{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/208/2080064.htm","path":"chr/ecf/208/2080064.htm","source_url":"https://sacred-texts.com/chr/ecf/208/2080064.htm","text":"\u201cThe Earth was Invisible and Unfinished.\u201d 1412\n1. In the few words which have occupied us this morning we have found such a depth of thought that we despair of penetrating further. If such is the fore court of the sanctuary, if the portico of the temple is so grand and magnificent, if the splendour of its beauty thus dazzles the eyes of the soul, what will be the holy of holies? Who will dare to try to gain access to the innermost shrine? Who will look into its secrets? To gaze into it is indeed forbidden us, and language is powerless to express what the mind conceives. However, since there are rewards, and most desirable ones, reserved by the just Judge for the intention alone of doing good, do not let us hesitate to continue our researches. Although we may not attain to the truth, if, with the help of the p. 59 Spirit, we do not fall away from the meaning of Holy Scripture we shall not deserve to be rejected, and, with the help of grace, we shall contribute to the edification of the Church of God.\n\u201cThe earth,\u201d says Holy Scripture, \u201cwas invisible and unfinished.\u201d The heavens and the earth were created without distinction. How then is it that the heavens are perfect whilst the earth is still unformed and incomplete? In one word, what was the unfinished condition of the earth? And for what reason was it invisible? The fertility of the earth is its perfect finishing; growth of all kinds of plants, the upspringing of tall trees, both productive and sterile, flowers\u2019 sweet scents and fair colours, and all that which, a little later, at the voice of God came forth from the earth to beautify her, their universal Mother. As nothing of all this yet existed, Scripture is right in calling the earth \u201cwithout form.\u201d We could also say of the heavens that they were still imperfect and had not received their natural adornment, since at that time they did not shine with the glory of the sun and of the moon and were not crowned by the choirs of the stars. 1413 These bodies were not yet created. Thus you will not diverge from the truth in saying that the heavens also were \u201cwithout form.\u201d The earth was invisible for two reasons: it may be because man, the spectator, did not yet exist, or because being submerged under the waters which over-flowed the surface, it could not be seen, since the waters had not yet been gathered together into their own places, where God afterwards collected them, and gave them the name of seas. What is invisible? First of all that which our fleshly eye cannot perceive; our mind, for example; then that which, visible in its nature, is hidden by some body which conceals it, like iron in the depths of the earth. It is in this sense, because it was hidden under the waters, that the earth was still invisible. However, as light did not yet exist, and as the earth lay in darkness, because of the obscurity of the air above it, it should not astonish us that for this reason Scripture calls it \u201cinvisible.\u201d\n2. But the corrupters of the truth, who, incapable of submitting their reason to Holy Scripture, distort at will the meaning of the Holy Scriptures, pretend that these words mean matter. For it is matter, they say, which from its nature is without form and invisible,\u2014being by the conditions of its existence without quality and without form and figure. 1414 The Artificer submitting it to the working of His wisdom clothed it with a form, organized it, and thus gave being to the visible world.\nIf matter is uncreated, it has a claim to the same honours as God, since it must be of equal rank with Him. Is this not the summit of wickedness, that an extreme deformity, without quality, without form, shape, ugliness without configuration, to use their own expression, should enjoy the same prerogatives with Him, Who is wisdom, power and beauty itself, the Creator and the Demiurge of the universe? This is not all. If matter is so great as to be capable of being acted on by the whole wisdom of God, it would in a way raise its hypostasis to an equality with the inaccessible power of God, since it would be able to measure by itself all the extent of the divine intelligence. If it is insufficient for the operations of God, then we fall into a more absurd blasphemy, since we condemn God for not being able, on account of the want of matter, to finish His own works. The poverty of human nature has deceived these reasoners. Each of our crafts is exercised upon some special matter\u2014the art of the smith upon iron, that of the carpenter on wood. In all, there is the subject, the form and the work which results from the form. Matter is taken from without\u2014art gives the form\u2014and the work is composed at the same time of form and of matter. 1415\nSuch is the idea that they make for themselves of the divine work. The form of the world is due to the wisdom of the supreme Artificer; matter came to the Creator from without; and thus the world results from a double origin. It has received from outside its matter and its essence, and from God its form and figure. 1416 They thus come to deny that the mighty God has presided at the formation of the universe, and pretend that He has only brought a crowning contribution to a common work, that He has only contributed some small portion to the genesis of beings: they are incapable from the debasep. 60 ment of their reasonings of raising their glances to the height of truth. Here below arts are subsequent to matter\u2014introduced into life by the indispensable need of them. Wool existed before weaving made it supply one of nature\u2019s imperfections. Wood existed before carpentering took possession of it, and transformed it each day to supply new wants, and made us see all the advantages derived from it, giving the oar to the sailor, the winnowing fan to the labourer, the lance to the soldier. But God, before all those things which now attract our notice existed, after casting about in His mind and determining to bring into being time which had no being, imagined the world such as it ought to be, and created matter in harmony with the form which He wished to give it. 1417 He assigned to the heavens the nature adapted for the heavens, and gave to the earth an essence in accordance with its form. He formed, as He wished, fire, air and water, and gave to each the essence which the object of its existence required. Finally, He welded all the diverse parts of the universe by links of indissoluble attachment and established between them so perfect a fellowship and harmony that the most distant, in spite of their distance, appeared united in one universal sympathy. Let those men therefore renounce their fabulous imaginations, who, in spite of the weakness of their argument, pretend to measure a power as incomprehensible to man\u2019s reason as it is unutterable by man\u2019s voice.\n3. God created the heavens and the earth, but not only half;\u2014He created all the heavens and all the earth, creating the essence with the form. For He is not an inventor of figures, but the Creator even of the essence of beings. Further let them tell us how the efficient power of God could deal with the passive nature of matter, the latter furnishing the matter without form, the former possessing the science of the form without matter, both being in need of each other; the Creator in order to display His art, matter in order to cease to be without form and to receive a form. 1418 But let us stop here and return to our subject.\n\u201cThe earth was invisible and unfinished.\u201d In saying \u201cIn the beginning God created the heavens and the earth,\u201d the sacred writer passed over many things in silence, water, air, fire and the results from them, which, all forming in reality the true complement of the world, were, without doubt, made at the same time as the universe. By this silence, history wishes to train the activity or our intelligence, giving it a weak point for starting, to impel it to the discovery of the truth. Thus, we are not told of the creation of water; but, as we are told that the earth was invisible, ask yourself what could have covered it, and prevented it from being seen? Fire could not conceal it. Fire brightens all about it, and spreads light rather than darkness around. No more was it air that enveloped the earth. Air by nature is of little density and transparent. It receives all kinds of visible object, and transmits them to the spectators. Only one supposition remains; that which floated on the surface of the earth was water\u2014the fluid essence which had not yet been confined to its own place. Thus the earth was not only invisible; it was still incomplete. Even today excessive damp is a hindrance to the productiveness of the earth. The same cause at the same time prevents it from being seen, and from being complete, for the proper and natural adornment of the earth is its completion: corn waving in the valleys\u2014meadows green with grass and rich with many coloured flowers\u2014fertile glades and hill-tops shaded by forests. Of all this nothing was yet produced; the earth was in travail with it in virtue of the power that she had received from the Creator. But she was waiting for the appointed time and the divine order to bring forth.\n4. \u201cDarkness was upon the face of the deep.\u201d 1419 A new source for fables and most impious imaginations if one distorts the sense of these words at the will of one\u2019s fancies. By \u201cdarkness\u201d these wicked men do not understand what is meant in reality\u2014air not illumined, the shadow produced by the interp. 61 position of a body, or finally a place for some reason deprived of light. For them \u201cdarkness\u201d is an evil power, or rather the personification of evil, having his origin in himself in opposition to, and in perpetual struggle with, the goodness of God. If God is light, they say, without any doubt the power which struggles against Him must be darkness, \u201cDarkness\u201d not owing its existence to a foreign origin, but an evil existing by itself. \u201cDarkness\u201d is the enemy of souls, the primary cause of death, the adversary of virtue. The words of the Prophet, they say in their error, show that it exists and that it does not proceed from God. From this what perverse and impious dogmas have been imagined! What grievous wolves, 1420 tearing the flock of the Lord, have sprung from these words to cast themselves upon souls! Is it not from hence that have come forth Marcions and Valentini, 1421 and the detestable heresy of the Manicheans, 1422 which you may without going far wrong call the putrid humour of the churches.\nO man, why wander thus from the truth, and imagine for thyself that which will cause thy perdition? The word is simple and within the comprehension of all. \u201cThe earth was invisible.\u201d Why? Because the \u201cdeep\u201d was spread over its surface. What is \u201cthe deep\u201d? A mass of water of extreme depth. But we know that we can see many bodies through clear and transparent water. How then was it that no part of the earth appeared through the water? Because the air which surrounded it was still without light and in darkness. The rays of the sun, penetrating the water, often allow us to see the pebbles which form the bed of the river, but in a dark night it is impossible for our glance to penetrate under the water. Thus, these words \u201cthe earth was invisible\u201d are explained by those that follow; \u201cthe deep\u201d covered it and itself was in darkness. Thus, the deep is not a multitude of hostile powers, as has been imagined; 1423 nor \u201cdarkness\u201d an evil sovereign force in enmity with good. In reality two rival principles of equal power, if engaged without ceasing in a war of mutual attacks, will end in self destruction. But if one should gain the mastery it would completely annihilate the conquered. Thus, to maintain the balance in the struggle between good and evil is to represent them as engaged in a war without end and in perpetual destruction, where the opponents are at the same time conquerors and conquered. If good is the stronger, what is there to prevent evil being completely annihilated? But if that be the case, the very utterance of which is impious, I ask myself how it is that they themselves are not filled with horror to think that they have imagined such abominable blasphemies.\nIt is equally impious to say that evil has its origin from God; 1424 because the contrary cannot proceed from its contrary. Life does not engender death; darkness is not the origin of light; sickness is not the maker of health. 1425 In the changes of conditions there are transitions from one condition to the contrary; but in genesis each being proceeds from its like, and not from its contrary. If then evil is neither uncreate nor created by God, from whence comes its nature? Certainly that evil exists, no one living in the world will deny. What shall we say then? Evil is not a living animated essence; it is the condition of the soul opposed to virtue, developed in the careless on account of their falling away from good. 1426\n5. Do not then go beyond yourself to seek for evil, and imagine that there is an original nature of wickedness. Each of us, p. 62 let us acknowledge it, is the first author of his own vice. Among the ordinary events of life, some come naturally, like old age and sickness, others by chance like unforeseen occurrences, of which the origin is beyond ourselves, often sad, sometimes fortunate, as for instance the discovery of a treasure when digging a well, or the meeting of a mad dog when going to the market place. Others depend upon ourselves, such as ruling one\u2019s passions, or not putting a bridle on one\u2019s pleasures, to be master of our anger, or to raise the hand against him who irritates us, to tell the truth, or to lie, to have a sweet and well-regulated disposition, or to be fierce and swollen and exalted with pride. 1427 Here you are the master of your actions. Do not look for the guiding cause beyond yourself, but recognise that evil, rightly so called, has no other origin than our voluntary falls. If it were involuntary, and did not depend upon ourselves, the laws would not have so much terror for the guilty, and the tribunals would not be so without pity when they condemn wretches according to the measure of their crimes. But enough concerning evil rightly so called. Sickness, poverty, obscurity, death, finally all human afflictions, ought not to be ranked as evils; since we do not count among the greatest boons things which are their opposites. 1428 Among these afflictions, some are the effect of nature, others have obviously been for many a source of advantage. Let us then be silent for the moment about these metaphors and allegories, and, simply following without vain curiosity the words of Holy Scripture, let us take from darkness the idea which it gives us.\nBut reason asks, was darkness created with the world? Is it older than light? Why in spite of its inferiority has it preceded it? Darkness, we reply, did not exist in essence; it is a condition produced in the air by the withdrawal of light. What then is that light which disappeared suddenly from the world, so that darkness should cover the face of the deep? If anything had existed before the formation of this sensible and perishable world, no doubt we conclude it would have been in light. The orders of angels, the heavenly hosts, all intellectual natures named or unnamed, all the ministering spirits, 1429 did not live in darkness, but enjoyed a condition fitted for them in light and spiritual joy. 1430\nNo one will contradict this; least of all he who looks for celestial light as one of the rewards promised to virtue, the light which, as Solomon says, is always a light to the righteous, 1431 the light which made the Apostle say \u201cGiving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light.\u201d 1432 Finally, if the condemned are sent into outer darkness 1433 evidently those who are made worthy of God\u2019s approval, are at rest in heavenly light. When then, according to the order of God, the heaven appeared, enveloping all that its circumference included, a vast and unbroken body separating outer things from those which it enclosed, it necessarily kept the space inside in darkness for want of communication with the outer light. Three things are, indeed, needed to form a shadow, light, a body, a dark place. The shadow of heaven forms the darkness of the world. Understand, I pray you, what I mean, by a simple example; by raising for yourself at mid-day a tent of some compact and impenetrable material, and shutting yourself up in it in sudden darkness. Suppose that original darkness was like this, not subsisting directly by itself, but resulting from some external causes. If it is said that it rested upon the deep, it is because the extremity of air naturally touches the surface of bodies; and as at that time the water covered everything, we are obliged to say that darkness was upon the face of the deep.\n6. And the Spirit of God was borne upon the face of the waters. 1434 Does this spirit mean the diffusion of air? The sacred writer wishes to enumerate to you the elements of the world, to tell you that God created the heavens, the earth, water, and air and that the last was now diffused and in motion; or rather, that which is truer and confirmed by the authority of the ancients, by the Spirit of God, he means the Holy Spirit. It is, as has been remarked, the special name, the name above all others that Scripture delights to give to the Holy Spirit, and always by the spirit of God the Holy Spirit is meant, p. 63 the Spirit which completes the divine and blessed Trinity. You will find it better therefore to take it in this sense. How then did the Spirit of God move upon the waters? The explanation that I am about to give you is not an original one, but that of a Syrian, 1435 who was as ignorant in the wisdom of this world as he was versed in the knowledge of the Truth. He said, then, that the Syriac word was more expressive, and that being more analogous to the Hebrew term it was a nearer approach to the scriptural sense. This is the meaning of the word; by \u201cwas borne\u201d the Syrians, he says, understand: it cherished 1436 the nature of the waters as one sees a bird cover the eggs with her body and impart to them vital force from her own warmth. Such is, as nearly as possible, the meaning of these words\u2014the Spirit was borne: let us understand, that is, prepared the nature of water to produce living beings: 1437 a sufficient proof for those who ask if the Holy Spirit took an active part in the creation of the world.\n7. And God said, Let there be light. 1438 The first word of God created the nature of light; it made darkness vanish, dispelled gloom, illuminated the world, and gave to all beings at the same time a sweet and gracious aspect. The heavens, until then enveloped in darkness, appeared with that beauty which they still present to our eyes. The air was lighted up, or rather made the light circulate mixed with its substance, and, distributing its splendour rapidly in every direction, so dispersed itself to its extreme limits. Up it sprang to the very \u00e6ther and heaven. In an instant it lighted up the whole extent of the world, the North and the South, the East and the West. For the \u00e6ther also is such a subtle substance and so transparent that it needs not the space of a moment for light to pass through it. Just as it carries our sight instantaneously to the object of vision, 1439 so without the least interval, with a rapidity that thought cannot conceive, it receives these rays of light in its uttermost limits. With light the \u00e6ther becomes more pleasing and the waters more limpid. These last, not content with receiving its splendour, return it by the reflection of light and in all directions send forth quivering flashes. The divine word gives every object a more cheerful and a more attractive appearance, just as when men in deep sea pour in oil they make the place about them clear. So, with a single word and in one instant, the Creator of all things gave the boon of light to the world. 1440\nLet there be light. The order was itself an operation, and a state of things was brought into being, than which man\u2019s mind cannot even imagine a pleasanter one for our enjoyment. It must be well understood that when we speak of the voice, of the word, of the command of God, this divine language does not mean to us a sound which escapes from the organs of speech, a collision of air 1441 struck by the tongue; it is a simple sign of the will of God, and, if we give it the form of an order, it is only the better to impress the souls whom we instruct. 1442\nAnd God saw the light, that it was good. 1443 How can we worthily praise light after the testimony given by the Creator to its goodness? The word, even among us, refers the judgment to the eyes, incapable of raising itself to the idea that the senses have already received. 1444 But, if beauty in bodies results from symmetry of parts, and the harmonious p. 64 appearance of colours, how in a simple and homogeneous essence like light, can this idea of beauty be preserved? Would not the symmetry in light be less shown in its parts than in the pleasure and delight at the sight of it? Such is also the beauty of gold, which it owes not to the happy mingling of its parts, but only to its beautiful colour which has a charm attractive to the eyes.\nThus again, the evening star is the most beautiful of the stars: 1445 not that the parts of which it is composed form a harmonious whole; but thanks to the unalloyed and beautiful brightness which meets our eyes. And further, when God proclaimed the goodness of light, it was not in regard to the charm of the eye but as a provision for future advantage, because at that time there were as yet no eyes to judge of its beauty. \u201cAnd God divided the light from the darkness;\u201d 1446 that is to say, God gave them natures incapable of mixing, perpetually in opposition to each other, and put between them the widest space and distance.\n8. \u201cAnd God called the light Day and the darkness he called Night.\u201d 1447 Since the birth of the sun, the light that it diffuses in the air, when shining on our hemisphere, is day; and the shadow produced by its disappearance is night. But at that time it was not after the movement of the sun, but following this primitive light spread abroad in the air or withdrawn in a measure determined by God, that day came and was followed by night.\n\u201cAnd the evening and the morning were the first day.\u201d 1448 Evening is then the boundary common to day and night; and in the same way morning constitutes the approach of night to day. It was to give day the privileges of seniority that Scripture put the end of the first day before that of the first night, because night follows day: for, before the creation of light, the world was not in night, but in darkness. It is the opposite of day which was called night, and it did not receive its name until after day. Thus were created the evening and the morning. 1449 Scripture means the space of a day and a night, and afterwards no more says day and night, but calls them both under the name of the more important: a custom which you will find throughout Scripture. Everywhere the measure of time is counted by days, without mention of nights. \u201cThe days of our years,\u201d 1450 says the Psalmist. \u201cFew and evil have the days of the years of my life been,\u201d 1451 said Jacob, and elsewhere \u201call the days of my life.\u201d 1452 Thus under the form of history the law is laid down for what is to follow. And the evening and the morning were one day. 1453 Why does Scripture say \u201cone day the first day\u201d? Before speaking to us of the second, the third, and the fourth days, would it not have been more natural to call that one the first which began the series? If it therefore says \u201cone day,\u201d it is from a wish to determine the measure of day and night, and to combine the time that they contain. Now twenty-four hours fill up the space of one day\u2014we mean of a day and of a night; and if, at the time of the solstices, they have not both an equal length, the time marked by Scripture does not the less circumscribe their duration. It is as though it said: twenty-four hours measure the space of a day, or that, in reality a day is the time that the heavens starting from one point take to return there. Thus, every time that, in the revolution of the sun, evening and morning occupy the world, their periodical succession never exceeds the space of one day. But must we believe in a mysterious reason for this? God who made the nature of time measured it out and determined it by intervals of days; and, wishing to give it a week as a measure, he ordered the week to revolve from period to period upon itself, to count the movement of time, forming the week of one day revolving seven times upon itself: a proper circle begins and ends with itself. Such is also the character of eternity, to revolve upon itself and to end nowhere. If then the beginning of time is called \u201cone day\u201d rather than \u201cthe first day,\u201d it is because Scripture wishes to establish its relationship with eternity. It was, in reality, fit and natural to call \u201cone\u201d the day whose character is to be one wholly separated and isolated from all the others. If Scripture speaks to us of many ages, saying everywhere, \u201cage of age, and ages of ages,\u201d we do not see it enumerate them as first, second, and third. It follows that we are hereby shown not so much limits, ends and succession of ages, as distinctions between various states and modes of action. \u201cThe day of the Lord,\u201d Scripture says, \u201cis great and very terrible,\u201d 1454 and elsewhere \u201cWoe unto you p. 65 that desire the day of the Lord: to what end is it for you? The day of the Lord is darkness and not light.\u201d 1455 A day of darkness for those who are worthy of darkness. No; this day without evening, without succession and without end is not unknown to Scripture, and it is the day that the Psalmist calls the eighth day, because it is outside this time of weeks. 1456 Thus whether you call it day, or whether you call it eternity, you express the same idea. Give this state the name of day; there are not several, but only one. If you call it eternity still it is unique and not manifold. Thus it is in order that you may carry your thoughts forward towards a future life, that Scripture marks by the word \u201cone\u201d the day which is the type of eternity, the first fruits of days, the contemporary of light, the holy Lord\u2019s day honoured by the Resurrection of our Lord. And the evening and the morning were one day.\u201d\nBut, whilst I am conversing with you about the first evening of the world, evening takes me by surprise, and puts an end to my discourse. May the Father of the true light, Who has adorned day with celestial light, Who has made the fire to shine which illuminates us during the night, Who reserves for us in the peace of a future age a spiritual and everlasting light, enlighten your hearts in the knowledge of truth, keep you from stumbling, and grant that \u201cyou may walk honestly as in the day.\u201d 1457 Thus shall you shine as the sun in the midst of the glory of the saints, and I shall glory in you in the day of Christ, to Whom belong all glory and power for ever and ever. Amen.\nGen. i. 2, LXX.\n59:1413\ncf. Hom., Il. xviii. 485, \u1f10\u03bd \u03b4\u1f72 \u03c4\u1f70 \u03c4\u03b5\u03af\u03c1\u03b5\u03b1 \u03c0\u03ac\u03bd\u03c4\u03b1 \u03c4\u03ac \u03c4\u1fbd \u03bf\u1f50\u03c1\u03b1\u03bd\u1f78\u03c2 \u1f10\u03c3\u03c4\u03b5\u03c6\u03ac\u03bd\u03c9\u03c4\u03b1\u03b9, and Tennyson\u2019s \u201cWhen young night divine crowned dying day with stars.\u201d (Palace of Art.)\n59:1414\nOn prime matter and its being \u1f04\u03c3\u03c9\u03bc\u03b1\u03c4\u03bf\u03c2 and \u1f04\u03bc\u03bf\u03c1\u03c6\u03bf\u03c2 vide Cudworth, Int. Syst. v. ii. \u00a7 27, and Mosheim\u2019s note. \u201cIngens vero quondam summorum et inclytorum virorum numerus ab eorum semper stetit partibus, quibus ex qua dixi ratione, materiam placuit decernere \u1f00\u03c3\u03ce\u03bc\u03b1\u03c4\u03bf\u03bd \u03b5\u03c3\u03c3\u03b5, \u03c3\u03af\u03b5 \u03c7\u03bf\u03c1\u03c0\u03bf\u03c1\u03b5 \u03c7\u03b1\u03c1\u03b5\u03c1\u03b5 \u03a7\u03b9\u03c7\u03b5\u03c1\u03bf \u03bf\u03bc\u03bd\u03b5\u03c3 \u03c0\u03bf\u03c3\u03c4 \u03a0\u03bb\u03b1\u03c4\u03bf\u03bd\u03b5\u03bc \u03c0\u03b7\u03b9\u03bb\u03bf\u03c3\u03bf\u03c0\u03b7\u03bf\u03c3 \u03b7\u03bf\u03c7 \u03b4\u03bf\u03b3\u03bc\u03b1 \u03c0\u03b5\u03c1\u03b7\u03b9\u03b2\u03b5\u03c4 \u03c4\u03b5\u03bd\u03c5\u03b9\u03c3\u03c3\u03b5, \u0391\u03c7\u03b1\u03b4. \u0398\u03c5\u0345\u03c3\u03c4. \u03b9. 7, \u2018\u03c3\u03b5\u03b4 \u03c3\u03c5\u03b2\u0313\u03b5\u03c7\u03c4\u03b1\u03bc \u03c0\u03c5\u03c4\u03b1\u03bd\u03c4 \u03bf\u03bc\u03bd\u03b9\u03b2\u03c5\u03c3 \u03c3\u03b9\u03bd\u03b5 \u03c5\u03bb\u03bb\u03b1 \u03c3\u03c0\u03b5\u03c7\u03b9\u03b5, \u03b1\u03c4\u03b8\u03c5\u03b5 \u03c7\u03b1\u03c1\u03b5\u03bd\u03c4\u03b5\u03bc \u03bf\u03bc\u03bd\u03b9 \u03b9\u03bb\u03bb\u03b1 \u03b8\u03c5\u03b1\u03bb\u03b9\u03c4\u03b1\u03c4\u03b5 \u03bc\u03b1\u03c4\u03b5\u03c1\u03b9\u03b1\u03bc \u03b8\u03c5\u03b1\u03bd\u03b4\u03b1\u03bc \u03b5\u03be \u03b8\u03c5\u03b1 \u03bf\u03bc\u03bd\u03b9\u03b1 \u03b5\u03be\u03c0\u03c1\u03b5\u03c3\u03c3\u03b1 \u03b1\u03c4\u03b8\u03c5\u03b5 \u03b5\u03c6\u03c6\u03b5\u03c7\u03c4\u03b1 \u03c3\u03b9\u03bd\u03c4.\u2019 \u03a3\u03b5\u03b4 \u0313\u03b1\u03bc \u03b4\u03b9\u03c5 \u03b1\u03bd\u03c4\u03b5 \u03a0\u03bb\u03b1\u03c4\u03bf\u03bd\u03b5\u03bc \u03a0\u03c8\u03c4\u03b7\u03b1\u03b3\u03bf\u03c1\u0345\u03bf\u03c1\u03c5\u03bc \u03bc\u03c5\u03bb\u03c4\u03b9 \u03b5\u03b9 \u03b1\u03b4\u03b4\u03b9\u03c7\u03c4\u03b9 \u03c6\u03c5\u03b5\u03c1\u03c5\u03bd\u03c4, \u03b8\u03c5\u03bf\u03b4 \u03b5\u03beTim\u00e6i Locri, nobilis hujus schol\u00e6 et perantiqui philosophi, De Anima Mundi libello (Cap. i. p. 544, Ed. Galei) intelligitur: \u03c4\u1f70\u03bd \u1f55\u03bb\u03b1\u03bd \u1f04\u03bc\u03bf\u03c1\u03c6\u03bf\u03bd \u03b4\u1f72 \u03ba\u03b1\u03b8' \u03b1\u1f50\u03c4\u1f70\u03bd \u03ba\u03b1\u1f76 \u1f00\u03c7\u03c1\u03b7\u03bc\u03ac\u03c4\u03b9\u03c3\u03c4\u03bf\u03bd \u03b4\u03b5\u03c7\u03cc\u03bc\u03b5\u03bd\u03bf\u03bd \u03b4\u1f72 \u03c0\u1fb6\u03c3\u03b1\u03bd \u03bc\u03bf\u03c1\u03c6\u03ac\u03bd.\u201d\n59:1415\ncf. Arist., Met. vi. 7, \u03c0\u03ac\u03bd\u03c4\u03b1 \u03b4\u1f72 \u03c4\u1f70 \u03b3\u03b9\u03b3\u03bd\u03cc\u03bc\u03b5\u03bd\u03b1 \u1f51\u03c0\u03cc \u03c4\u03ad \u03c4\u03b9\u03bd\u03bf\u03c2 \u03b3\u03af\u03b3\u03bd\u03b5\u03c4\u03b1\u03b9, \u03ba\u03b1\u1f76 \u1f14\u03ba \u03c4\u03b9\u03bd\u03bf\u03c2, \u03ba\u03b1\u1f76 \u03c4\u03af\u2026\u03c4\u1f78 \u03b4\u1f72 \u1f10\u03be \u03bf\u1f57 \u03b3\u03af\u03b3\u03bd\u03b5\u03c4\u03b1\u03b9, \u1f23\u03bd \u03bb\u03ad\u03b3\u03bf\u03bc\u03b5\u03bd \u1f55\u03bb\u03b7\u03bd\u2026\u03c4\u1f78 \u03b4\u1f72 \u1f51\u03c6\u1fbd \u03bf\u1f57, \u03c4\u1ff6\u03bd \u03c6\u03cd\u03c3\u03b5\u03b9 \u03c4\u03b9 \u1f44\u03bd\u03c4\u03c9\u03bd\u2026\u03b5\u1f36\u03b4\u03bf\u03c2 \u03b4\u1f72 \u03bb\u03ad\u03b3\u03c9 \u03c4\u1f78 \u03c4\u03af \u1f26\u03bd \u03b5\u1f36\u03bd\u03b1\u03b9 \u1f11\u03ba\u03ac\u03c3\u03c4\u03bf\u03bd, \u03ba\u03b1\u1f76 \u03c4\u1f74\u03bd \u03c0\u03c1\u03ce\u03c4\u03b7\u03bd \u03bf\u1f50\u03c3\u03af\u03b1\u03bd.\n59:1416\ncf. Cudworth, Int. Syst. iv. 6, and remarks there on Cic., Acad Qu\u00e6st. i. 6. Arist. (Metaph. i. 2) says \u0398\u03b5\u1f78\u03c2 \u03b3\u1f70\u03c1 \u03b4\u03bf\u03ba\u03b5\u03b9 \u03c4\u1f78 \u03b1\u1f34\u03c4\u03b9\u03bf\u03bd \u03c0\u03b1\u03c3\u03b9\u03bd \u03b5\u1f30\u03bd\u03b1\u03b9 \u03ba\u03b1\u1f76 \u1f00\u03c1\u03c7\u03ae \u03c4\u03b9\u03c2, but does this refer only to form?\n60:1417\nGen. ii. 5, \u201cevery herb of the field before it grew.\u201d There seems here an indication of the actual creation, \u03c0\u03bf\u03af\u03b7\u03c3\u03b9\u03c2, being in the mind of God.\n60:1418\nFialon quotes Bossuet: \u201cJe ne trouve point que Dieu, qui a cr\u00e9\u00e9 toutes choses, ait eu besoin, comme un ouvrier vulgaire, de trouver une mati\u00e9re pr\u00e9par\u00e9e sur laquelle il travaill\u00e2t, et de laquelle il d\u00eet son ouvrage. Mais, n\u2019ayant besoin pour agir que de lui-m\u00eame et de sa propre puissance il a fait tout son ouvrage. Il n\u2019est point un simple faiseur de formes et de figures dans une mati\u00e8re pr\u00e9existante; il a fait et la mati\u00e8re et la forme, c\u2019est-\u00e0-dire son ouvrage dans son tout: autrement son ouvrage ne lui doit pas tout, et dans son fond il est ind\u00e9pendamment de son ouvrier.\u2026\n\u201cO Dieu quelle a \u00e9t\u00e9 l\u2019ignorance des sages du monde, qu\u2019on a appel\u00e9s philosophes d\u2019avoir cru que vous, parfait architecte et absolu formateur de tout ce qui est, vous aviez trouv\u00e9 sous vos mains une mati\u00e8re qui vous \u00f3tait co-\u00e9ternelle, informe n\u00e9amoins, et qui attendait de vous sa perfection! Aveugles, qui n\u2019entendaient pas que d\u2019\u00eatre capable de forme, c\u2019est deja quelque forme; c\u2019est quelque perfection, que d\u2019\u00eatre capable de perfection; et si la mati\u00e8re avail d\u2019elle-m\u00eame ce commencement de perfection et de forme, elle en pouvait aussit\u00f4t avoir d\u2019ellem\u00eame l\u2019entier accomplissement.\n\u201cAveugles, conducteurs d\u2019aveugles, qui tombez dans le pr\u00eacipice, et y jetez ceux qui vous suivent (St. Matthieu xv. 14), dites-mois qui a assujeti \u00e0 Dieu ce qu\u2019il n\u2019a pas fait, ce qui est de soi aussi bien que Dieu, ce qui est ind\u00e9pendamment de Dieu m\u00eame? Par o\u00f9 a-t-il trouv\u00e9 prise sur ce qui lui est \u00e9tranger et independant et sa puissance; et par quel art ou quel pouvoir se l\u2019est-il soumis?\u2026Mais qu\u2019est-ce apr\u00e8s tout que cette mati\u00e8re si parfait, qu\u2019elle ait elle-m\u00eame ce fond de son \u00eatre; et si imparfaite, qu\u2019elle attende sa perfection d\u2019un autre? Dieu aura fait l\u2019accident et n\u2019aura pas fait la substance? (Bossuet, El\u00e9vations sur les myst\u00e8res, 3e semaine, 2e elevat.)\n60:1419 61:1420 61:1421\nMarcion and Valentinus are roughly lumped together as types of gnostic dualism. On the distinction between their systems see Dr. Salmon in D.C.B. iii. 820. Marcion, said to have been the son of a bishop of Sinope, is the most Christian of the gnostics, and \u201ctries to fit in his dualism with the Christian creed and with the scriptures.\u201d But he expressly \u201casserted the existence of two Gods.\u201d The Valentinian ideas and emanations travelled farther afield.\n61:1422\nOn Manicheism, videBeausobre\u2019s Critical History of Manicheism, and Walch, Hist. Ketz. i. 770. With its theory of two principles it spread widely over the empire in the 4th c., was vigorous in Armenia in the 9th, and is said to have appeared in France in the 12th. (cf. Bayle, Dict. s.v.) On the view taken of the heresy in Basil\u2019s time cf. Gregory of Nyssa, Against Eunomius i. \u00a7 35.\n61:1423\ni.e. by those who would identify the \u1f04\u03b2\u03c5\u03c3\u03c3\u03bf\u03c2 (Teh\u00f4m) of Gen. i. 2 with that of Luke i. 31, and understand it to mean the abode in prison of evil spirits. The Hebrew word occurs in Job xxviii. 14 and Deut. xxxiii. 13 for the depth of waters.\n61:1424\nWith this view Plutarch charges the Stoics. \u0391\u1f50\u03c4\u03bf\u1f76 \u03c4\u1ff6\u03bd \u03ba\u03b1\u03ba\u1ff6\u03bd \u1f00\u03c1\u03c7\u1f74\u03bd \u1f00\u03b3\u03b1\u03b8\u1f78\u03bd \u1f44\u03bd\u03c4\u03b1 \u03c4\u1f78\u03bd \u0398\u03b5\u03bf\u03bd \u03c0\u03bf\u03b9\u03bf\u1fe6\u03c3\u03b9. (c. Stoicos, 1976.) But it is his deduction from their statements\u2014not their own statements. cf. Mosheim\u2019s note on Cudworth iv. \u00a7 13. Origen (c. Celsum vi.) distinguishes between \u03c4\u03b7\u03bd \u03ba\u03b1\u03ba\u03af\u03b1\u03bd \u03ba\u03b1\u1f76 \u03c4\u1f70\u03c2 \u1f00\u03c0\u1fbd \u03b1\u1f50\u03c4\u1fc6\u03c2 \u03c0\u03c1\u03ac\u03be\u03b5\u03b9\u03c2, and \u03ba\u03b1\u03ba\u03cc\u03bd as punitive and remedial; if the latter can rightly be called evil in any sense, God is the author of it. cf. Amos iii. 6. Vide, also, Basil\u2019s treatment of this question in his Treatise \u1f45\u03c4\u03b9 \u03bf\u1f50\u03ba \u1f14\u03c3\u03c4\u03b9\u03bd \u03b1\u1f30\u03c4\u03b9\u03bf\u03c2 \u03c4\u1ff6\u03bd \u03ba\u03b1\u03ba\u1ff6\u03bd \u1f41 \u03b8\u03b5\u03bf\u03c2. cf. Schroeck. Kirchengeschichte xiii. 194.\n61:1425\nFialon points out the correspondence with Plat. Ph\u00e6d. \u00a7 119, \u03ba\u03b1\u03af \u03c4\u03af\u03c2 \u03b5\u1f30\u03c0\u03b5 \u03c4\u1ff6\u03bd \u03c0\u03b1\u03c1\u03cc\u03bd\u03c4\u03c9\u03bd \u1f00\u03ba\u03bf\u03cd\u03c3\u03b1\u03c2\u2026\u03c0\u03c1\u1f78\u03c2 \u0398\u03b5\u03bd, \u03bf\u1f50\u03ba \u1f10\u03bd \u03c4\u03bf\u1fd6\u03c2 \u03c0\u03c1\u03cc\u03c3\u03b8\u03b5\u03bd \u1f21\u03bc\u1fd6\u03bd \u03bb\u03cc\u03b3\u03bf\u03b9\u03c2 \u03b1\u1f50\u03c4\u1f78 \u03c4\u1f78 \u1f10\u03bd\u03b1\u03bd\u03c4\u03af\u03bf\u03bd \u03c4\u1ff6\u03bd \u03bd\u03c5\u03bd\u1f76 \u03bb\u03b5\u03b3\u03bf\u03bc\u03ad\u03bd\u03c9\u03bd \u1f61\u03bc\u03bf\u03bb\u03bf\u03b3\u03b5\u1fd6\u03c4\u03bf, \u1f10\u03ba \u03c4\u03bf\u1fe6 \u1f10\u03bb\u03ac\u03c4\u03c4\u03bf\u03bd\u03bf\u03c2 \u03c4\u1f78 \u03bc\u03b5\u1fd6\u03b6\u03bf\u03bd \u03b3\u03af\u03b3\u03bd\u03b5\u03c3\u03b8\u03b1\u03b9, \u03ba\u03b1\u1f76 \u1f10\u03ba \u03c4\u03bf\u1fe6 \u03bc\u03b5\u03af\u03b6\u03bf\u03bd\u03bf\u03c2 \u03c4\u1f78 \u1f14\u03bb\u03b1\u03c4\u03c4\u03bf\u03bd, \u03ba\u03b1\u1f76 \u1f00\u03c4\u03b5\u03c7\u03bd\u1ff6\u03c2 \u03b1\u1f55\u03c4\u03b7 \u03b5\u1f36\u03bd\u03b1\u03b9 \u1f21 \u03b3\u03ad\u03bd\u03b5\u03c3\u03b9\u03c2 \u03c4\u03bf\u1fd6\u03c2 \u1f10\u03bd\u03b1\u03bd\u03c4\u03af\u03bf\u03b9\u03c2 \u1f10\u03ba \u03c4\u1ff6\u03bd \u1f10\u03bd\u03b1\u03bd\u03c4\u03af\u03c9\u03bd ; \u03bd\u1fe6\u03bd \u03b4\u03ad \u03bc\u03bf\u03b9 \u03b4\u03bf\u03ba\u03b5\u1fd6 \u03bb\u03ad\u03b3\u03b5\u03c3\u03b8\u03b1\u03b9 \u1f45\u03c4\u03b9 \u03c4\u03bf\u1fe6\u03c4\u03bf \u03bf\u1f50\u03ba \u1f04\u03bd \u03c0\u03bf\u03c4\u03b5 \u03b3\u03ad\u03bd\u03bf\u03b9\u03c4\u03bf. \u039a\u03b1\u1f76 \u1f41 \u03a3\u03c9\u03ba\u03c1\u03ac\u03c4\u03b7\u03c2 \u2026\u1f14\u03c6\u03b7\u2026\u03bf\u1f50\u03ba \u1f10\u03bd\u03bd\u03bf\u03b5\u1fd6\u03c2 \u03c4\u1f78 \u03b4\u03b9\u03b1\u03c6\u03ad\u03c1\u03bf\u03bd \u03c4\u03bf\u1fe6 \u03c4\u03b9 \u03bd\u1fe6\u03bd \u03bb\u03b5\u03b3\u03bf\u03bc\u03ad\u03bd\u03bf\u03c5 \u03ba\u03b1\u03af \u03c4\u03bf\u1fe6 \u03c4\u03cc\u03c4\u03b5\u00b7 \u03c4\u03cc\u03c4\u03b5\u00b7 \u03bc\u1f72\u03bd \u03b3\u1f70\u03c1 \u1f10\u03bb\u03ad\u03b3\u03b5\u03c4\u03bf \u1f10\u03ba \u03c4\u03bf\u1fe6 \u1f10\u03bd\u03b1\u03bd\u03c4\u03af\u03bf\u03c5 \u03c0\u03c1\u03ac\u03b3\u03bc\u03b1\u03c4\u03bf\u03c2 \u03c4\u1f78 \u1f10\u03bd\u03b1\u03bd\u03c4\u03af\u03bf\u03bd \u03c0\u03c1\u1fb6\u03b3\u03bc\u03b1 \u03b3\u03af\u03b3\u03bd\u03b5\u03c3\u03b8\u03b1\u03b9, \u03bd\u1fe6\u03bd \u03b4\u1f72 \u1f45\u03c4\u03b9 \u03b1\u1f50\u03c4\u1f78 \u03c4\u1f78 \u1f10\u03bd\u03b1\u03bd\u03c4\u03af\u03bf\u03bd \u1f11\u03b1\u03c5\u03c4\u1ff7 \u1f10\u03bd\u03b1\u03bd\u03c4\u03af\u03bf\u03bd \u03bf\u1f50\u03ba \u1f04\u03bd \u03c0\u03bf\u03c4\u03b5 \u03b3\u03ad\u03bd\u03bf\u03b9\u03c4\u03bf, \u03bf\u1f54\u03c4\u03b5 \u03c4\u1f78 \u1f10\u03bd \u1f21\u03bc\u1fd6\u03bd \u03bf\u1f54\u03c4\u03b5 \u03c4\u1f78 \u1f10\u03bd \u03c6\u03cd\u03c3\u03b5\u03b9\u00b7 \u03c4\u03cc\u03c4\u03b5 \u03bc\u1f72\u03bd \u03b3\u1f70\u03c1 \u03c0\u03b5\u03c1\u1f76 \u03c4\u1ff6\u03bd \u1f10\u03c7\u03cc\u03bd\u03c4\u03c9\u03bd \u03c4\u1ff6\u03bd \u1f10\u03bd\u03b1\u03bd\u03c4\u03af\u03c9\u03bd \u1f10\u03bb\u03ad\u03b3\u03bf\u03bc\u03b5\u03bd, \u1f10\u03c0\u03bf\u03bd\u03bf\u03bc\u03ac\u03b6\u03bf\u03bd\u03c4\u03b5\u03c2 \u03b1\u1f50\u03c4\u1f70 \u03c4\u1fc7 \u1f10\u03ba\u03b5\u03af\u03bd\u03c9\u03bd \u1f10\u03c0\u03c9\u03bd\u03c5\u03bc\u03af& 139\u00b7, \u03bd\u1fe6\u03bd \u03b4\u1f72 \u03c0\u03b5\u03c1\u1f76 \u1f10\u03ba\u03b5\u03af\u03bd\u03c9\u03bd \u03b1\u1f50\u03c4\u1ff6\u03bd \u1f67\u03bd \u1f10\u03bd\u03cc\u03bd\u03c4\u03c9\u03bd, \u1f14\u03c7\u03b5\u03b9 \u03c4\u1f74\u03bd \u1f10\u03c0\u03c9\u03bd\u03c5\u03bc\u03af\u03b1\u03bd \u03c4\u1f70 \u1f40\u03bd\u03bf\u03bc\u03b1\u03b6\u03cc\u03bc\u03b5\u03bd\u03b1, \u03b1\u1f50\u03c4\u1f70 \u03b4\u1fbd \u1f10\u03ba\u03b5\u03af\u03bd\u03b1 \u03bf\u1f50\u03ba \u1f04\u03bd \u03c0\u03bf\u03c4\u03ad \u03c6\u03b1\u03bc\u03b5\u03bd \u1f10\u03b8\u03b5\u03b3\u1fc6\u03c3\u03b1\u03b9 \u03b3\u03ad\u03bd\u03b5\u03c3\u03b9\u03bd \u1f00\u03bb\u03bb\u03ae\u03bb\u03c9\u03bd \u03b4\u03ad\u03be\u03b1\u03c3\u03b8\u03b1\u03b9.\n61:1426\n\u201cCette phrase est prise textuellement dans Denys l\u2019Ar\u00e9opagite, ou du moins dans l\u2019ouvrage qui lui est attribu\u00e9. (De Div. Nom. iv. 18. Laur. Lyd. de mensib. ed. R\u0153th. 186, 28.).\u201d Fialon. In the Treatise referred to, \u03c0\u03b5\u03c1\u1f76 \u0398\u03b5\u03af\u03c9\u03bd \u1fbd\u039f\u03bd\u03bf\u03bc\u03ac\u03c4\u03c9\u03bd, \u201cevil\u201d is said to be \u201cnothing real and positive, but a defect, a negation only. \u03a3\u03c4\u03ad\u03c1\u03b7\u03c3\u03b9\u03c2 \u1f04\u03c1\u03b1 \u1f10\u03c3\u03c4\u1f76 \u03c4\u1f78 \u03ba\u03b1\u03ba\u1f78\u03bd, \u03ba\u03b1\u1f76 \u1f14\u03bb\u03bb\u03b5\u03b9\u03c8\u03b9\u03c2, \u03ba\u03b1\u03b9 \u1f00\u03c3\u03b8\u03ad\u03bd\u03b5\u03b9\u03b1, \u03ba\u03b1\u1f76 \u1f00\u03c3\u03c5\u03bc\u03bc\u03b5\u03c4\u03c1\u03af\u03b1.\u201d D.C.B. i. 846.\ncf. \u201cEvil is null, is nought, is silence implying sound.\u201d Browning. Abt. Vogler.\n62:1427\ncf. Epictetus, Ench. i. \u1f10\u03c6\u1fbd \u1f21\u03bc\u1fd6\u03bd \u03bc\u1f72\u03bd \u1f51\u03c0\u03cc\u03bb\u03b7\u03c8\u03b9\u03c2, \u1f41\u03c1\u03bc\u1f74, \u1f44\u03c1\u03b5\u03be\u03b9\u03c2, \u1f14\u03ba\u03ba\u03bb\u03b9\u03c3\u03b9\u03c2, \u03ba\u03b1\u1f76 \u1f11\u03bd\u1f76 \u03bb\u03cc\u03b3\u1ff3 \u1f41\u03c3\u03b1 \u1f21\u03bc\u03ad\u03c4\u03b5\u03c1\u03b1 \u1f14\u03c1\u03b3\u03b1.\n62:1428\ncf. M. Aurelius II. xi. \u1f43 \u03b3\u1f70\u03c1 \u03c7\u03b5\u03af\u03c1\u03c9 \u03bc\u1f74 \u03c0\u03bf\u03b9\u03b5\u1fd6 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd, \u03c0\u1ff6\u03c2 \u03b4\u03b7 \u03c4\u03bf\u1fe6\u03c4\u03bf \u03b2\u03af\u03bf\u03bd \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03c5 \u03c7\u03b5\u03af\u03c1\u03c9 \u03c0\u03bf\u03b9\u03ae\u03c3\u03b5\u03b9\u03b5\u03bd;\u2026\u03b8\u03ac\u03bd\u03b1\u03c4\u03bf\u03c2 \u03b4\u03ad \u03b3\u03b5 \u03ba\u03b1\u1f76 \u03b6\u03c9\u1f74 \u03b4\u03cc\u03be\u03b1 \u03ba\u03b1\u1f76 \u1f00\u03b4\u03bf\u03be\u03af\u03b1, \u03c0\u03cc\u03bd\u03bf\u03c2 \u03ba\u03b1\u1f76 \u1f21\u03b4\u03bf\u03bd\u1f74, \u03c0\u03bb\u03bf\u1fe6\u03c4\u03bf\u03c2 \u03ba\u03b1\u1f76 \u03c0\u03b5\u03bd\u03af\u03b1, \u03c0\u03ac\u03bd\u03c4\u03b1 \u03c4\u03b1\u1fe6\u03c4\u03b1 \u1f10\u03c0\u03af\u03c3\u03b7\u03c2 \u03c3\u03c5\u03bc\u03b2\u03b1\u03af\u03bd\u03b5\u03b9 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03c9\u03bd \u03c4\u03bf\u1fd6\u03c2 \u03c4\u03b5 \u1f00\u03b3\u03b1\u03b8\u03bf\u1fd6\u03c2 \u03ba\u03b1\u1f76 \u03c4\u03bf\u1fd6\u03c2 \u03ba\u03b1\u03ba\u03bf\u1fd6\u03c2, \u03bf\u1f54\u03c4\u03b5 \u03ba\u03b1\u03bb\u1f70 \u1f44\u03bd\u03c4\u03b1 \u03bf\u1f54\u03c4\u03b5 \u03b1\u1f30\u03c3\u03c7\u03c1\u03ac\u00b7 \u03bf\u1f50\u03c4\u1fbd \u1f00\u03c1\u1fbd \u1f00\u03b3\u03b1\u03b8\u1f70 \u03bf\u1f54\u03c4\u03b5 \u03ba\u03b1\u03ba\u03ac \u1f10\u03c3\u03c4\u03b9. Also Greg. Nyss. Orat. Cat. and Aug., De Civ. Dei. i. 8. Ista vero temporalia bona et mala utrisque voluit esse communia, ut nec bona cupidius appetantur, qu\u00e6 mali quoque habere cernuntur, nec mala turpiter evitentur, quibus et boni plerumque afficiuntur.\n62:1429\ncf. Heb. i. 14.\n62:1430\ncf. Theod. (Qu\u00e6st. in Gen. vi.) who is ready to accept the creation of angels before the creation of the world. Origen, Hom. i. in Gen. Hom. iv. in Is. taught the existence of angels \u201cbefore the \u00e6ons.\u201d Greg. Naz., Orat. xxxviii. The lxx. Trans. of Job xxxviii. 7, \u1f94\u03bd\u03b5\u03c3\u03ac\u03bd \u03bc\u03b5 \u03c0\u03ac\u03bd\u03c4\u03b5\u03c2 \u1f04\u03b3\u03b3\u03b5\u03bb\u03bf\u03af \u03bc\u03bf\u03c5 may have aided in the formation of the general opinion of the Greek Fathers. The systematization of the hierarchies is due to the pseudo, Dionysius, and was transmitted to the west through John Erigena. cf. Milman, Lat. Christ. ix. 59.\n62:1431\nProv. xiii. 9, lxx.\n62:1432 62:1433\ncf. Matt. xxii. 13.\n62:1434\nGen. i. 2, lxxx.\n63:1435\nTillemont understands Eusebius of Samosata. The Ben. note prefers Ephrem Syrus, and compares Jerome, Qu\u00e6st. Heb. Col. 508.\n63:1436\nGen. i. 2. Vide R.V. margin. The word rachaph, \u201cbrood,\u201d is not used of wind, and itself appears to fix the meaning of the Spirit in the place. An old interpretation of the Orphic Poem Argonautica would identify the brooding Spirit of Genesis with the All Wise Love of the Greek poet:\n\u03c0\u03c1\u1ff6\u03c4\u03b1 \u03bc\u1f72\u03bd \u1f00\u03c1\u03c7\u03b1\u03af\u03bf\u03c5 \u03c7\u03ac\u03b5\u03bf\u03c2 \u03bc\u03b5\u03b3\u03b1\u03bb\u03ae\u03c6\u03b1\u03c4\u03bf\u03bd \u1f55\u03bc\u03bd\u03bf\u03bd,\n\u1f61\u03c2 \u1f10\u03c0\u03ac\u03bc\u03b5\u03b9\u03c8\u03b5 \u03c6\u03cd\u03c3\u03b5\u03b9\u03c2, \u1f65\u03c2 \u03c4\u1fbd \u03bf\u1f50\u03c1\u03b1\u03bd\u03bf\u03c2 \u1f10\u03c2 \u03c0\u03ad\u03c1\u03b1\u03c2 \u1f26\u03bb\u03b8\u03b5\u03bd,\n\u03b3\u1fc6\u03c2 \u03c4\u1fbd \u03b5\u1f50\u03c1\u03c5\u03c3\u03c4\u03ad\u03c1\u03bd\u03bf\u03c5 \u03b3\u03ad\u03bd\u03b5\u03c3\u03b9\u03bd, \u03c0\u03c5\u03b8\u03bc\u03ad\u03bd\u03b1\u03c2 \u03c4\u03b5 \u03b8\u03b1\u03bb\u03ac\u03c3\u03c3\u03b7\u03c2 ,\n\u03c0\u03c1\u03b5\u03c3\u03b2\u03cd\u03c4\u03b1\u03c4\u03cc\u03bd \u03c4\u03b5 \u03ba\u03b1\u1f76 \u03b1\u1f50\u03c4\u03bf\u03c4\u03b5\u03bb\u1fc6 \u03c0\u03bf\u03bb \u03bc\u03b7\u03c4\u03b9\u03bd \u1fce\u0395\u03c1\u03c9\u03c4\u03b1,\n\u1f45\u03c3\u03c3\u03b1 \u03c4\u1fbd \u1f14\u03c6\u03c5\u03c3\u03b5\u03bd \u1f05\u03c0\u03b1\u03bd\u03c4\u03b1, \u03c4\u1f70 \u03b4\u1fbd \u1f14?\u03bf\u03b9\u03b8\u03b5\u03bd \u1f04\u03bb\u03bb\u03bf\u03c5 \u1f04\u03c0\u1fbd \u1f04\u03bb\u03bb\u03bf.\nOn the translation of rachaph by \u201cbrooding,\u201d cf. Milton, P. Lost, vii.:\nCovered the abyss; but on the watery calm\nHis brooding wings the Spirit of God outspread,\nAnd vital virtue infused, and vital warmth,\n63:1437\n\u03b6\u03c9\u03bf\u03b3\u03bf\u03bd\u03af\u03b1. cf. De Sp. S.\u00a7 56, and Bp. Pearson, on the Creed, Art. V.\n63:1438 63:1439\nLight is said to travel straight at the rate of about 195,000 English miles a second; a velocity estimated by observations on the eclipses of Jupiter\u2019s satellites. The modern undulatory theory of light, of which Huyghens (\u2020 1695) is generally regarded as the author, describes light as propagated by the vibrations of the imponderable matter termed Ether or \u00c6ther.\n63:1440\nThe simile seems hardly worthy of the topic. The practice is referred to by Plutarch, Symp. Qu\u00e6st. i. 9, and by Pliny, Hist. Nat. ii. 106. \u201cOmne oleo tranquillari; et ob id urinantes ore spargere, quoniam mitiget naturam asperam lucemque deportet.\u201d \u201cgerere\u201d says the Delph. note, \u201ctum credas oleum vicem conspiciliorum.\n63:1441\nA statement not unlike the \u201cVibrations of the elastic medium,\u201d to which sound might now be referred. \u201cSed vocem Stoici corpus esse contendunt: eamque esse dicunt ictum aera: Plato autem non esse vocem corpus esse putat. Non enim percussus, inquit, aer, sed plaga ipsa atque percussio, vox est: \u03bf\u1f50\u03ba \u1f01\u03c0\u03bb\u03c9\u03c2 \u03c0\u03bb\u03b7\u03b3\u1f74 \u03b1\u03ad\u03c1\u03bf\u03c2 \u1f10\u03c3\u03c4\u1f76\u03bd \u1f21 \u03c6\u03c9\u03bd\u03ae\u00b7 \u03c0\u03bb\u03ae\u03c4\u03c4\u03b5\u03b9 \u03b3\u1f70\u03c1 \u03c4\u1f78\u03bd \u1f00\u03b5\u03c1\u03b1 \u03ba\u03b1\u1f76 \u03b4\u03ac\u03ba\u03c4\u03c5\u03bb\u03bf\u03c2 \u03c0\u03b1\u03c1\u03b1\u03b3\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2, \u03ba\u03b1\u1f76 \u03bf\u1f50\u03b4\u03ad\u03c0\u03c9 \u03c0\u03bf\u03b9\u03b5\u1fd6 \u03c6\u03c9\u03bd\u03ae\u03bd\u00b7 \u1f00\u03bb\u03bb\u1fbd \u1f21 \u03c0\u03cc\u03c3\u03b7 \u03c0\u03bb\u03b7\u03b3\u1f74, \u03ba\u03b1\u1f76 \u03c3\u03c6\u03bf\u03b4\u03c1\u1f70, \u03ba\u03b1\u1f76 \u03c4\u03cc\u03c3\u03b7 \u03b4\u1f72 \u1f65\u03c3\u03c4\u03b5 \u1f00\u03ba\u03bf\u03c5\u03c3\u03c4\u1f74\u03bd \u03b3\u03b5\u03bd\u03ad\u03c3\u03b8\u03b1\u03b9.\u201d Aul. Gell., N.A. v. 15. So Diog. Laert. in Vita Zenonis; \u1f14\u03c3\u03c4\u03b9 \u03c6\u03c9\u03bd\u1f74 \u03b1\u1f74\u03c1 \u03c0\u03b5\u03c0\u03bb\u03b7\u03b3\u03bc\u03ad\u03bd\u03bf\u03c2.\n63:1442\nFialon quotes Bossuet 4me \u00e9l\u00e9v. 3me sem.: \u201cLe roi dit Qu\u2019on marche; et l\u2019arm\u00e9e marche; qu\u2019on fasse telle \u00e9volution, et elle se fait; toute une arm\u00e9e se remue au seul commandement d\u2019un prince, c\u2019est \u00e0 dire, \u00e0 un seul petit mouvment de ces livres, c\u2019est, parmi les choses humaines, l\u2019image la plus excellente de la puissance de Dieu; mais au fond que c\u2019est image est d\u00e8fectueuse! Dieu n\u2019a point de l\u00e8vres \u00e0 remuer; Dieu ne frappe point l\u2019air pour en tirer quelque son; Dieu n\u2019a qu\u2019\u00e0 vouloir en lui m\u00eame; et tout ce qu\u2019il veut \u00e9ternellement s\u2019accomplit comme il l\u2019a voulu, et au temps qu\u2019il a marqu\u00e9.\n63:1443 63:1444\nSt. Basil dwells rather on the sense of \u201cbeautiful\u201d in the lxx. \u03ba\u03b1\u03bb\u03cc\u03bd. The Vulgate has pulchra.\n64:1445\n\u1fde\u0395\u03c3\u03c0\u03b5\u03c1\u03b5, \u03ba\u03c5\u03b1\u03bd\u03ad\u03b1\u03c2 \u1f31\u03b5\u03c1\u1f78\u03bd, \u03c6\u03af\u03bb\u03b5, \u03bd\u03c5\u03ba\u03c4\u1f78\u03c2 \u1f04\u03b3\u03b1\u03bb\u03bc\u03b1,\n\u03a4\u03cc\u03c3\u03c3\u03bf\u03bd \u1f00\u03c6\u03b1\u03c5\u03c1\u03cc\u03c4\u03b5\u03c1\u03bf\u03c2 \u03bc\u03ae\u03bd\u03b1\u03c2 \u1f45\u03c3\u03bf\u03bd \u1f14\u03be\u03bf\u03c7\u03bf\u03c2 \u1f04\u03c3\u03c4\u03c1\u03c9\u03bd,\nThe starry host, rode brightest.\u201d\n64:1446 64:1447 64:1448 64:1449\nlxx. The Heb.=literally \u201cAnd evening happened and morning happened, one day.\u201d On the unique reckoning of the day from evening to morning, see the late Dr. McCaul in Replies to Essays and Reviews.\n64:1450 64:1451 64:1452\nPs. xxiii. 6, LXX.\n64:1453\nGen. i. 5, LXX. and Heb.\n64:1454 65:1455 65:1456\nThe argument here is due to a misapprehension of the meaning of the term eighth in Psalm vi. and xi. title. cf. n. on De Sp. S. \u00a7 66.\n65:1457","title":"Nicene and Post-Nicene Fathers, Ser. II, Vol. VIII: The H...","type":"page"}