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Homily
IX.
The creation of terrestrial animals.
1. How did you like
the fare of my morning’s discourse? It seemed to me that I
had the good intentions of a poor giver of a feast, who, ambitious of
having the credit of keeping a good table saddens his guests by the
poor supply of the more expensive dishes. In vain he lavishly
covers his table with his mean fare; his ambition only shows his
folly. It is for you to judge if I have shared the same
fate. Yet, whatever my discourse may have been, take care lest
you disregard it. No one refused to sit at the table of Elisha;
and yet he only gave his friends wild vegetables.1690 I know the laws of allegory, though
less by myself than from the works of others. There are those
truly, who do not admit the common sense of the Scriptures, for whom
water is not water, but some other nature, who see in a plant, in a
fish, what their fancy wishes, who change the nature of reptiles and of
wild beasts to suit their allegories, like the interpreters of dreams
who explain visions in sleep to make them serve their own ends.
For me grass is grass; plant, fish, wild beast, domestic animal, I take
all in the literal sense.1691
1691 Fialon
thinks that this plain reference to Origen may have been evoked by
some criticisms on the IIIrd Homily. (cf. p. 71)
St. Basil’s literalism and bold departure from the
allegorizing of Origen and from the milder mysticism of Eusebius are
remarked on in the Prolegomena. | “For I
am not ashamed of the gospel.”1692 Those
who have written about the nature of the universe have discussed at
length the shape of the earth. If it be spherical or cylindrical,
if it resemble a disc and is equally rounded in all parts, or if it has
the forth of a winnowing basket and is hollow in the
middle;1693
1693 θαλῆς καὶ
οἱ Στωϊκοὶ
καὶ οἱ ἀπ᾽
αὐτῶν
σφαιροειδῆ
τὴν γῆν.
᾽Αναξίμανδρος
λίθῳ κίονι
τὴν γῆν
προσφερῆ
τῶν
επιπέδων.
᾽Αναξιμένης,
τραπεζοειδῆ.
Λεύκιππος,
τυμπανοειδῆ.
Δημόκριτος,
δισκοειδῆ
μὲν τῷ
πλάτει,
κοίλην δὲ τὸ
μέσον.
Plut. περὶ τῶν
ἀρεσκ. iii. 10. Arist.
(De. Cœlo ii. 14) follows Thales. So Manilius i.
235:
“Ex quo colligitur
terrarumforma rotunda.” | all these
conjectures have been suggested by cosmographers, each one upsetting
that of his predecessor. It will not lead me to give less
importance to the creation of the universe, that the servant of God,
Moses, is silent as to shapes; he has not said that the earth is a hundred
and eighty thousand furlongs in circumference; he has not measured
into what extent of air its shadow projects itself whilst the sun
revolves around it, nor stated how this shadow, casting itself upon
the moon, produces eclipses. He has passed over in silence, as
useless, all that is unimportant for us. Shall I then prefer
foolish wisdom to the oracles of the Holy Spirit? Shall I not
rather exalt Him who, not wishing to fill our minds with these
vanities, has regulated all the economy of Scripture in view of the
edification and the making perfect of our souls? It is this
which those seem to me not to have understood, who, giving
themselves up to the distorted meaning of allegory, have undertaken
to give a majesty of their own invention to Scripture. It is
to believe themselves wiser than the Holy Spirit, and to bring forth
their own ideas under a pretext of exegesis. Let us hear
Scripture as it has been written.
2. “Let the earth bring forth the
living creature.”1694 Behold the
word of God pervading creation, beginning even then the efficacy which
is seen displayed to-day, and will be displayed to the end of the
world! As a ball, which one pushes, if it meet a declivity,
descends, carried by its form and the nature of the ground and does not
stop until it has reached a level surface; so nature, once put in
motion by the Divine command, traverses creation with an equal step,
through birth and death, and keeps up the succession of kinds through
resemblance, to the last.1695
1695
cf. note on Hom. v. p. 76. | Nature always
makes a horse succeed to a horse, a lion to a lion, an eagle to an
eagle, and preserving each animal by these uninterrupted successions
she transmits it to the end of all things. Animals do not see
their peculiarities destroyed or effaced by any length of time; their
nature, as though it had been just constituted, follows the course of
ages, for ever young.1696
1696 “Sed, si
quæque suo ritu procedit, et omnes
Fœdere naturæ certo
discrimina servant.”
Luc. v. 921. | “Let
the earth bring forth the living creature.” This command
has continued and earth does not cease to obey the Creator. For,
if there are creatures which are successively produced by their
predecessors, there are others that even to-day we see born from the
earth itself. In wet weather she brings forth grasshoppers and an
immense number of insects which fly in the air and have no names
because they are so small; she also produces mice and frogs. In
the environs of Thebes in Egypt, after abundant rain in hot weather,
the country is covered with field mice.1697
1697 cf. Plin.
ix. 84: Verum omnibus his fidem Nili inundatio affert
omnia exedente miraculo: quippe detegente eo musculi
reperiuntur inchoato opere genitalis aquæ terrœque, jam
parte corporis viventes, novissima effigie etiamnum
terrena.” So Mela De Nilo i. 9.
“Glebis etiam infundit animas, ex ipsoque humo vitalia
effingit,” and Ovid, Met. i. 42:
“Sic ubi deseruit madidos septemfluus
agros
Nilus, et antiquo sua flumina reddidit alveo,
Æthereoque recens exarsit sidere
limus,
Plurima cultores versis animalia
glebis
Inveniunt.” | We see mud alone produce eels; they do
not proceed from an egg, nor in any other manner; it is the earth alone
which gives them birth.1698
1698 Arist.
H.A. vi. 16. Αἱ ἐγχέλυς
γίγνονται εκ
τῶν
καλουμένων
γῆς ἐντέρων
ἃ αὐτόματα
συνίσταται
εν τῷ πηλῷ
καὶ ἐν τῇ γῇ
ἐνίκμῳ. Καὶ
ἤδη εἰσιν
ὠμμέναι αἱ
μὲν
ἐκδύνουσαι
ἐκ τούτων, αἱ
δὲ ἐν
διακνιζομένοις
καὶ
διαιρουμένοις
γίγνονται
φανεραί. | Let the earth
produce a living creature.”
Cattle are terrestrial and bent towards the
earth. Man, a celestial growth, rises superior to them as much by
the mould of his bodily conformation as by the dignity of his
soul. What is the form of quadrupeds? Their head is bent
towards the earth and looks towards their belly, and only pursues their
belly’s good. Thy head, O man! is turned towards heaven;
thy eyes look up.1699
1699 Arist.,
Part. An. iv. 10, 18. μόνον
ὀρθόν ἐστι
τῶν ζῴων ὁ
ἄνθρωπος. | When
therefore thou degradest thyself by the passions of the flesh, slave of
thy belly, and thy lowest parts, thou approachest animals without
reason and becomest like one of them.1700 Thou art called to more noble cares;
“seek those things which are above where Christ
sitteth.”1701 Raise thy
soul above the earth; draw from its natural conformation the rule of
thy conduct; fix thy conversation in heaven. Thy true country is
the heavenly Jerusalem;1702 thy fellow-citizens
and thy compatriots are “the first-born which are written in
heaven.”1703
3. “Let the earth bring forth the
living creature.” Thus when the soul of brutes appeared
it was not concealed in the earth, but it was born by the command of
God. Brutes have one and the same soul of which the common
characteristic is absence of reason. But each animal is
distinguished by peculiar qualities. The ox is steady, the ass is
lazy, the horse has strong passions, the wolf cannot be tamed, the fox
is deceitful, the stag timid, the ant industrious, the dog grateful and
faithful in his friendships. As each animal was created the
distinctive character of his nature appeared in him in due measure; in
the lion spirit, taste for solitary life, an unsociable
character. True tyrant of animals, he, in his natural arrogance,
admits but few to share his honours. He disdains his
yesterday’s food and never returns to the remains of the prey. Nature
has provided his organs of voice with such great force that often much
swifter animals are caught by his roaring alone. The panther,
violent and impetuous in his leaps, has a body fitted for his activity
and lightness, in accord with the movements of his soul. The bear
has a sluggish nature, ways of its own, a sly character, and is very
secret; therefore it has an analogous body, heavy, thick, without
articulations such as are necessary for a cold dweller in dens.
When we consider the natural and innate care that
these creatures without reason take of their lives we shall be induced
to watch over ourselves and to think of the salvation of our souls; or
rather we shall be the more condemned when we are found falling short
even of the imitation of brutes. The bear, which often gets
severely wounded, cares for himself and cleverly fills the wounds with
mullein, a plant whose nature is very astringent. You will also
see the fox heal his wounds with droppings from the pine tree; the
tortoise, gorged with the flesh of the viper, finds in the virtue of
marjoram a specific against this venomous animal1704
1704 Plut.
πότ.
τῶν. ζ. κ.τ.λ.
χελῶναι
μὲν
ὀρίγανον,
γαλαῖ δὲ
πήγανον,
ὅταν ὄφεως
φάγωσιν,
ἐπεσθίουσαι.
cf. Pliny xx. 68:
“Tragoriganum contra viperæ ictum
efficacissimum.” | and the serpent heals sore eyes by eating
fennel.1705
1705 ὁ δράκων ὁ τῷ
μαράθρω τὸν
ὀφθαλμὸν
ἀμβλυώπτοντα
λεπτύνων
καὶ
διαχαράττων.
Plut. πότερα τῶν
ζ. κ.τ.λ.
731. |
And is not reasoning intelligence eclipsed by
animals in their provision for atmospheric changes? Do we not see
sheep, when winter is approaching, devouring grass with avidity as if
to make provision for future scarcity? Do we not also see oxen,
long confined in the winter season, recognise the return of spring by a
natural sensation, and look to the end of their stables towards the
doors, all turning their heads there by common consent? Studious
observers have remarked that the hedgehog makes an opening at the two
extremities of his hole. If the wind from the north is going to
blow he shuts up the aperture which looks towards the north; if the
south wind succeeds it the animal passes to the northern
door.1706
1706 Ar., Hist.
An. ix. 6. περὶ δὲ τῆς
τῶν ἐχινων
αἰσθήσεως
συμβέβηκε
πολλαχοῦ
τεθεωρῆσθαι
ὅτι
μεταβαλλόντων
βορέων καὶ
νότων οἱ μὲν
ἐν τῇ γῇ τὰς
ὀπὰς αὑτῶν
μεταμείβουσι
οἱ δ᾽ ἐν ταῖς
οἰκιαις
τρεφόμενοι
μεταβάλλουσι
πρὸς τοὺς
τοίχους. | What
lesson do these animals teach man? They not only show us in
our Creator a care which extends to all beings, but a certain
presentiment of future even in brutes. Then we ought not to
attach ourselves to this present life and ought to give all heed to
that which is to come. Will you not be industrious for
yourself, O man? And will you not lay up in the present age
rest in that which is to come, after having seen the example of the
ant? The ant during summer collects treasures for
winter. Far from giving itself up to idleness, before this
season has made it feel its severity, it hastens to work with an
invincible zeal until it has abundantly filled its
storehouses. Here again, how far it is from being
negligent! With what wise foresight it manages so as to keep
its provisions as long as possible! With its pincers it cuts
the grains in half, for fear lest they should germinate and not
serve for its food. If they are damp it dries them; and it
does not spread them out in all weathers, but when it feels that the
air will keep of a mild temperature. Be sure that you will
never see rain fall from the clouds so long as the ant has left the
grain out.1707
1707 ὑετοῦ
ποιεῖται
σημεῖον ὁ
῎Αρατος
῾ἢ
κοίλης
μύρμηκες
ὀχῆς ἐξ ὤεα
πάντα
θᾶσσον
ἀνηνέγκαντο.᾽
καίτινες
οὐκ ὠ& 129·
γράφουσιν,
ἀλλὰ ἵνα
τοὺς
ἀποκειμένους
καρποὺς ὅταν
εὐρῶτα
συνάγοντας
αἴσθωνται
καὶ φοβηθῶσι
φθορὰν καὶ
σῆψιν
ἀναφερόντων,
ὑπερβάλλει
δὲ πᾶσαν
ἐπινοιαν
συνέσεως ἡ
τοῦ πυροῦ τῆς
βλαστήσεως
προκατάληψις.
Plut. ποτ.
τῶν. ζ. κ.τ.λ. 725. |
What language can attain to the marvels of the
Creator? What ear could understand them? And what time
would be sufficient to relate them? Let us say, then, with the
prophet, “O Lord, how manifold are thy works! in wisdom hast thou
made them all.”1708 We shall not
be able to say in self-justification, that we have learnt useful
knowledge in books, since the untaught law of nature makes us choose
that which is advantageous to us. Do you know what good you ought
to do your neighbour? The good that you expect from him
yourself. Do you know what is evil? That which you would
not wish another to do to you. Neither botanical researches nor
the experience of simples have made animals discover those which are
useful to them; but each knows naturally what is salutary and
marvellously appropriates what suits its nature.
4. Virtues exist in us also by nature, and
the soul has affinity with them not by education, but by nature
herself. We do not need lessons to hate illness, but by ourselves
we repel what afflicts us, the soul has no need of a master to teach us
to avoid vice. Now all vice is a sickness of the soul as virtue
is its health. Thus those have defined health well who have
called it a regularity in the discharge of natural functions; a
definition that can be applied without fear to the good condition of
the soul. Thus, without having need of lessons, the soul can
attain by herself to what is fit and conformable to nature.1709
1709 This is the
Stoic doctrine. “Stoicorum quidem facilis conclusio
est; qui cum finem bonorum esse senserint, congruere naturæ,
cumque ea convenienter vivere.” cf.
Cic., De Fin. iii. 7, 26, and De Nat. D. i. 14,
and Hor., Ep., i. x. 12. “Vivere naturæ
si convenienter oportet.” So the Stoics’ main
rule of life is ὁμολογουμένως
τῇ φύσει
ζῆν. But with Basil this
apparent disregard of the doctrine of original sin and the need
of grace for redemption must be understood in the light of the
catholic doctrine that sin is the corruption of human nature
(cf. Art. ix. of Original or Birth Sin), which nature,
though corrupt and prone to evil, retains capacities for
good. But these capacities do need grace and
training. cf. Basil’s Homily on Ps.
xlv. 166. “What is said about the Saviour had a
double sense on account of the nature of the Godhead and the
Economy of the incarnation. So, looking to the humanity of
God, it is said ‘thou hast loved righteousness and hated
iniquity,’ instead of saying ‘the rest of men by
toil and discipline and careful attention mostly attain a
disposition towards good and an aversion from vice. But
thou hast a kind of natural relationship to good and alienation
from iniquity.’ And so to us, if we will, it is not
hard to acquire a love of righteousness and a hatred of
iniquity.” i.e. In Christ, redeemed humanity
loves good, and all men ‘naturally’ do need toil and
discipline. The heredity of sin is recognised by
Basil. (e.g. in Hom. in Famen.
7.) Man fell from grace given, and must return to it.
(Serm. Ascet. in init.) It must always be remembered
that questions of original sin, the will, and grace never had the
same importance in the Greek as they had in the Latin
church. cf. Dr. Travers Smith on St. Basil (c. ix.
p. 108) and Böhringer (Das Vierte
Jahrhundert. Basil, p. 102) who remarks:
Wenn er auch noch von einer “Wieder
herstellung des freien Willens, den wir zu brauchbaren
Gefässen für den Herrn und zu jedem guten Werke
fähig Werden” (De spir. sanct. 18) spricht, so hat er
dies doch nirgends begründet, obschon er bei der Besprechung
der Folgen des Falls zuweilen sich äussert, es sei der
Mensch der von dem Schöpfer erhaltenen Freiheit beraubt
worden. Im Allgemeinen setzt er den freien Willen auch nach
dem Fall im Menschen so gut wieder Voraus, wie vor dem Fall, so
dass jene Aeusserungen kaum mehr als den Werth einer Redensart
haben. Im Ganzen eriunert seine Darstellung wieder an
diejenige des Athanasius, dessen Einfluss Man nicht verkennen
kann. | Hence it comes that temperance everywhere is
praised, justice is in honour, courage admired, and prudence the object
of all aims; virtues which concern the soul more than health concerns
the body. Children love1710
1710 In
Eph. vi. the word is
“obey.” | your
parents, and you, “parents provoke not your children to
wrath.”1711 Does not
nature say the same? Paul teaches us nothing new; he only
tightens the links of nature. If the lioness loves her cubs,
if the she wolf fights to defend her little ones, what shall man say
who is unfaithful to the precept and violates nature herself; or the
son who insults the old age of his father; or the father whose
second marriage has made him forget his first children?
With animals invincible affection unites parents
with children. It is the Creator, God Himself, who substitutes
the strength of feeling for reason in them. From whence it comes
that a lamb as it bounds from the fold, in the midst of a thousand
sheep recognises the colour and the voice of its mother, runs to her,
and seeks its own sources of milk. If its mother’s udders
are dry, it is content, and, without stopping, passes by more abundant
ones. And how does the mother recognise it among the many
lambs? All have the same voice, the same colour, the same smell,
as far at least as regards our sense of smell. Yet there is in
these animals a more subtle sense than our perception which makes them
recognise their own.1712
1712 Fialon quotes
Luc. ii. 367–370:
“Præterea teneri tremulis cum vocibus
hædi
Cornigeras norunt matres, agnique petulci
Balantum pecudes: ita, quod natura reposcit,
Ad sua quisque fere decurrunt ubera
lactis.” | The little
dog has as yet no teeth, nevertheless he defends himself with his mouth
against any one who teases him. The calf has as yet no horns,
nevertheless he already knows where his weapons will grow.1713
1713 cf. Ovid
(Halieut. ad init.):
“Accepit mundus legem; dedit arma per omnes,
Admonuitque sui. Vitulus sic namque minatur,
Qui nondum gerit in tenera jam cornua
fronte.” | Here we have evident proof that the
instinct of animals is innate, and that in all beings there is nothing
disorderly, nothing unforeseen. All bear the marks of the wisdom
of the Creator, and show that they have come to life with the means of
assuring their preservation.
The dog is not gifted with a share of reason; but
with him instinct has the power of reason. The dog has learnt by
nature the secret of elaborate inferences, which sages of the world,
after long years of study, have hardly been able to disentangle.
When the dog is on the track of game, if he sees it divide in different
directions, he examines these different paths, and speech alone fails
him to announce his reasoning. The creature, he says, is gone
here or there or in another direction. It is neither here nor
there; it is therefore in the third direction. And thus,
neglecting the false tracks, he discovers the true one. What more
is done by those who, gravely occupied in demonstrating theories, trace
lines upon the dust and reject two propositions to show that the third
is the true one?1714
1714 cf.
Plutarch (ποτ.
των ζ.φρ.
κ.τ.λ
726). οἱ δὲ
διαλεκτικοί
φασι τὸν
κύνα τῷ διὰ
πλειόνων
διεζευγμένῳ
χρώμενον ἐν
τοῖς
πολυσχιδέσιν
ἀτραποῖς
συλλογίζεσθαι
πρὸς ἑαυτὸν
ἤτοι τήνδε
τὸ θηρίον
ὥρμηκεν ἢ
τήνδε ἢ
τήνδε· ἀλλὰ
μὴν οὔτε
τήνδε οὔτε
τήνδε, τήνδε
λοιπὸν
ἄρα. But the dog is said to smell
the first, the second, and the third. If he started off
on the third without smelling, he would reason. As it is,
there is no “syllogism.” |
Does not the gratitude of the dog shame all who
are ungrateful to their benefactors? Many are said to have fallen
dead by their murdered masters in lonely places.1715
1715 Also taken
from Plutarch (πότερα τῶν
ζ 726), who tells
stories of a dog found by King Pyrrhus on a journey, and of
Hesiod’s dog. | Others, when a crime has just been
committed, have led those who were searching for the murderers, and
have caused the criminals to be brought to justice. What will
those say who, not content with not loving the Master who has
created them and nourished them, have for their friends men whose
mouth attacks the Lord, sitting at the same table with them, and,
whilst partaking of their food, blaspheme Him who has given it to
them?
5. But
let us return to the spectacle of creation. The easiest animals
to catch are the most productive. It is on account of this that
hares and wild goats produce many little ones, and that wild sheep have
twins, for fear lest these species should disappear, consumed by
carnivorous animals. Beasts of prey, on the contrary, produce
only a few and a lioness with difficulty gives birth to one
lion;1716
1716 cf.
Herod. iii. 108. Aristotle (Hist. An. vi. 31) refutes
this. | because, if
they say truly, the cub issues from its mother by tearing her with
its claws; and vipers are only born by gnawing through the womb,
inflicting a proper punishment on their mother.1717
1717 cf. Pliny
(x. 72): “Tertia die intra uterum catulos excludit,
deinde singulos singulis diebus parit, viginti fere numero.
Itaque ceteræ, tarditatis impatientes, perrumpunt latera,
occisa parente. cf. Herod. iii.
109.
So Prudentius (Hamartigenia 583):
“Sic vipera, ut aiunt,
Dentibus emoritur fusæ per viscera
prolis.”
See Sir T. Browne’s Vulgur
Errors, iii. 16. | Thus in nature all has been
foreseen, all is the object of continual care. If you
examine the members even of animals, you will find that the
Creator has given them nothing superfluous, that He has omitted
nothing that is necessary. To carnivorous animals He has
given pointed teeth which their nature requires for their
support. Those that are only half furnished with teeth have
received several distinct receptacles for their food. As it
is not broken up enough in the first, they are gifted with the
power of returning it after it has been swallowed, and it does not
assimilate until it has been crushed by rumination. The
first, second, third, and fourth stomachs of ruminating animals do
not remain idle; each one of them fulfils a necessary
function.1718
1718 Pliny (xi. 78)
says ruminantibus geminus, but this is supposed to be
a misreading for quadrigeminus, or a mistaken
interpretation of Aristotle (H.A. ii. 19), whom Basil is no
doubt following. | The neck
of the camel is long so that it may lower it to its feet and reach
the grass on which it feeds. Bears, lions, tigers, all
animals of this sort, have short necks buried in their shoulders;
it is because they do not live upon grass and have no need to bend
down to the earth; they are carnivorous and eat the animals upon
whom they prey.
Why has the elephant a trunk? This enormous
creature, the greatest of terrestrial animals, created for the terror
of those who meet it, is naturally huge and fleshy. If its neck
was large and in proportion to its feet it would be difficult to
direct, and would be of such an excessive weight that it would make it
lean towards the earth. As it is, its head is attached to the
spine of the back by short vertebrae and it has its trunk to take the
place of a neck, and with it it picks up its food and draws up its
drink. Its feet, without joints,1719
1719 See Sir
T. Browne, Vulgar Errors, iii. 1. |
like united columns, support the weight of its body. If it were
supported on lax and flexible legs, its joints would constantly give
way, equally incapable of supporting its weight, should it wish either
to kneel or rise. But it has under the foot a little ankle joint
which takes the place of the leg and knee joints whose mobility would
never have resisted this enormous and swaying mass. Thus it had
need of this nose which nearly touches its feet. Have you seen
them in war marching at the head of the phalanx, like living towers, or
breaking the enemies’ battalions like mountains of flesh with
their irresistible charge? If their lower parts were not in
accordance with their size they would never have been able to hold
their own. Now we are told that the elephant lives three hundred
years and more,1720
1720 Arist.
H.A. viii. 12 and ix. 72. Pliny vii.
10. | another reason for
him to have solid and unjointed feet. But, as we have said, his
trunk, which has the form and the flexibility of a serpent, takes its
food from the earth and raises it up. Thus we are right in saying
that it is impossible to find anything superfluous or wanting in
creation. Well! God has subdued this monstrous animal to us
to such a point that he understands the lessons and endures the blows
we give him; a manifest proof that the Creator has submitted all to our
rule, because we have been made in His image. It is not in great
animals only that we see unapproachable wisdom; no less wonders are
seen in the smallest. The high tops of the mountains which, near
to the clouds and continually beaten by the winds, keep up a perpetual
winter, do not arouse more admiration in me than the hollow valleys,
which escape the storms of lofty peaks and preserve a constant mild
temperature. In the same way in the constitution of animals I am
not more astonished at the size of the elephant, than at the mouse, who
is feared by the elephant, or at the scorpion’s delicate sting,
which has been hollowed like a pipe by the supreme artificer to throw
venom into the wounds it makes. And let nobody accuse the Creator
of having produced venomous animals, destroyers and enemies of our
life. Else let them consider it a crime in the schoolmaster when
he disciplines the restlessness of youth by the use of the rod and whip
to maintain order.1721
6. Beasts bear witness to the faith. Hast
thou confidence in the Lord? “Thou shalt walk upon the asp and the basilisk
and thou shalt trample under feet the lion and the
dragon.”1722 With faith
thou hast the power to walk upon serpents and scorpions. Do you
not see that the viper which attached itself to the hand of Paul,
whilst he gathered sticks, did not injure him, because it found the
saint full of faith? If you have not faith, do not fear beasts so
much as your faithlessness, which renders you susceptible of all
corruption. But I see that for a long time you have been asking
me for an account of the creation of man, and I think I can hear you
all cry in your hearts, We are being taught the nature of our
belongings, but we are ignorant of ourselves. Let me then speak
of it, since it is necessary, and let me put an end to my
hesitation. In truth the most difficult of sciences is to know
one’s self. Not only our eye, from which nothing outside us
escapes, cannot see itself; but our mind, so piercing to discover the
sins of others, is slow to recognise its own faults.1723 Thus my speech, after eagerly
investigating what is external to myself, is slow and hesitating in
exploring my own nature. Yet the beholding of heaven and earth
does not make us know God better than the attentive study of our being
does; I am, says the Prophet, fearfully and wonderfully
made;1724 that is to say,
in observing myself I have known Thy infinite wisdom.1725
1725 “E
cœlo descendit γνῶθι
σεαυτόν”
(Juv. xi. 27). Socrates, Chilo, Thales, Cleobulus, Bias,
Pythagoras, have all been credited with the saying.
“On reconnaît ici le précepte fécond de
l’école socratique. L’église chrétienne s’en empara comme
de tout ce qu’elle trouvait de grand et de bon dans
l’ancienne Grèce. Fialon.
St. Basil has a Homily on the text
πρόσεχε
σεαυτῷ (Deut. xv. 9, lxx.) | And God said “Let us make
man.”1726 Does not
the light of theology shine, in these words, as through windows; and
does not the second Person show Himself in a mystical way, without
yet manifesting Himself until the great day? Where is the Jew
who resisted the truth and pretended that God was speaking to
Himself? It is He who spoke, it is said, and it is He who
made. “Let there be light and there was
light.” But then their words contain a manifest
absurdity. Where is the smith, the carpenter, the shoemaker,
who, without help and alone before the instruments of his trade,
would say to himself; let us make the sword, let us put together the
plough, let us make the boot? Does he not perform the work of
his craft in silence? Strange folly, to say that any one has
seated himself to command himself, to watch over himself, to
constrain himself, to hurry himself, with the tones of a
master! But the unhappy creatures are not afraid to calumniate
the Lord Himself. What will they not say with a tongue so well
practised in lying? Here, however, words stop their mouth;
“And God said let us make man.” Tell me; is there
then only one Person? It is not written “Let man be
made,” but, “Let us make man.” The preaching
of theology remains enveloped in shadow before the appearance of him
who was to be instructed, but, now, the creation of man is expected,
that faith unveils herself and the dogma of truth appears in all its
light. “Let us make man.” O enemy of Christ,
hear God speaking to His Co-operator, to Him by Whom also He made
the worlds, Who upholds all things by the word of His
power.1727 But He
does not leave the voice of true religion without answer. Thus
the Jews, race hostile to truth, when they find themselves pressed,
act like beasts enraged against man, who roar at the bars of their
cage and show the cruelty and the ferocity of their nature, without
being able to assuage their fury. God, they say, addresses
Himself to several persons; it is to the angels before Him that He
says, “Let us make man.” Jewish fiction! a fable
whose frivolity shows whence it has come. To reject one
person, they admit many. To reject the Son, they raise
servants to the dignity of counsellors; they make of our fellow
slaves the agents in our creation. The perfect man attains the
dignity of an angel; but what creature can be like the
Creator? Listen to the continuation. “In our
image.” What have you to reply? Is there one image
of God and the angels? Father and Son have by absolute
necessity the same form, but the form is here understood as becomes
the divine, not in bodily shape, but in the proper qualities of
Godhead. Hear also, you who belong to the new
concision1728 and who, under
the appearance of Christianity, strengthen the error of the
Jews.1729 To Whom
does He say, “in our image,” to whom if it is not to Him
who is “the brightness of His glory and the express image of
His person,”1730 “the image
of the invisible God”?1731 It is
then to His living image, to Him Who has said “I and my Father
are one,”1732 “He that
hath seen me hath seen the Father,”1733
that God says “Let us make man in our image.”
Where is the unlikeness1734
1734 τὸ
ἀνόμοιον.
Arius had taught that the Persons are ἀνόμοιοι
πάμπαν
ἀλλήλων. | in these Beings
who have only one image? “So God created
man.”1735
It is not “They
made.” Here Scripture avoids the plurality of the
Persons. After having enlightened the Jew, it dissipates the
error of the Gentiles in putting itself under the shelter of unity,
to make you understand that the Son is with the Father, and guarding
you from the danger of polytheism. He created him in the image
of God. God still shows us His co-operator, because He does
not say, in His image, but in the image of God.
If God permits, we will say later in what way man was
created in the image of God, and how he shares this resemblance.
Today we say but only one word. If there is one image, from
whence comes the intolerable blasphemy of pretending that the Son is
unlike the Father? What ingratitude! You have yourself
received this likeness and you refuse it to your Benefactor! You
pretend to keep personally that which is in you a gift of grace, and
you do not wish that the Son should keep His natural likeness to Him
who begat Him.
But evening, which long ago sent the sun to the west,
imposes silence upon me. Here, then, let me be content with what
I have said, and put my discourse to bed. I have told you enough
up to this point to excite your zeal; with the help of the Holy Spirit
I will make for you a deeper investigation into the truths which
follow. Retire, then, I beg you, with joy, O Christ-loving
congregation, and, instead of sumptuous dishes of various delicacies,
adorn and sanctify your tables with the remembrance of my words.
May the Anomœan be confounded, the Jew covered with shame, the
faithful exultant in the dogmas of truth, and the Lord glorified, the
Lord to Whom be glory and power, world without end.
Amen. E.C.F. INDEX & SEARCH
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