About that we love that we love: it is obvious, for we desire that one does not only know what is good, but also loves it.
We love that we love that is good: for in man a love for what is bad can exist alongside a love for what is good, and the good for us will be that the first diminishes and the last grows. For animals love a sensual life, plants a vegetative life, but man should recognize that these things are only imprints from God their creator, and return (like the son in the gospel [Luke 15]) to his true being, eternal truth, and eternal and true love.
We know about our being, knowledge and love by inner enlightenment; but about the outcome of their good or bad use we do not know, but need to have or look for truthful witness about these things, which we shall treat later. Instead, we will now continue with what we already started, from the City of God, not in a state of pilgrimage and mortality, but immortal in the heavens, about the angels who forever maintain their allegiance to God, separated, as we told, from those that fell from God and became darkness.
Thursday, May 26, 2011
II.1 chapter 27
Man chooses misery above death or being not at all. Even nature in all its movements confirms that it wants preservation: all living beings, even plants, strive for life. This is a proof that we love that we are.
About that we love that we know: one does not like to be deceived; one desires to know the truth, even if it hurts, above knowing nothing or being deceived. This attitude and right judgement is in man only, not in any other living being, although some animals have better senses; for man is enlightened from within, through which we can distinguish by an intellectual idea between just and unjust.
About that we love that we know: one does not like to be deceived; one desires to know the truth, even if it hurts, above knowing nothing or being deceived. This attitude and right judgement is in man only, not in any other living being, although some animals have better senses; for man is enlightened from within, through which we can distinguish by an intellectual idea between just and unjust.
II.1 chapter 26
Do these three things in man, being, knowledge and love, form a unity in him too?
Man is made in the image of God, although he is not equal to God, rather, very far removed from him: not eternal, nor, to say all in a word, of the same being. But because man is the image of God we find the same unity: we are; we know that we are, we know that we love; and we love that we are, and love that we know.
These things are sure, not bothered by sceptical questions; for they are not dependent from any deceivable senses. Because: if I were deceived, I would therefore be; and therefore I can know that I am. Moreover, I know that I love: because I may be deceived in my love, but even if I loved false things, I would know that I loved. Finally, who does not love that he is, because to be happy, one has to be, and who does not desire happiness?
[Note: the last backward transitivity of desire does not seem to apply. If we desire to be married to Mary (D(p)), but it is impossible to marry Mary without killing John (p ↔ q), it does not follow that we desire to kill John (D(q)).]
[Note that Descartes took the same argument for being as a starting point of his metaphysics: dubio, ergo (cogito, ergo) sum.]
Man is made in the image of God, although he is not equal to God, rather, very far removed from him: not eternal, nor, to say all in a word, of the same being. But because man is the image of God we find the same unity: we are; we know that we are, we know that we love; and we love that we are, and love that we know.
These things are sure, not bothered by sceptical questions; for they are not dependent from any deceivable senses. Because: if I were deceived, I would therefore be; and therefore I can know that I am. Moreover, I know that I love: because I may be deceived in my love, but even if I loved false things, I would know that I loved. Finally, who does not love that he is, because to be happy, one has to be, and who does not desire happiness?
[Note: the last backward transitivity of desire does not seem to apply. If we desire to be married to Mary (D(p)), but it is impossible to marry Mary without killing John (p ↔ q), it does not follow that we desire to kill John (D(q)).]
[Note that Descartes took the same argument for being as a starting point of his metaphysics: dubio, ergo (cogito, ergo) sum.]
II.1 chapter 25
Do we not find the same trichotomy of being, knowing, and loving, in man?
In the philosophy we find the same trichotomy: it has been divided in physics, logic, and ethics. These three correspond to three necessary things with which a human artificer is able to make something: nature, education, use. [Compare the four causes from Aristotle: working cause (artificer), material cause (nature), formal cause (education), final cause (use).] Here within use I do not distinguish between use for a purpose and enjoying something, although we know there is this difference: the things of time should rather be used than enjoyed, because the last becomes the eternal things (but the opposite is often done).
If our nature would be from ourself, we would produce our own knowledge (and not have to learn it) and our joy would return to itself (and need nothing external); but as God is our creator, we have to learn from him and our joy has to be turned to him.
In the philosophy we find the same trichotomy: it has been divided in physics, logic, and ethics. These three correspond to three necessary things with which a human artificer is able to make something: nature, education, use. [Compare the four causes from Aristotle: working cause (artificer), material cause (nature), formal cause (education), final cause (use).] Here within use I do not distinguish between use for a purpose and enjoying something, although we know there is this difference: the things of time should rather be used than enjoyed, because the last becomes the eternal things (but the opposite is often done).
If our nature would be from ourself, we would produce our own knowledge (and not have to learn it) and our joy would return to itself (and need nothing external); but as God is our creator, we have to learn from him and our joy has to be turned to him.
II.1 chapter 24
How can you explain the full origin of creation in God?
We believe that the Father begot the Word, which is the wisdom by which everything is made, and is of the same unity, eternity and goodness; and that the Holy Spirit is the Spirit of the Father and the Son, and the same in being and eternity. Still these are united as one almighty God. The Holy Spirit may be called the holiness of both, or, more explicit, the goodness of both, although the Father and the Son are both holy and good.
So this is the origin of the City of God: God made it; the wise are by illumination from God; the happiness is from enjoying in God. It is, it sees, it loves: in God's eternity is its life; in God's truth its light; in God's goodness its joy.
We believe that the Father begot the Word, which is the wisdom by which everything is made, and is of the same unity, eternity and goodness; and that the Holy Spirit is the Spirit of the Father and the Son, and the same in being and eternity. Still these are united as one almighty God. The Holy Spirit may be called the holiness of both, or, more explicit, the goodness of both, although the Father and the Son are both holy and good.
So this is the origin of the City of God: God made it; the wise are by illumination from God; the happiness is from enjoying in God. It is, it sees, it loves: in God's eternity is its life; in God's truth its light; in God's goodness its joy.
Thursday, May 19, 2011
II.1 chapter 23
It is strange that Origen asserts that the earth is a prison for an already fallen soul to prevent further evil, because he ignores the word in the Bible that God saw that it was good. In this creation, had no one sinned, the world would have been filled and beautified with natures good without exception; and though there is sin, all things are not therefore full of sin, for the great majority of the heavenly inhabitants preserve their nature's integrity. And even fallen natures contribute to Gods plan and orderliness of the world producing beauty.
Moreover he asserts that the different bodies are possessed by different souls, in the degree that they were good or bad; but that is easily contradicted because every man received the same earthly body even before doing any sin, and because the orderliness of the world cannot correlate with an accidental ordering of fallen souls.
So we conclude with what we have stated: that we can answer the following questions about the world: Who created it? God. How? Through the word of God. Why? Because he is good. If these three facts are a mystical indication of the trinity of God, of the Father, the Son, and the Holy Spirit, we cannot explore in this book completely [see also the later book of Augustine, 'De Trinitate'].
Moreover he asserts that the different bodies are possessed by different souls, in the degree that they were good or bad; but that is easily contradicted because every man received the same earthly body even before doing any sin, and because the orderliness of the world cannot correlate with an accidental ordering of fallen souls.
So we conclude with what we have stated: that we can answer the following questions about the world: Who created it? God. How? Through the word of God. Why? Because he is good. If these three facts are a mystical indication of the trinity of God, of the Father, the Son, and the Holy Spirit, we cannot explore in this book completely [see also the later book of Augustine, 'De Trinitate'].
II.1 chapter 22
But are there not some creatures which are only harmful?
At present they may be, because it is a just punishment for our fallen nature. But we should discover how everything has its own good, if it is in right use. Even the small things show greatness of the wisdom of their creator.
There are some (Manichaeans) who do not want to admit this because they think there is a source of evil separate from God which produced this... But they would see they were mistaken if they saw that God is unchangeable and never harmed by evil, and that the human soul which can be deprived from the good by its own will and sin, is created by God and thus far different from its creator.
At present they may be, because it is a just punishment for our fallen nature. But we should discover how everything has its own good, if it is in right use. Even the small things show greatness of the wisdom of their creator.
There are some (Manichaeans) who do not want to admit this because they think there is a source of evil separate from God which produced this... But they would see they were mistaken if they saw that God is unchangeable and never harmed by evil, and that the human soul which can be deprived from the good by its own will and sin, is created by God and thus far different from its creator.
II.1 chapter 21
What do the words "God saw that it was good" indicate exactly?
It does not mean that God became a knowledge he did not have before he made it. For God does not have a body, such that seeing and thinking would be different, but is eternal and unchangeable, such that the past, present and future are comprehended without transition of thought.
It is instead a statement of approval for us to know it was Gods will that was why it was created. This also Plato has assigned as the most sufficient reason for the creation of the world, that good works might be made by a good God. This completes our knowledge about the creation:
It does not mean that God became a knowledge he did not have before he made it. For God does not have a body, such that seeing and thinking would be different, but is eternal and unchangeable, such that the past, present and future are comprehended without transition of thought.
It is instead a statement of approval for us to know it was Gods will that was why it was created. This also Plato has assigned as the most sufficient reason for the creation of the world, that good works might be made by a good God. This completes our knowledge about the creation:
- who created, was God;
- how it was created, was by the word of God
- why it was created, the will of God.
II.1 chapter 20
God stated the light was good. But of the light and darkness together it is not stated there that it is good (only of the visible light and darkness by the heavenly lights, where darkness is no subject of disapprobation): although God did ordain the darkness in the feelings of the evil angels, he never approved of it.
II.1 chapter 19
The meaning of some places in the Bible is hidden; but although it can be advantageous when it brings forth many truthful insights, it has to be noted that it always can be confirmed by obvious facts or other places in the Bible that are more clear.
In this way we can state the following: that with the creation of the light we can understand the angels to be created; and that a separation has been made between the holy angels and evil angels when it is said that God separated light from darkness. Gods could make this separation even before the evil angels were fallen, by his foreknowledge; and by the same he saw that these angels would persist in the darkness of pride.
In this way we can state the following: that with the creation of the light we can understand the angels to be created; and that a separation has been made between the holy angels and evil angels when it is said that God separated light from darkness. Gods could make this separation even before the evil angels were fallen, by his foreknowledge; and by the same he saw that these angels would persist in the darkness of pride.
II.1 chapter 18
For God would never have created any, I do not say angel, but even man, whose future wickedness he foreknew, unless he had equally known to what uses in behalf of the good he could turn him. In the orderliness of the world evil occurs as a contrast to the good, therefore making the good more beautiful.
II.1 chapter 17
How does evil influence nature?
Vice is contrary to nature, such that it can only damage it. It would be no vice to depart from God if it were not better to nature to abide with God. The word vice already suggests that there has to be a better nature. Likewise the evil will is a witness of a prior good nature.
But God, as he is the supremely good creator of good natures, so is he of evil wills the most just ruler; so that, while they make an ill use of good natures, he makes a good use even of evil wills. It has been always determined by God in his foreknowledge how he would use evil for good purpose.
Vice is contrary to nature, such that it can only damage it. It would be no vice to depart from God if it were not better to nature to abide with God. The word vice already suggests that there has to be a better nature. Likewise the evil will is a witness of a prior good nature.
But God, as he is the supremely good creator of good natures, so is he of evil wills the most just ruler; so that, while they make an ill use of good natures, he makes a good use even of evil wills. It has been always determined by God in his foreknowledge how he would use evil for good purpose.
II.1 chapter 16
When it is said that an angel exceeds other creatures, is it not impossible to maintain this for the angels that became evil?
The first we say due to an ordering in nature: from inanimate to animate, sensitive, intellectual, and finally immortal is higher than mortal. But there is another ordering according to utility or advantage, which is influenced by our will or love. Therefore in the scale of a just will, good men are of greater value than fallen angels.
The first we say due to an ordering in nature: from inanimate to animate, sensitive, intellectual, and finally immortal is higher than mortal. But there is another ordering according to utility or advantage, which is influenced by our will or love. Therefore in the scale of a just will, good men are of greater value than fallen angels.
II.1 chapter 15
It is certain that there is no evil from the beginning. When it is said "The devil sins from the beginning" (1 John 3:8) it is not meant "from the beginning of his creation". The same with other texts in the Bible: they indicate his fallen state.
For everything, even the smallest creatures, is created by God; and God has not made anything evil.
For everything, even the smallest creatures, is created by God; and God has not made anything evil.
II.1 chapter 14
From the devil it is said: "He abode not in the truth, because the truth is not in him" (Gospel according to John, chapter 8, verse 44). This does not mean that the second part "because the truth is not in him" means to indicate a cause; but it indicates an outcome. We might rephrase: "We can judge he abode not in the truth, because we can see the truth has left him".
II.1 chapter 13
From all this, it will readily occur to any one that the blessedness which an intelligent being desires as its legitimate object results from a combination of these two things, namely, that it uninterruptedly enjoy the unchangeable good, which is God; and that it be delivered from all dubiety, and know certainly that it shall eternally abide in the same enjoyment.
We believe the holy angels do have this blessedness; and still it is impossible that the angels which became evil could have had the same certain blessedness. So one should have to hold that the holy angels received this certain blessedness only later, unless one holds that they were unequal from the beginning. Or one could advocate that the angels which became evil refused the obidience to God from the beginning and therefore never received any blessedness.
We believe the holy angels do have this blessedness; and still it is impossible that the angels which became evil could have had the same certain blessedness. So one should have to hold that the holy angels received this certain blessedness only later, unless one holds that they were unequal from the beginning. Or one could advocate that the angels which became evil refused the obidience to God from the beginning and therefore never received any blessedness.
II.1 chapter 12
For who would deny that first man in paradise took part in blessedness too, before sinning against God?
And even in the present we call blessed, whom we see leading a righteous and holy life, in hope of immortality, who have no harrowing remorse of conscience, but obtain readily divine remission of the sins of their present infirmity. They are blessed because they live in hope of the outcome of their life that is sure, being informed by revelation, in a just and secret judgement that deceives nobody. Although they are less happy in their present life they are even more blessed than first man in paradise, because they are not ignorant or unsure of the outcome.
And even in the present we call blessed, whom we see leading a righteous and holy life, in hope of immortality, who have no harrowing remorse of conscience, but obtain readily divine remission of the sins of their present infirmity. They are blessed because they live in hope of the outcome of their life that is sure, being informed by revelation, in a just and secret judgement that deceives nobody. Although they are less happy in their present life they are even more blessed than first man in paradise, because they are not ignorant or unsure of the outcome.
II.1 chapter 11
But is evil not too from the beginning? Otherwise, when did it come into existence?
Evil is not from the beginning, but some of the angels departed from the wisdom in which they took part from creation. It however poses us for a problem to think about their partaking in that wisdom and blessedness compared to the holy angels which did stay in that wisdom. For we believe that they had a blessedness that was not ignorant of the future, and that did not have to fear the possibility of change on the other hand.
Blessedness, like wisdom, is perfect in God; but to the extent of their nature the angels could take part of it, though not like God.
Evil is not from the beginning, but some of the angels departed from the wisdom in which they took part from creation. It however poses us for a problem to think about their partaking in that wisdom and blessedness compared to the holy angels which did stay in that wisdom. For we believe that they had a blessedness that was not ignorant of the future, and that did not have to fear the possibility of change on the other hand.
Blessedness, like wisdom, is perfect in God; but to the extent of their nature the angels could take part of it, though not like God.
II.1 chapter 10
What is the relation in being between God and the world he created? Is it the case that everything came forth from the One, like the school of Plato says?
Only God is one and therefore unchangeable. From this everything which is good is created, but not being one and therefore changeable.
They are created, not emanated. Because what is begotten from the one good, is one too and identical; these two we call the Father and the Son, and they are together with their Spirit, called the Holy Spirit, which is not identical with the Father nor with the Son, but likewise one and unchangeable, one God.
The trinity of God is distinct (though the same), not a singularity; but inseparable. Other things can be deprived of what they are grouped with; but the trinity in God is what it is with.
Therefore we only call that one, which is divine, because in it quality and substance are one; and because it does not need any quality from outside.
The wisdom with which God created the world is likewise one, but called 'manifold' because it contains many things, all the invisible and unchangeable reasons with which the visible and changeable things were made.
Only God is one and therefore unchangeable. From this everything which is good is created, but not being one and therefore changeable.
They are created, not emanated. Because what is begotten from the one good, is one too and identical; these two we call the Father and the Son, and they are together with their Spirit, called the Holy Spirit, which is not identical with the Father nor with the Son, but likewise one and unchangeable, one God.
The trinity of God is distinct (though the same), not a singularity; but inseparable. Other things can be deprived of what they are grouped with; but the trinity in God is what it is with.
Therefore we only call that one, which is divine, because in it quality and substance are one; and because it does not need any quality from outside.
The wisdom with which God created the world is likewise one, but called 'manifold' because it contains many things, all the invisible and unchangeable reasons with which the visible and changeable things were made.
II.1 chapter 9
Can you say more about the City of God?
Part of it are the holy angels. We do not know everything about them; the Bible does not have an explicit word when they were created (only that they are certainly created by God). But we can derive that they were created at the first day where it is said that God created the light, because they are said (the book of Job, chapter 38, verse 7) to have been present during the other works of creation.
They are the light not in themselves, but in God. Only if they depart from this light they become impure, as are all those who are called evil spirits. Therefore there is no other source of evil than deprivation of the good of God.
Part of it are the holy angels. We do not know everything about them; the Bible does not have an explicit word when they were created (only that they are certainly created by God). But we can derive that they were created at the first day where it is said that God created the light, because they are said (the book of Job, chapter 38, verse 7) to have been present during the other works of creation.
They are the light not in themselves, but in God. Only if they depart from this light they become impure, as are all those who are called evil spirits. Therefore there is no other source of evil than deprivation of the good of God.
Wednesday, May 18, 2011
II.1 chapter 8
What about the seventh day?
When it is said that God rested on the seventh day of all his works, we shouldn't understand this in a childish fashion, as if work were a toil to God; it means the rest of them, which believe in him. It is a rest both in God, by them that in this life first in part have come near to him through belief, and caused by God.
When it is said that God rested on the seventh day of all his works, we shouldn't understand this in a childish fashion, as if work were a toil to God; it means the rest of them, which believe in him. It is a rest both in God, by them that in this life first in part have come near to him through belief, and caused by God.
II.1 chapter 7
What were these days of creation like?
God created the light on the first day, and made the movement of it that made morning and evening. How this exactly happened we cannot say. We can however understand allegorical about it that the knowledge of God in comparison with the knowledge of us is like the light of the morning to the evening. (Our knowledge is not the opposite, like the night to the morning, but a modification of it.) And when our knowledge is directed to praise and love of the Creator, it will return to the light of the morning.
In this way we can see the first day as the return to the knowledge of God; the second to the knowledge of the heaven, the third to the knowledge of the earth, the fourth to the knowledge of the heavenly lights, the fifth to the knowledge of the fishes and birds, the sixth to the knowledge of man.
God created the light on the first day, and made the movement of it that made morning and evening. How this exactly happened we cannot say. We can however understand allegorical about it that the knowledge of God in comparison with the knowledge of us is like the light of the morning to the evening. (Our knowledge is not the opposite, like the night to the morning, but a modification of it.) And when our knowledge is directed to praise and love of the Creator, it will return to the light of the morning.
In this way we can see the first day as the return to the knowledge of God; the second to the knowledge of the heaven, the third to the knowledge of the earth, the fourth to the knowledge of the heavenly lights, the fifth to the knowledge of the fishes and birds, the sixth to the knowledge of man.
II.1 chapter 6
But how are time and eternity related?
Time is through movement. Therefore there was no time before God made the world, but time was created with the world. This time came to being in the first six or seven days of creation, in which there is said to be morning and evening.
Time is through movement. Therefore there was no time before God made the world, but time was created with the world. This time came to being in the first six or seven days of creation, in which there is said to be morning and evening.
II.1 chapter 5
Another answer to them who say that it is impossible that an unchangeable and eternal God created the world at a particular, unique time: the same vain thesis could be made about the particular place in which the world was made: why was it created at this place, and not elsewhere? Because we say that God is (incorporeal) present everywhere, just like he is eternal, and not bound to this particular place.
Therefore if doubting that the world could be created at a particular place by the omnipresent God is as futile as doubting that the world could be created at a particular time by the eternal God.
Therefore if doubting that the world could be created at a particular place by the omnipresent God is as futile as doubting that the world could be created at a particular time by the eternal God.
II.1 chapter 4
What does the Bible say about God and the world?
The Bible tells us that God has made the world. The prophet who said that was not a witness of those things, however; but the Wisdom of God, through which everything is made, and who is in the heart of who believes, spoke within, without sound, to the prophets of his works.
We know that there is an alternative for the theory of creation: the theory of eternal repetition of what is in the world, or one could call that eternal creation. How could an unchangeable eternal God make the world at a particular time: how can such a unique (non-repeated) change be possible, if his will never changes (as Epicurus points out)?
First, it is hard to deny that God created the world, because the world is that beautiful, that it cannot exist through something else than God, who has unutterable and invisible greatness, and is unutterable and invisible beauty too.
Second, it is anyway impossible to deny all unique (non-repeated) changes, and say every change is repeated from eternity; because then there never could be any everlasting and complete happiness (but only recurring periods of happiness and unhappiness).
We therefore believe the unchangeable and eternal God did not change his will when making the world.
The Bible tells us that God has made the world. The prophet who said that was not a witness of those things, however; but the Wisdom of God, through which everything is made, and who is in the heart of who believes, spoke within, without sound, to the prophets of his works.
We know that there is an alternative for the theory of creation: the theory of eternal repetition of what is in the world, or one could call that eternal creation. How could an unchangeable eternal God make the world at a particular time: how can such a unique (non-repeated) change be possible, if his will never changes (as Epicurus points out)?
First, it is hard to deny that God created the world, because the world is that beautiful, that it cannot exist through something else than God, who has unutterable and invisible greatness, and is unutterable and invisible beauty too.
Second, it is anyway impossible to deny all unique (non-repeated) changes, and say every change is repeated from eternity; because then there never could be any everlasting and complete happiness (but only recurring periods of happiness and unhappiness).
We therefore believe the unchangeable and eternal God did not change his will when making the world.
Tuesday, May 17, 2011
II.1 chapter 3
How do you interpret the Bible?
Through prophets and apostles God has revealed himself to man, and has given the canonical scriptures too by means of them. The scriptures of the Bible have a dignity and significance, and we give them faith in all the things of which we should not be ignorant, but which we cannot know by ourselves because they are not present.
Through prophets and apostles God has revealed himself to man, and has given the canonical scriptures too by means of them. The scriptures of the Bible have a dignity and significance, and we give them faith in all the things of which we should not be ignorant, but which we cannot know by ourselves because they are not present.
II.1 chapter 2
How do we know about God?
It is not an easy thing to know God, because he is unchangeable unlike the other creatures. But God speaks though in a manner that even the deaf can hear him: because He speaks by truth to the mind of man. And the mind of man is what we believe part of the image of God in man. However, because the human mind has become weak and powerless by some besotting and inveterate vices, even powerless to improve, it needs faith to clean it. This faith is founded by and in Jesus Christ, mediator between God and man.
It is not an easy thing to know God, because he is unchangeable unlike the other creatures. But God speaks though in a manner that even the deaf can hear him: because He speaks by truth to the mind of man. And the mind of man is what we believe part of the image of God in man. However, because the human mind has become weak and powerless by some besotting and inveterate vices, even powerless to improve, it needs faith to clean it. This faith is founded by and in Jesus Christ, mediator between God and man.
II.1 chapter 1
What is the City of God?
The City of God is which the scriptures of the Bible have witnessed of, which are written not by chance, but determined by the power of God, therefore exceeding all other writings: it is founded by and cared for by God. God is a God of those that subject themselves to him and love him, not of those who subject others to themselves and want to be honored themselves instead of God.
The City of God is which the scriptures of the Bible have witnessed of, which are written not by chance, but determined by the power of God, therefore exceeding all other writings: it is founded by and cared for by God. God is a God of those that subject themselves to him and love him, not of those who subject others to themselves and want to be honored themselves instead of God.
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