 therefore--not even a good one--is called for. What is, therefore, = at=20 first sight objectionable in the addition made by the woman: = =E2=80=98Neither=20 shall you touch anything of it'? God did not say this, but, = rather: =E2=80=98you=20 must not eat.=E2=80=99 Still, we have here something which leads = to error. There=20 are two possibilities to the addition she made: Either it is = superfluous=20 or because of this personal contribution she has made = God=E2=80=99s command only=20 partly intelligible. John in his writings has made this clear: = =E2=80=98If=20 anyone shall add to them, God will add unto him the plagues that = are=20 written in this book. And if anyone shall take away from these = words of=20 the book of this prophecy, God will take away his portion from the = tree of=20 life.=E2=80=99 [ Rev 22:18,19 ] If this is true in this case, = how much truer=20 is it that nothing should be taken away from the commands laid = down by=20 God! From this springs the primary violation of the command. And = many=20 believe that this was Adam=E2=80=99s fault--not the = woman=E2=80=99s. They reason that Adam=20 in his desire to make her more cautious had said to the woman that = God had=20 given the additional instruction: =E2=80=98Neither shall you touch = it.=E2=80=99 We know=20 that it was not Eve, but Adam, who received the command from God, = because=20 the woman had not yet been created. Scripture does not reveal the = exact=20 words that Adam used when he disclosed to her the nature and = content of=20 the command. At all events, we understand that the substance of = the=20 command was given to the woman by the man. What opinions others = have=20 offered on this subject should be taken into consideration. It = seems to=20 me, however, that the initial violation and deceit was due to the = woman.=20 Although there may appear to be an element of uncertainty in = deciding=20 which of the two was guilty, we can discern the sex which was = liable first=20 to do wrong. Add to this the fact that she stands convicted in = court whose=20 previous error is afterward revealed. The woman is responsible for = the=20 man=E2=80=99s error and not vice-versa. Hence Paul says: = =E2=80=98Adam was not=20 deceived, but the woman was deceived and was in sin.=E2=80=99 = [ 1 Tim 2:14 ]=20

Now let us examine another question relative to the addition = which was=20 made to the command. Does this addition in itself seem to be=20 objectionable? If the words, =E2=80=98neither shall you touch = it,=E2=80=99 are actually=20 advantageous and tend to put one on his guard, why did not God = expressly=20 forbid this even to the point of seemingly permitting it by not = forbidding=20 it? Wherefore, both points must be examined; namely, the reasons = why He=20 neither permitted it nor forbade it. Some raise the question: Why = did He=20 not order that the object which He had made should be seen and = touched?=20 But, when you realize that there was in that tree the knowledge of = good=20 and evil, you can understand that He did not wish you to touch = what is=20 evil. Sufficient is it for us, using the words of the Lord, = =E2=80=99to watch=20 Satan fall as lightning from heaven,=E2=80=99 [ Luke 10:18 ] = and giving to his=20 sons not the meat of life, but that of night and darkness, as it = is=20 written: =E2=80=98He gave him to be meat for the people of the = Ethiopians.=E2=80=99=20 [ Ps 73:14 ] Thus far on the subject of the reason why He did = not=20 command the tree to be touched. Here are the reasons, as I = understand=20 them, why God did not prohibit this act. There are many things = which do us=20 harm, if we make up our minds to touch them before we know what = they are.=20 We often learn, in fact, by experience to be resigned if we know=20 beforehand that a certain food or drink is bitter. You learn to be = tolerant if you believe that what is bitter is beneficial, lest = your=20 sudden realization of its bitterness may offend you and cause you = to=20 reject what may prove to be salutary. It is advantageous, = therefore, first=20 to have knowledge of this bitter quality, so that you may not be = squeamish=20 and that you may realize what is good for you. These are examples = of what=20 may harm us just to a slight degree. From the discussion which now = follows, take warning of what may cause us more serious damage = unless we=20 make provision against it.

Take the case of the Gentile who is eager for the faith. He = becomes a=20 catechumen and desires a greater fullness of doctrine to = strengthen his=20 faith. See to it that in his willingness to learn he is not = exposed to=20 false doctrine. Take care that he does not learn from Photinus or = from=20 Arius or from Sabellius. See that he does not hand himself over to = teachers of this sort who would attract him by their airs of = authority, so=20 that his untrained mind, impressed by the weight of such august = prestige,=20 will be unable to discriminate the right from the wrong. He should = first,=20 therefore, determine with the eyes of his mind what are the = logical=20 sequences. Let him note where life exists by touching the = life-giving=20 qualities of holy Scripture, so that no interpreter will stand in = his way.=20 Sabellius reads for him: =E2=80=98I am in the Father and the = Father in me,=E2=80=99=20 [ John 14:10 ] and says that means one Person. Photinus reads = that=20 =E2=80=99there is one Mediator between God and men, himself = man, Christ Jesus.=E2=80=99=20 [ 1 Tim 2:5 ] And elsewhere: =E2=80=98Why do you wish to = kill me, a man?'=20 [ John 8:40 ] Arius, too, read the following: =E2=80=98For = the Father is=20 greater than I.=E2=80=99 [ John 14:28 ] The reading is clear, = but the=20 catechumen first ought to reflect on the matter in his own mind, = so as to=20 discover the real meaning of these passages. He is influenced by = the=20 prestige of his teachers. It would have been more to his advantage = if he=20 had not investigated at all rather than have come upon such an = instructor.=20 But the Gentile, too, if he takes up the Scriptures, reads: = =E2=80=98Eye for=20 eye, tooth for tooth.=E2=80=99 [ Lev 24:20 ] Again: = =E2=80=98If thy right hand is=20 an occasion of sin to thee, cut it off.=E2=80=99 [ Matt 5:30 ] = He does not=20 understand the sense of this. He is not aware of the secret = meaning of the=20 divine words. He is worse off than if he had not read at all. = Hence he has=20 furnished a lesson to these men on how they should have = investigated the=20 meaning of the Word of God. A careful, not a superficial, = examination of=20 the context of the passage should be made. It is written: = =E2=80=98What was=20

St. Ambrose of MilanOn Paradise

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St. Ambrose of Milan
On Paradise