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| That the World Took Its Beginning in Time.
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Chapter V.—That the World Took Its Beginning in
Time.
1. And now, since there is one of the
articles of the Church2644
| 2644 De ecclesiasticis
definitionibus unum. | which is held
principally in consequence of our belief in the truth of our sacred
history, viz. that this world was created and took its beginning at a
certain time, and, in conformity to the cycle of time2645
| 2645 Consummationem
sæculi. | decreed to all things, is to be destroyed on
account of its corruption, there seems no absurdity in re-discussing a
few points connected with
this subject. And so far, indeed, as the credibility of Scripture
is concerned, the declarations on such a matter seem easy of
proof. Even the heretics, although widely opposed on many other
things, yet on this appear to be at one, yielding to the authority of
Scripture.
Concerning, then, the creation of the world, what
portion of Scripture can give us more information regarding it, than
the account which Moses has transmitted respecting its origin?
And although it comprehends matters of profounder significance than the
mere historical narrative appears to indicate, and contains very many
things that are to be spiritually understood, and employs the letter,
as a kind of veil, in treating of profound and mystical subjects;
nevertheless the language of the narrator shows that all visible things
were created at a certain time. But with regard to the
consummation of the world, Jacob is the first who gives any
information, in addressing his children in the words:
“Gather yourselves together unto me, ye sons of Jacob, that I may
tell you what shall be in the last days,” or “after the
last days.”2646
| 2646 Gen. xlix. 1. The Vulgate has, “In diebus
novissimis;” the Sept. ᾽Επ᾽
ἐσχάτων τῶν
ἡμερῶν: the Masoretic
text, תירִחֲאְַבְּ. | If, then,
there be “last days,” or a period “succeeding the
last days,” the days which had a beginning must necessarily come
to an end. David, too, declares: “The heavens shall
perish, but Thou shalt endure; yea, all of them shall wax old as doth a
garment: as a vesture shalt Thou change them, and they shall be
changed: but Thou art the same, and Thy years shall have no
end.”2647
Our Lord and
Saviour, indeed, in the words, “He who made them at the
beginning, made them male and female,”2648
Himself bears witness that the world was created; and again, when He
says, “Heaven and earth shall pass away, but My word shall not
pass away,”2649
He points out that
they are perishable, and must come to an end. The apostle,
moreover, in declaring that “the creature was made subject to
vanity, not willingly, but by reason of Him who hath subjected the same
in hope, because the creature itself also shall be delivered from the
bondage of corruption into the glorious liberty of the children of
God,”2650
manifestly
announces the end of the world; as he does also when he again says,
“The fashion of this world passeth away.”2651
Now, by the expression which he
employs, “that the creature was made subject to vanity,” he
shows that there was a beginning to this world: for if the
creature were made subject to vanity on account of some hope, it was
certainly made subject from a cause; and seeing it was from a cause, it
must necessarily have had a beginning: for, without some
beginning, the creature could not be subject to vanity, nor could that
(creature) hope to be freed from the bondage of corruption, which had
not begun to serve. But any one who chooses to search at his
leisure, will find numerous other passages in holy Scripture in which
the world is both said to have a beginning and to hope for an
end.
2. Now, if there be any one who would here
oppose either the authority or credibility of our Scriptures,2652
| 2652 Auctoritate
Scripturæ nostræ, vel fidei. | we would ask of him whether he asserts that
God can, or cannot, comprehend all things? To assert that He
cannot, would manifestly be an act of impiety. If then he answer,
as he must, that God comprehends all things, it follows from the very
fact of their being capable of comprehension, that they are understood
to have a beginning and an end, seeing that which is altogether without
any beginning cannot be at all comprehended. For however far
understanding may extend, so far is the faculty of comprehending
illimitably withdrawn and removed when there is held to be no
beginning.
3. But this is the objection which they
generally raise: they say, “If the world had its beginning
in time, what was God doing before the world began? For it is at
once impious and absurd to say that the nature of God is inactive and
immoveable, or to suppose that goodness at one time did not do good,
and omnipotence at one time did not exercise its power.”
Such is the objection which they are accustomed to make to our
statement that this world had its beginning at a certain time, and
that, agreeably to our belief in Scripture, we can calculate the years
of its past duration. To these propositions I consider that none
of the heretics can easily return an answer that will be in conformity
with the nature of their opinions. But we can give a logical
answer in accordance with the standard of religion,2653
when we say that not then for the first time
did God begin to work when He made this visible world; but as, after
its destruction, there will be another world, so also we believe that
others existed before the present came into being. And both of
these positions will be confirmed by the authority of holy
Scripture. For that there will be another world after this, is
taught by Isaiah, who says, “There will be new heavens, and a new
earth, which I shall make to abide in my sight, saith the Lord;”2654
and that before
this world others also existed is shown by Eccelesiastes, in the
words: “What is that which hath been? Even that which
shall be. And what is that which has been created?
Even this which is to be
created: and there is nothing altogether new under the sun.
Who shall speak and declare, Lo, this is new? It hath already
been in the ages which have been before us.”2655
| 2655 Cf. Eccles. i. 9, 10. The text is in conformity with
the Septuag.: Τί
τὸ
γεγονός; Αὐτὸ
τὸ
γενησόμενον.
Καὶ τί τὸ
πεποιημένον
; Αὐτὸ
τὸ
ποιηθησόμενον.
Καὶ οὐκ ἔστι
πᾶν
πρόσφατον
ὑπὸ τὸν
ἥλιον. ῝Ος
λαλήσει καὶ
ἐρεῖ. ῎Ιδε
τοῦτο καινόν
ἐστιν ἤδη
γέγονεν ἐν
τοῖς αἰῶσι
τοῖς
γενομένοις
ἀπὸ
ἔμτροσθεν
ἡμῶν. | By these testimonies it is established
both that there were ages2656
before our own, and
that there will be others after it. It is not, however, to be
supposed that several worlds existed at once, but that, after the end
of this present world, others will take their beginning; respecting
which it is unnecessary to repeat each particular statement, seeing we
have already done so in the preceding pages.
4. This point, indeed, is not to be idly passed
by, that the holy Scriptures have called the creation of the world by a
new and peculiar name, terming it καταβολή, which
has been very improperly translated into Latin by
“constitutio;” for in Greek καταβολή
signifies rather “dejicere,” i.e., to cast
downwards,—a word which has been, as we have already remarked,
improperly translated into Latin by the phrase “constitutio
mundi,” as in the Gospel according to John, where the
Saviour says, “And there will be tribulation in those days, such
as was not since the beginning of the world;”2657
in which passage καταβολή is
rendered by beginning (constitutio), which is to be
understood as above explained. The apostle also, in the Epistle
to the Ephesians, has employed the same language, saying, “Who
hath chosen us before the foundation of the world;”2658
and this foundation he calls
καταβολή,
to be understood in the same sense as before. It seems worth
while, then, to inquire what is meant by this new term; and I am,
indeed, of opinion2659
| 2659 The following is
Jerome’s version of this passage (Epistle to
Avitus): “A divine habitation, and a true rest above
(apud superos), I think is to be understood, where
rational creatures dwell, and where before their descent to a lower
position, and removal from invisible to visible (worlds), and fall to
earth, and need of gross bodies, they enjoyed a former
blessedness. Whence God the Creator made for them bodies suitable
to their humble position and created this visible world, and sent into
the world ministers for the salvation and correction of those who had
fallen: of whom some were to obtain certain localities, and be
subject to the necessities of the world; others were to discharge with
care and attention the duties enjoined upon them at all times, and
which were known to God, the Arranger (of all things). And of
these, the sun, moon, and stars, which are called
‘creature’ by the apostle, received the more elevated
places of the world. Which ‘creature’ was made
subject to vanity, in that it was clothed with gross bodies, and was
open to view, and yet was subject to vanity not voluntarily, but
because of the will of Him who subjected the same in hope.”
And again: “While others, whom we believe to be angels, at
different places and times, which the Arranger alone knows, serve the
government of the world.” And a little further on:
“Which order of things is regulated by the providential
government of the whole world, some powers falling down from a loftier
position, others gradually sinking to earth: some falling
voluntarily, others being cast down against their will: some
undertaking, of their own accord, the service of stretching out the
hand to those who fall; others being compelled to persevere for so long
a time in the duty which they have undertaken.” And
again: “Whence it follows that, on account of the various
movements, various worlds also are created, and after this world which
we now inhabit, there will be another greatly dissimilar. But no
other being save God alone, the Creator of all things, can arrange the
deserts (of all), both to the time to come and to that which preceded,
suitably to the differing lapses and advances (of individuals), and to
the rewards of virtues or the punishment of vices, both in the present
and in the future, and in all (times), and to conduct them all again to
one end: for He knows the causes why He allows some to enjoy
their own will, and to fall from a higher rank to the lowest
condition: and why He begins to visit others, and bring them back
gradually, as if by giving them His hand, to their pristine state, and
placing them in a lofty position” (Ruæus). | that, as the end
and consummation of the saints will be in those (ages) which are not
seen, and are eternal, we must conclude (as frequently pointed out in
the preceding pages), from a contemplation of that very end, that
rational creatures had also a similar beginning. And if they had
a beginning such as the end for which they hope, they existed
undoubtedly from the very beginning in those (ages) which are not seen,
and are eternal.2660
| 2660 [According to
Hagenbach (History of Doctrines, vol. i. p. 167), “Origen
formally adopts the idea of original sin, by asserting that the human
soul does not come into the world in a state of innocence, because it
has already sinned in a former state.…And yet subsequent times,
especially after Jerome, have seen in Origen the precursor of
Pelagius. Jerome calls the opinion that man can be without
sin, Origenis ramusculus.” S.] | And if this
is so, then there has been a descent from a higher to a lower
condition, on the part not only of those souls who have deserved the
change by the variety of their movements, but also on that of those
who, in order to serve the whole world, were brought down from those
higher and invisible spheres to these lower and visible ones, although
against their will—“Because the creature was subjected to
vanity, not willingly, but because of Him who subjected the same in
hope;”2661
so that both sun,
and moon, and stars, and angels might discharge their duty to the
world, and to those souls which, on account of their excessive mental
defects, stood in need of bodies of a grosser and more solid nature;
and for the sake of those for whom this arrangement was necessary, this
visible world was also called into being. From this it follows,
that by the use of the word a descent from a higher to a lower
condition, shared by all in common, would seem to be pointed out.
The hope indeed of freedom is entertained by the whole of
creation—of being liberated from the corruption of
slavery—when the sons of God, who either fell away or were
scattered abroad,2662
shall be gathered
together into one, or when they shall have fulfilled their other duties
in this world, which are known to God alone, the Disposer of all
things. We are, indeed, to suppose that the world was created of
such quality and capacity as to contain not only all those souls which
it was determined should be trained in this world, but also all those
powers which were prepared to attend, and serve, and assist them.
For it is established by many declarations that all rational creatures
are of one nature: on which ground alone could the justice of God
in all His dealings with them be defended, seeing every one has the reason in
himself, why he has been placed in this or that rank in life.
5. This arrangement of things, then, which God
afterwards appointed (for He had, from the very origin of the world,
clearly perceived the reasons and causes affecting those who, either
owing to mental deficiencies, deserved to enter into bodies, or those
who were carried away by their desire for visible things, and those
also who, either willingly or unwillingly, were compelled, (by Him who
subjected the same in hope), to perform certain services to such as had
fallen into that condition), not being understood by some, who failed
to perceive that it was owing to preceding causes, originating in
free-will, that this variety of arrangement had been instituted by God,
they have concluded that all things in this world are directed either
by fortuitous movements or by a necessary fate, and that nothing is
within the power of our own will. And, therefore, also they were
unable to show that the providence of God was beyond the reach of
censure.
6. But as we have said that all the souls
who lived in this world stood in need of many ministers, or rulers, or
assistants; so, in the last times, when the end of the world is already
imminent and near, and the whole human race is verging upon the last
destruction, and when not only those who were governed by others have
been reduced to weakness, but those also to whom had been committed the
cares of government, it was no longer such help nor such defenders that
were needed, but the help of the Author and Creator Himself was
required to restore to the one the discipline of obedience, which had
been corrupted and profaned, and to the other the discipline of
rule. And hence the only-begotten Son of God, who was the Word
and the Wisdom of the Father, when He was in the possession of that
glory with the Father, which He had before the world was, divested
Himself2663
| 2663 Exinanivit semet
ipsum. | of it, and, taking
the form of a servant, was made obedient unto death, that He might
teach obedience to those who could not otherwise than by obedience
obtain salvation. He restored also the laws of rule and
government2664
| 2664 Regendi
regnandique. | which had been
corrupted, by subduing all enemies under His feet, that by this means
(for it was necessary that He should reign until He had put all enemies
under His feet, and destroyed the last enemy—death) He might
teach rulers themselves moderation in their government. As He had
come, then, to restore the discipline, not only of government, but of
obedience, as we have said, accomplishing in Himself first what He
desired to be accomplished by others, He became obedient to the Father,
not only to the death of the cross, but also, in the end of the world,
embracing in Himself all whom He subjects to the Father, and who by Him
come to salvation, He Himself, along with them, and in them, is said
also to be subject to the Father; all things subsisting in Him, and He
Himself being the Head of all things, and in Him being the salvation
and the fulness of those who obtain salvation. And this
consequently is what the apostle says of Him: “And when all
things shall be subjected to Him, then shall the Son also Himself be
subject to Him that put all things under Him, that God may be all in
all.”
7. I know not, indeed, how the heretics, not
understanding the meaning of the apostle in these words, consider the
term2665
“subjection” degrading as
applied to the Son; for if the propriety of the title be called in
question, it may easily be ascertained from making a contrary
supposition. Because if it be not good to be in subjection, it
follows that the opposite will be good, viz., not to be in
subjection. Now the language of the apostle, according to their
view, appears to indicate by these words, “And when all things
shall be subdued unto Him, then shall the Son also Himself be subject
unto Him that put all things under Him,”2666
that He, who is not now in subjection to the Father, will become
subject to Him when the Father shall have first subdued all things unto
Him. But I am astonished how it can be conceived to be the
meaning, that He who, while all things are not yet subdued to Him, is
not Himself in subjection, should—at a time when all things have
been subdued to Him, and when He has become King of all men, and holds
sway over all things—be supposed then to be made subject, seeing
He was not formerly in subjection; for such do not understand that the
subjection of Christ to the Father indicates that our happiness has
attained to perfection, and that the work undertaken by Him has been
brought to a victorious termination, seeing He has not only purified
the power of supreme government over the whole of creation, but
presents to the Father the principles of the obedience and subjection
of the human race in a corrected and improved condition.2667
| 2667 Cum non solum regendi
ac regnandi summam, quam in universam emendaverit creaturam, verum
etiam obedientæ et subjectione correcta reparataque humani generis
Patri offerat instituta. | If, then, that subjection be held to
be good and salutary by which the Son is said to be subject to the
Father, it is an extremely rational and logical inference to deduce
that the subjection also of enemies, which is said to be made to the
Son of God, should be understood as being also salutary and useful; as
if, when the Son is said to
be subject to the Father, the perfect restoration of the whole of
creation is signified, so also, when enemies are said to be subjected
to the Son of God, the salvation of the conquered and the restoration
of the lost is in that understood to consist.
8. This subjection, however, will be
accomplished in certain ways, and after certain training, and at
certain times; for it is not to be imagined that the subjection is to
be brought about by the pressure of necessity (lest the whole world
should then appear to be subdued to God by force), but by word, reason,
and doctrine; by a call to a better course of things, by the best
systems of training, by the employment also of suitable and appropriate
threatenings, which will justly impend over those who despise any care
or attention to their salvation and usefulness. In a word, we men
also, in training either our slaves or children, restrain them by
threats and fear while they are, by reason of their tender age,
incapable of using their reason; but when they have begun to understand
what is good, and useful, and honourable, the fear of the lash being
over, they acquiesce through the suasion of words and reason in all
that is good. But how, consistently with the preservation of
freedom of will in all rational creatures, each one ought to be
regulated, i.e., who they are whom the word of God finds and trains, as
if they were already prepared and capable of it; who they are whom it
puts off to a later time; who these are from whom it is altogether
concealed, and who are so situated as to be far from hearing it; who
those, again, are who despise the word of God when made known and
preached to them, and who are driven by a kind of correction and
chastisement to salvation, and whose conversion is in a certain degree
demanded and extorted; who those are to whom certain opportunities of
salvation are afforded, so that sometimes, their faith being proved by
an answer alone,2668
they have
unquestionably obtained salvation;2669
| 2669 Indubitatam ceperit
salutem. | —from
what causes or on what occasions these results take place, or what the
divine wisdom sees within them, or what movements of their will leads
God so to arrange all these things, is known to Him alone, and to His
only-begotten Son, through whom all things were created and restored,
and to the Holy Spirit, through whom all things are sanctified, who
proceedeth from the Father,2670
| 2670 It was not until
the third Synod of Toledo, a.d. 589, that the
“Filioque” clause was added to the Creed of
Constantinople,—this difference forming, as is well known, one of
the dogmatic grounds for the disunion between the Western and Eastern
Churches down to the present day, the latter Church denying that the
Spirit proceedeth from the Father and the Son. [See
Elucidation III.] | to whom be glory
for ever and ever. Amen.E.C.F. INDEX & SEARCH
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