Bad Advertisement?
Are you a Christian?
Online Store:Visit Our Store
| On Rational Natures.
PREVIOUS SECTION - NEXT SECTION - HELP 
Chapter V.—On
Rational Natures.
1. After the dissertation, which we have
briefly conducted to the best of our ability, regarding the Father,
Son, and Holy Spirit, it follows that we offer a few remarks upon the
subject of rational natures, and on their species and orders, or on the
offices as well of holy as of malignant powers, and also on those which
occupy an intermediate position between these good and evil powers, and
as yet are placed in a state of struggle and trial. For we find
in holy Scripture numerous names of certain orders and offices, not
only of holy beings, but also of those of an opposite description,
which we shall bring before us, in the first place; and the meaning of
which we shall endeavour, in the second place, to the best of our
ability, to ascertain. There are certain holy angels of God whom
Paul terms “ministering spirits, sent forth to minister for them
who shall be heirs of salvation.”2022
In the writings also of St. Paul
himself we find him designating them, from some unknown source, as
thrones, and dominions, and principalities, and powers; and after this
enumeration, as if knowing that there were still other rational
offices2023
and orders besides
those which he had named, he says of the Saviour: “Who is
above all principality, and power, and might, and dominion, and every
name that is named, not only in this world, but also in that which is
to come.”2024
From which he
shows that there were certain beings besides those which he had
mentioned, which may be named indeed in this world, but were not now
enumerated by him, and perhaps were not known by any other individual;
and that there were others which may not be named in this world, but
will be named in the world to come.
2. Then, in the next place, we must know that
every being which is endowed with reason, and transgresses its statutes
and limitations, is undoubtedly involved in sin by swerving from
rectitude and justice. Every rational creature, therefore, is
capable of earning praise and censure: of praise, if, in
conformity to that reason which he possesses, he advance to better
things; of censure, if he fall away from the plan and course of rectitude, for which reason he
is justly liable to pains and penalties. And this also is to be
held as applying to the devil himself, and those who are with him, and
are called his angels. Now the titles of these beings have to be
explained, that we may know what they are of whom we have to
speak. The name, then, of Devil, and Satan, and Wicked One, who
is also described as Enemy of God, is mentioned in many passages of
Scripture. Moreover, certain angels of the devil are mentioned,
and also a prince of this world, who, whether the devil himself or some
one else, is not yet clearly manifest. There are also certain
princes of this world spoken of as possessing a kind of wisdom which
will come to nought; but whether these are those princes who are also
the principalities with whom we have to wrestle, or other beings, seems
to me a point on which it is not easy for any one to pronounce.
After the principalities, certain powers also are named with whom we
have to wrestle, and carry on a struggle even against the princes of
this world and the rulers of this darkness. Certain spiritual
powers of wickedness also, in heavenly places, are spoken of by Paul
himself. What, moreover, are we to say of those wicked and
unclean spirits mentioned in the Gospel? Then we have certain
heavenly beings called by a similar name, but which are said to bend
the knee, or to be about to bend the knee, at the name of Jesus; nay,
even things on earth and things under the earth, which Paul enumerates
in order. And certainly, in a place where we have been discussing
the subject of rational natures, it is not proper to be silent
regarding ourselves, who are human beings, and are called rational
animals; nay, even this point is not to be idly passed over, that even
of us human beings certain different orders are mentioned in the words,
“The portion of the Lord is His people Jacob; Israel is the cord
of His inheritance.”2025
Other
nations, moreover, are called a part of the angels; since “when
the Most High divided the nations, and dispersed the sons of Adam, He
fixed the boundaries of the nations according to the number of the
angels of God.”2026
| 2026 Deut. xxxii. 8. The Septuagint here differs from
the Masoretic text. | And
therefore, with other rational natures, we must also thoroughly examine
the reason of the human soul.
3. After the enumeration, then, of so many
and so important names of orders and offices, underlying which it is
certain that there are personal existences, let us inquire whether God,
the creator and founder of all things, created certain of them holy and
happy, so that they could admit no element at all of an opposite kind,
and certain others so that they were made capable both of virtue and
vice; or whether we are to suppose that He created some so as to be
altogether incapable of virtue, and others again altogether incapable
of wickedness, but with the power of abiding only in a state of
happiness, and others again such as to be capable of either
condition.2027
| 2027 [See note at end of
chap. vi. S.] | In order,
now, that our first inquiry may begin with the names themselves, let us
consider whether the holy angels, from the period of their first
existence, have always been holy, and are holy still, and will be holy,
and have never either admitted or had the power to admit any occasion
of sin. Then in the next place, let us consider whether those who
are called holy principalities began from the moment of their creation
by God to exercise power over some who were made subject to them, and
whether these latter were created of such a nature, and formed for the
very purpose of being subject and subordinate. In like manner,
also, whether those which are called powers were created of such a
nature and for the express purpose of exercising power, or whether
their arriving at that power and dignity is a reward and desert of
their virtue. Moreover, also, whether those which are called
thrones or seats gained that stability of happiness at the same time
with their coming forth into being,2028
| 2028 Simul cum
substantiæ suæ prolatione—at the same time with the
emanation of their substance. | so as to have
that possession from the will of the Creator alone; or whether those
which are called dominions had their dominion conferred on them, not as
a reward for their proficiency, but as the peculiar privilege of their
creation,2029
| 2029 Conditionis
prærogativa. | so that it is
something which is in a certain degree inseparable from them, and
natural. Now, if we adopt the view that the holy angels, and the
holy powers, and the blessed seats, and the glorious virtues, and the
magnificent dominions, are to be regarded as possessing those powers
and dignities and glories in virtue of their nature,2030
it will doubtless appear to follow that
those beings which have been mentioned as holding offices of an
opposite kind must be regarded in the same manner; so that those
principalities with whom we have to struggle are to be viewed, not as
having received that spirit of opposition and resistance to all good at
a later period, or as falling away from good through the freedom of the
will, but as having had it in themselves as the essence of their being
from the beginning of their existence. In like manner also will
it be the case with the powers and virtues, in none of which was
wickedness subsequent or posterior to their first existence.
Those also whom the apostle termed rulers and princes of the darkness
of this world, are said, with respect to their rule and occupation of darkness, to fall not
from perversity of intention, but from the necessity of their
creation. Logical reasoning will compel us to take the same view
with regard to wicked and malignant spirits and unclean demons.
But if to entertain this view regarding malignant and opposing powers
seem to be absurd, as it is certainly absurd that the cause of their
wickedness should be removed from the purpose of their own will, and
ascribed of necessity to their Creator, why should we not also be
obliged to make a similar confession regarding the good and holy
powers, that, viz., the good which is in them is not theirs by
essential being, which we have manifestly shown to be the case with
Christ and the Holy Spirit alone, as undoubtedly with the Father
also? For it was proved that there was nothing compound in the
nature of the Trinity, so that these qualities might seem to belong to
it as accidental consequences. From which it follows, that in the
case of every creature it is a result of his own works and movements,
that those powers which appear either to hold sway over others or to
exercise power or dominion, have been preferred to and placed over
those whom they are said to govern or exercise power over, and not in
consequence of a peculiar privilege inherent in their constitutions,
but on account of merit.
4. But that we may not appear to build our
assertions on subjects of such importance and difficulty on the ground
of inference alone, or to require the assent of our hearers to what is
only conjectural, let us see whether we can obtain any declarations
from holy Scripture, by the authority of which these positions may be
more credibly maintained. And, firstly, we shall adduce what holy
Scripture contains regarding wicked powers; we shall next continue our
investigation with regard to the others, as the Lord shall be pleased
to enlighten us, that in matters of such difficulty we may ascertain
what is nearest to the truth, or what ought to be our opinions
agreeably to the standard of religion. Now we find in the prophet
Ezekiel two prophecies written to the prince of Tyre, the former of
which might appear to any one, before he heard the second also, to be
spoken of some man who was prince of the Tyrians. In the
meantime, therefore, we shall take nothing from that first prophecy;
but as the second is manifestly of such a kind as cannot be at all
understood of a man, but of some superior power which had fallen away
from a higher position, and had been reduced to a lower and worse
condition, we shall from it take an illustration, by which it may be
demonstrated with the utmost clearness, that those opposing and
malignant powers were not formed or created so by nature, but fell from
a better to a worse position, and were converted into wicked beings;
that those blessed powers also were not of such a nature as to be
unable to admit what was opposed to them if they were so inclined and
became negligent, and did not guard most carefully the blessedness of
their condition. For if it is related that he who is called the
prince of Tyre was amongst the saints, and was without stain, and was
placed in the paradise of God, and adorned also with a crown of
comeliness and beauty, is it to be supposed that such an one could be
in any degree inferior to any of the saints? For he is described
as having been adorned with a crown of comeliness and beauty, and as
having walked stainless in the paradise of God: and how can any
one suppose that such a being was not one of those holy and blessed
powers which, as being placed in a state of happiness, we must believe
to be endowed with no other honour than this? But let us see what
we are taught by the words of the prophecy themselves. “The
word of the Lord,” says the prophet,
“came to me, saying, Son of man, take up a lamentation over the
prince of Tyre, and say to him, Thus saith the Lord God, Thou hast been the seal of a similitude, and a crown
of comeliness among the delights of paradise; thou wert adorned with
every good stone or gem, and wert clothed with sardonyx, and topaz, and
emerald, and carbuncle, and sapphire, and jasper, set in gold and
silver, and with agate, amethyst, and chrysolite, and beryl, and
onyx: with gold also didst thou fill thy treasures, and thy
storehouses within thee. From the day when thou wert created
along with the cherubim, I placed thee in the holy mount of God.
Thou wert in the midst of the fiery stones: thou wert stainless
in thy days, from the day when thou wert created, until iniquities were
found in thee: from the greatness of thy trade, thou didst fill
thy storehouses with iniquity, and didst sin, and wert wounded from the
mount of God. And a cherub drove thee forth from the midst of the
burning stones; and thy heart was elated because of thy comeliness, thy
discipline was corrupted along with thy beauty: on account of the
multitude of thy sins, I cast thee forth to the earth before kings; I
gave thee for a show and a mockery on account of the multitude of thy
sins, and of thine iniquities: because of thy trade thou hast
polluted thy holy places. And I shall bring forth fire from the
midst of thee, and it shall devour thee, and I shall give thee for
ashes and cinders on the earth in the sight of all who see thee:
and all who know thee among the nations shall mourn over thee.
Thou hast been made destruction, and thou shalt exist no longer for
ever.”2031
Seeing, then,
that such are the words of the prophet, who is there that on
hearing, “Thou wert a
seal of a similitude, and a crown of comeliness among the delights of
paradise,” or that “From the day when thou wert created
with the cherubim, I placed thee in the holy mount of God,” can
so enfeeble the meaning as to suppose that this language is used of
some man or saint, not to say the prince of Tyre? Or what fiery
stones can he imagine in the midst of which any man could live?
Or who could be supposed to be stainless from the very day of his
creation, and wickedness being afterwards discovered in him, it be said
of him then that he was cast forth upon the earth? For the
meaning of this is, that He who was not yet on the earth is said to be
cast forth upon it: whose holy places also are said to be
polluted. We have shown, then, that what we have quoted regarding
the prince of Tyre from the prophet Ezekiel refers to an adverse power,
and by it it is most clearly proved that that power was formerly holy
and happy; from which state of happiness it fell from the time that
iniquity was found in it, and was hurled to the earth, and was not such
by nature and creation. We are of opinion, therefore, that these
words are spoken of a certain angel who had received the office of
governing the nation of the Tyrians, and to whom also their souls had
been entrusted to be taken care of. But what Tyre, or what souls
of Tyrians, we ought to understand, whether that Tyre which is situated
within the boundaries of the province of Phœnicia, or some other
of which, this one which we know on earth is the model; and the souls
of the Tyrians, whether they are those of the former or those which
belong to that Tyre which is spiritually understood, does not seem to
be a matter requiting examination in this place; lest perhaps we should
appear to investigate subjects of so much mystery and importance in a
cursory manner, whereas they demand a labour and work of their own.
5. Again, we are taught as follows by the
prophet Isaiah regarding another opposing power. The prophet
says, “How is Lucifer, who used to arise in the morning, fallen
from heaven! He who assailed all nations is broken and beaten to
the ground. Thou indeed saidst in thy heart, I shall ascend into
heaven; above the stars of heaven shall I place my throne; I shall sit
upon a lofty mountain, above the lofty mountains which are towards the
north; I shall ascend above the clouds; I shall be like the Most
High. Now shalt thou be brought down to the lower world, and to
the foundations of the earth. They who see thee shall be amazed
at thee, and shall say, This is the man who harassed the whole earth,
who moved kings, who made the whole world a desert, who destroyed
cities, and did not unloose those who were in chains. All the
kings of the nations have slept in honour, every one in his own house;
but thou shalt be cast forth on the mountains, accursed with the many
dead who have been pierced through with swords, and have descended to
the lower world. As a garment cloned with blood, and stained,
will not be clean; neither shalt thou be clean, because thou hast
destroyed my land and slain my people: thou shalt not remain for
ever, most wicked seed. Prepare thy sons for death on account of
the sins of thy father, lest they rise again and inherit the earth, and
fill the earth with wars. And I shall rise against them, saith
the Lord of hosts, and I shall cause their name
to perish, and their remains, and their seed.”2032
Most evidently by these words is he
shown to have fallen from heaven, who formerly was Lucifer, and who
used to arise in the morning. For if, as some think, he was a
nature of darkness, how is Lucifer said to have existed before?
Or how could he arise in the morning, who had in himself nothing of the
light? Nay, even the Saviour Himself teaches us, saying of the
devil, “Behold, I see Satan fallen from heaven like
lightning.”2033
For at one
time he was light. Moreover our Lord, who is the truth, compared
the power of His own glorious advent to lightning, in the words,
“For as the lightning shineth from the height of heaven even to
its height again, so will the coming of the Son of man
be.”2034
And
notwithstanding He compares him to lightning, and says that he fell
from heaven, that He might show by this that he had been at one time in
heaven, and had had a place among the saints, and had enjoyed a share
in that light in which all the saints participate, by which they are
made angels of light, and by which the apostles are termed by the Lord
the light of the world. In this manner, then, did that being once
exist as light before he went astray, and fell to this place, and had
his glory turned into dust, which is peculiarly the mark of the wicked,
as the prophet also says; whence, too, he was called the prince of this
world, i.e., of an earthly habitation: for he exercised power
over those who were obedient to his wickedness, since “the whole
of this world”—for I term this place of earth,
world—“lieth in the wicked one,”2035
and in this apostate. That he is an
apostate, i.e., a fugitive, even the Lord in the book of Job says,
“Thou wilt take with a hook the apostate dragon,” i.e., a
fugitive.2036
Now it is
certain that by the dragon is understood the devil himself. If
then they are called opposing powers, and are said to have been once
without stain, while spotless purity exists in the essential being of
none save the Father, Son, and Holy Spirit, but is an
accidental quality in every created
thing; and since that which is accidental may also fall away, and since
those opposite powers once were spotless, and were once among those
which still remain unstained, it is evident from all this that no one
is pure either by essence or nature, and that no one was by nature
polluted. And the consequence of this is, that it lies within
ourselves and in our own actions to possess either happiness or
holiness; or by sloth and negligence to fall from happiness into
wickedness and ruin, to such a degree that, through too great
proficiency, so to speak, in wickedness (if a man be guilty of so great
neglect), he may descend even to that state in which he will be changed
into what is called an “opposing power.”E.C.F. INDEX & SEARCH
|
