all these which we see in it, and the substance vanishes.
If I ask you to leave these vain questions, I will not expect you to try and find out the earth's point of support. The mind would reel on beholding its reasonings losing themselves without end. Do you say that the earth reposes on a bed of air? How, then, can this soft substance, without consistency, resist the enormous weight which presses upon it? How is it that it does not slip away in all directions, to avoid the sinking weight, and to spread itself over the mass which overwhelms it? Do you suppose that water is the foundation of the earth? You will then always have to ask yourself how it is that so heavy and opaque a body does not pass through the water; how a mass of such a weight is held up by a nature weaker than itself. Then you must seek a base for the waters, and you will be in much difficulty to say upon what the water itself rests.
9. Do you suppose that a heavier body prevents the earth from failing into the abyss? Then you must consider that this support needs itself a support to prevent it from failing. Can we imagine one? Our reason again demands vet another support, and thus we shall fall into the infinite, always imagining a base for the base which we have already found. And the further we advance in this reasoning the greater force we are obliged to give to this base, so that it may be able to support all the mass weighing upon it. Put then a limit to your thought, so that your curiosity in investigating the incomprehensible may not incur the reproaches of Job, and you be not asked by him, "Whereupon are the foundations thereof fastened?" If ever you hear in the Psalms, "I bear up the pillars of it;" see in these pillars the power which sustains it. Because what means this other passage, "He hath founded it upon the sea," if not that the water is spread all around the earth? How then can water, the fluid element which flows down every declivity, remain suspended without ever flowing? You do not reflect that the idea of the earth suspended by itself throws your reason into a like but even greater difficulty, since from its nature it is heavier. But let us admit that the earth rests upon itself, or let us say that it rides the waters, we must still remain faithful to thought of true religion and recognize that all is sustained by the Creator's power. Let us then reply to ourselves, and let us reply to those who ask us upon what support this enormous mass rests, "In His hands are the ends of the earth." It is a doctrine as infallible for our own information as profitable for our hearers.
10. There are inquirers into nature who with a great display of words give reasons for the immobility of the earth. Placed, they say, in the middle of the universe and not being able to incline more to one side than the other because its center is everywhere the same distance from the surface, it necessarily rests upon itself; since a weight which is everywhere equal cannot lean to either side. It is not, they go on, without reason or by chance that the earth occupies the center of the universe. It is its natural and necessary position. As the celestial body occupies the higher extremity of space all heavy bodies, they argue, that we may suppose to have fallen from these high regions, will be carried from all directions to the center, and the point towards which the parts are tending will evidently be the one to which the whole mass will be thrust together. If stones, wood, all terrestrial bodies, fall from above downwards, this must be the proper and natural place of the whole earth. If, on the contrary, a light body is separated from the center, it is evident that it will ascend towards the higher regions. Thus heavy bodies move from the top to the bottom, and following this reasoning, the bottom is none other than the center of the world. Do not then be surprised that the world never falls: it occupies the center of the universe, its natural place. By necessity it is obliged to remain in its place, unless a movement contrary to nature should displace it. If there is anything in this system which might appear probable to you, keep your admiration for the source of such perfect order, for the wisdom of God. Grand phenomena do not strike us the less when we have discovered something of their wonderful mechanism. Is it otherwise here? At all events let us prefer the simplicity of faith to the demonstrations of reason.
11. We might say the same thing of the heavens. With what a noise of words the sages of this world have discussed their nature! Some have said that heaven is composed of four elements as being tangible and visible, and is made up of earth on account of its power of resistance, with fire because it is striking to the eye, with air and water on account of the mixture. Others have rejected this system as improbable, and introduced into the world, to form the heavens, a fifth element after their own fashioning. There exists, they say, an aethereal body which is neither fire, air, earth, nor water, nor in one word any simple body. These simple bodies have their own natural motion in a straight line, light bodies upwards and heavy bodies downwards; now this motion upwards and downwards is not the same as circular motion; there is the greatest possible difference between straight and circular motion. It therefore follows that bodies whose motion is so various must vary also in their essence. But, it is not even possible to suppose that the heavens should be formed of primitive bodies which we call elements, because the reunion of contrary forces could not produce an even and spontaneous motion, when each of the simple bodies is receiving a different impulse from nature. Thus it is a labor to maintain composite bodies in continual movement, because it is impossible to put even a single one of their movements in accord and harmony with all those that are in discord; since what is proper to the light particle, is in warfare with that of a heavier one. If we attempt to rise we are stopped by the weight of the terrestrial element; if we throw ourselves down we violate the igneous part of our being in dragging it down contrary to its nature. Now this struggle of the elements effects their dissolution. A body to which violence is done and which is placed in opposition to nature, after a short but energetic resistance, is soon dissolved into as many parts as it had elements, each of the constituent parts returning to its natural place. It is the force of these reasons, say the inventors of the fifth kind of body for the genesis of heaven and the stars, which constrained them to reject the system of their predecessors and to have recourse to their own hypothesis. But yet another fine speaker arises and disperses and destroys this theory to give predominance to an idea of his own invention.
Do not let us undertake to follow them for fear of falling into like frivolities; let them refute each other, and, without disquieting ourselves about essence, let us say with Moses "God created the heavens and the earth." Let us glorify the supreme Artificer for all that was wisely and skillfully made; by the beauty of visible things let us raise ourselves to Him who is above all beauty; by the grandeur of bodies, sensible and limited in their nature, let us conceive of the infinite Being whose immensity and omnipotence surpass all the efforts of the imagination. Because, although we ignore the nature of created things, the objects which on all sides attract our notice are so marvelous, that the most penetrating mind cannot attain to the knowledge of the least of the phenomena of the world, either to give a suitable explanation of it or to render due praise to the Creator, to Whom belong all glory, all honor and all power world without end. Amen.
HOMILY II "The earth was invisible and unfinished."
1. In the few words which have occupied us this morning we have found such a depth of thought that we despair of penetrating further. If such is the fore court of the sanctuary, if the portico of the temple is so grand and magnificent, if the splendor of its beauty thus dazzles the eyes of the soul, what will be the holy of holies? Who will dare to try to gain access to the innermost shrine? Who will look into its secrets? To gaze into it is indeed forbidden us, and language, is powerless to express what the mind conceives. However, since there are rewards, and most desirable ones, reserved by the just Judge for the intention alone of doing good, do not let us hesitate to continue our researches. Although we may not attain to the truth, if, with the help of the Spirit, we do not fall away from the meaning of Holy Scripture we shall not deserve to be rejected, and, with the help of grace, we shall contribute to the edification of the Church of God.
"The earth," says Holy Scripture, "was invisible and unfinished." The heavens and the earth were created without distinction. How then is it that the heavens are perfect whilst the earth is still unformed and incomplete? In one word, what was the unfinished condition of the earth? And for what reason was it invisible? The fertility of the earth is its perfect finishing; growth of all kinds of plants, the upspringing of tall trees, both productive and sterile, flowers' sweet scents and fair colors, and all that which, a little later, at the voice of God came forth from the earth to beautify her, their universal Mother. As nothing of all this yet existed, Scripture is right in calling the earth "without form." We could also say of the heavens that they were still imperfect and had not received their natural adornment, since at that time they did not shine with the glory of the sun and of the moon and were not crowned by the choirs of the stars. These bodies were not yet created. Thus you will not diverge from the truth in saying that the heavens also were "without form." The earth was invisible for two reasons: it may be because man, the spectator, did not yet exist, or because being submerged under the waters which over- flowed the surface, it could not be seen, since the waters had not yet been gathered together into their own places, where God afterwards collected them, and gave them the name of seas. What is invisible? First of all that which our fleshly eye cannot perceive; our mind, for example; then that which, visible in its nature, is hidden by some body which conceals it, like iron in the depths of the earth. It is in this sense, because it was hidden under the waters, that the earth was still invisible. However, as light did not yet exist, and as the earth lay in darkness, because of the obscurity of the air above it, it should not astonish us that for this reason Scripture calls it "invisible."
2. But the corrupters of the truth, who, incapable of submitting their reason to Holy Scripture, distort at will the meaning of the Holy Scriptures, pretend that these words mean matter. For it is matter, they say, which from its nature is without form and invisible, — being by the conditions of its existence without quality and without form and figure. The Artificer submitting it to the working of His wisdom clothed it with a form, organized it, and thus gave being to the visible world.
If matter is uncreated, it has a claim to the same honors as God, since it must be of equal rank with Him. Is this not the summit of wickedness, that an extreme deformity, without quality, without form, shape, ugliness without configuration, to use their own expression, should enjoy the same prerogatives with Him, Who is wisdom, power and beauty itself, the Creator and the Demiurge of the universe? This is not all. If matter is so great as to be capable of being acted on by the whole wisdom of God, it would in a way raise its hypostasis to an equality with the inaccessible power of God, since it would be able to measure by itself all the extent of the divine intelligence. If it is insufficient for the operations of God, then we fall into a more absurd blasphemy, since we condemn God for not being able, on account of the want of matter, to finish His own works. The poverty of human nature has deceived these reasoners. Each of our crafts Is exercised upon some special matter — the art of the smith upon iron, that of the carpenter on wood. In all, there is the subject, the form and the work which results from the form. Matter is taken from without — art gives the form — and the work is composed at the same time of form and of matter.
Such is the idea that they make for themselves of the divine work. The form of the world is due to the wisdom of the supreme Artificer; matter came to the Creator from without; and thus the world results from a double origin. It hits received from outside its matter and its essence, and from God its form and figure. They thus come to deny that the mighty God has presided at the formation of the universe, and pretend that He has only brought a crowning contribution to a common work, that He has only contributed some small portion to the genesis of beings: they are incapable from the debasement of their reasonings of raising their glances to the height of truth. Here below arts are subsequent to matter — introduced into life by the indispensable need of them. Wool existed before weaving made it supply one of nature's imperfections. Wood existed before carpentering took possession of it, and transformed it each day to supply new wants, and made us see all the advantages derived from it, giving the oar to the sailor, the winnowing fan to the laborer, the lance to the soldier.
But God, before all those things which now attract our notice existed, after casting about in His mind and determining to bring into being time which had no being, imagined the world such as it ought to be, and created matter in harmony with the forth which He wished to give it. He assigned to the heavens the nature adapted for the heavens, and gave to the earth an essence in accordance with its form. He formed, as He wished, fire, air and water, and gave to each the essence which the object of its existence required. Finally, He welded all the diverse parts of the universe by links of indissoluble attachment and established between them so perfect a fellowship and harmony that the most distant, in spite of their distance, appeared united in one universal sympathy. Let those men therefore renounce their fabulous imaginations, who, in spite of the weakness of their argument, pretend to measure a power as incomprehensible to man's reason as it is unutterable by man's voice.
3. God created the heavens and the earth, but not only half; — He created all the heavens and all the earth, creating the essence with the form. For He is not an inventor of figures, but the Creator even of the essence of beings. Further let them tell us how the efficient power of God could deal with the passive nature of matter, the latter furnishing the matter without form, the former possessing the science of the form without matter, both being in need of each other; the Creator in order to display His art, matter in order to cease to be without form and to receive a form. 2) But let us stop here and return to our subject.
"The earth was invisible and unfinished." In saying "In the beginning God created the heavens and the earth," the sacred writer passed over many things in silence, water, air, fire and the results from them, which, all forming in reality the true complement of the world, were, without doubt, made at the same time as the universe. By this silence, history wishes to train the activity or our intelligence, giving it a weak point for starting, to impel it to the discovery of the truth. Thus, we are not told of the creation of water; but, as we are told that the earth was invisible, ask yourself what could have covered it, and prevented it from being seen? Fire could not conceal it. Fire brightens all about it, and spreads light rather than darkness around. No more was it air that enveloped the earth. Air by nature is of little density and transparent. It receives all kinds of visible object, and transmits them to the spectators. Only one supposition remains; that which floated on the surface of the earth was water — the fluid essence which had not yet been confined to its own place. Thus the earth was not only invisible; it was still incomplete. Even today excessive damp is a hindrance to the productiveness of the earth. The same cause at the same time prevents it from being seen, and from being complete, for the proper and natural adornment of the earth is its completion: corn waving in the valleys — meadows green with grass and rich with many colored flowers — fertile glades and hill-tops shaded by forests. Of all this nothing was yet produced; the earth was in travail with it in virtue of the power that she had received from the Creator. But she was waiting for the appointed time and the divine order to bring forth.
4. "Darkness was upon the face of the deep." A new source for fables and most impious imaginations if one distorts the sense of these words at the will of one's fancies. By "darkness" these wicked men do not understand what is meant in reality — air not illumined, the shadow produced by the interposition of a body, or finally a place for some reason deprived of light. For them "darkness" is an evil power, or rather the personification of evil, having his origin in himself in opposition to, and in perpetual struggle with, the goodness of God. If God is light, they say, without any doubt the power which struggles against Him must be darkness, "Darkness" not owing its existence to a foreign origin, but an evil existing by itself. "Darkness" is the enemy of souls, the primary cause of death, the adversary of virtue. The words of the Prophet, they say in their error, show that it exists and that it does not proceed from God. From this what perverse and impious dogmas have been imagined! What grievous wolves, tearing the flock of the Lord, have sprung from these words to cast themselves upon souls! Is it not from hence that have come forth Marcions and Valentini, and the detestable heresy of the Manicheans, which you may without going far wrong call the putrid humor of the churches.
O man, why wander thus from the truth, and imagine for thyself that which will cause thy perdition? The word is simple and within the comprehension of all. "The earth was invisible." Why? Because the "deep" was spread over its surface. What is "the deep"? A mass of water of extreme depth. But we know that we can see many bodies through clear and transparent water. How then was it that no part of the earth appeared through the water? Because the air which surrounded it was still without light and in darkness. The rays of the sun, penetrating the water, often allow its to see the pebbles which form the bed of the river, but in a dark night it is impossible for our glance to penetrate under the water. Thus, these words "the earth was invisible" are explained by those that follow; "the deep" covered it and itself was in darkness. Thus, the deep is not a multitude of hostile powers, as has been imagined; nor "darkness" an evil sovereign force in enmity with good. In reality two rival principles of equal power, if engaged without ceasing in a war o mutual attacks, will end in self destruction. But if one should gain the mastery it would completely annihilate the conquered. Thus, to maintain the balance in the struggle between good anti evil is to represent them as engaged in a war without end and in perpetual destruction, where the opponents are at the same time conquerors and conquered. If good is the stronger, what is there to prevent evil being completely annihilated? But if that be the case, the very utterance of which is impious, I ask myself how it is that they themselves are not filled with horror to think that they have imagined such abominable blasphemies.
It is equally impious to say that evil has its origin from God; because the contrary cannot proceed from its contrary. Life dots not engender death; darkness is not the origin of light; sickness is not the maker of health. In the changes of conditions there are transitions from one condition to the contrary; but in genesis each being proceeds from its like, and not from its contrary. If then evil is neither uncreate nor created by God, from whence comes its nature? Certainly that evil exists, no one living in the world will deny. What shall we say then? Evil is not a living animated essence; it is the condition of the soul opposed to virtue, developed in the careless on account of their falling away from good.
5. Do not then go beyond yourself to seek for evil, and imagine that there is an original nature of wickedness. Each of us, let us acknowledge it, is the first author of his own vice. Among the ordinary events of life, some come naturally, like old age and sickness, others by chance like unforeseen occurrences, of which the origin is beyond ourselves, often sad, sometimes fortunate, as for instance the discovery of a treasure when digging a well, or the meeting of a mad dog when going to the market place. Others depend upon ourselves, such as ruling one's passions, or not putting a bridle on one's pleasures, to be master of oar anger, or to raise the hand against him who irritates us, to tell the truth, or to lie, to have a sweet and well-regulated disposition, or to be fierce and swollen and exalted with pride. Here you are the master of your actions. Do not look for the guiding cause beyond yourself, but recognize that evil, rightly so called, has no other origin than our voluntary falls. If it were involuntary, and did not depend upon ourselves, the laws would not have so much terror for the guilty, and the tribunals would not be so without pity when they condemn wretches according to the measure of their crimes. But enough concerning evil rightly so called. Sickness, poverty, obscurity, death, finally all human afflictions, ought not to be ranked as evils; since we do not count among the greatest boons things which are their opposites. Among these afflictions, some are the effect of nature, others have obviously been for many a source of advantage. Let us then be silent for the moment about these metaphors and allegories, and, simply following without vain curiosity the words of Holy Scripture, let us take from darkness the idea which it gives us.
But reason asks, was darkness created with the world? Is it older than light? Why in spite of its inferiority has it preceded it? Darkness, we reply, did not exist in essence; it is a condition produced in the air by the withdrawal of light. What then is that light which disappeared suddenly from the world, so that darkness should cover the face of the deep? If anything had existed before the formation of this sensible and perishable world, no doubt we conclude it would have been in light. The orders of angels, the heavenly hosts, all intellectual natures named or unnamed, all the ministering spirits, did not live in darkness, but enjoyed a condition fitted for them in light and spiritual joy.
No one will contradict this; least of all he who looks for celestial light as one of the rewards promised to virtues the light which, as Solomon says, is always a light to the righteous, the light which made the Apostle say "Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light." Finally, if the condemned are sent into outer darkness evidently those who are made worthy of God's approval, are at rest in heavenly light. When then, according to the order of God, the heaven appeared, enveloping all that its circumference included, a vast and unbroken body separating outer things from those which it enclosed, it necessarily kept the space inside in darkness for want of communication with the outer light. Three things are, indeed, needed to form a shadow, light, a body, a dark place. The shadow of heaven forms the darkness of the world. Understand, I pray you, what I mean, by a simple example; by raising for yourself at mid-day a tent of some compact and impenetrable material, and shutting yourself up in it in sudden darkness. Suppose that original darkness was like this, not subsisting directly by itself, but resulting from some external coasts. If it is said that it rested upon the deep, it is because the extremity of air naturally touches the surface of bodies; and as at that time the water covered everything, we are obliged to say that darkness was upon the face of the deep.
6. And the Spirit of God was borne upon the face of the waters. Does this spirit mean the diffusion of air? The sacred writer wishes to enumerate to you the elements of the world, to tell you that God created the heavens, the earth, water, and air and that the last was now diffused and in motion; or rather, that which is truer and confirmed by the authority of the ancients, by the Spirit of God, he means the Holy Spirit. It is, as has been remarked, the special name, the name above all others that Scripture delights to give to the Holy Spirit, and always by the spirit of God the Holy Spirit is meant, the Spirit which completes the divine and blessed Trinity. You will find it better therefore to take it in this sense. How then did the Spirit of God move upon the waters? The explanation that I am about to give you is not an original one, but that of a Syrian, who was as ignorant in the wisdom of this world as he was versed in the knowledge of the Truth. He said, then, that the Syriac word was more expressive, and that being more analogous to the Hebrew term it was a nearer approach to the scriptural sense. This is the meaning of the word; by "was borne" the Syrians, he says, understand: it cherished the nature of the waters as one sees a bird cover the eggs with her body and impart to them vital force from her own warmth. Such is, as nearly as possible, the meaning of these words — the Spirit was borne: let us understand, that is, prepared the nature of water to produce living beings: a sufficient proof for those who ask if the Holy Spirit took an active part in the creation of the world.
7. And God said, Let there be light: The first word of God created the nature of light; it made darkness vanish, dispelled gloom, illuminated the world, and gave to all beings at the same time a sweet and gracious aspect. The heavens, until then enveloped in darkness, appeared with that beauty which they still present to our eyes. The air was lighted up, or rather made the light circulate mixed with its substance, and, distributing its splendor rapidly in every direction, so dispersed itself to its extreme limits. Up it sprang to the very ether and heaven. In an instant it lighted up the whole extent of the world, the North and the South, the East and the West. For the ether also is such a subtle substance and so transparent that it needs not the space of a moment for light to pass through it. Just as it carries our sight instantaneously to the object of vision, so without the least interval, with a rapidity I that thought cannot conceive, it receives these rays of light in its uttermost limits. With light the ether becomes more pleasing and the waters more limpid. These last, not content with receiving its splendor, return it by the reflection of light and in all directions send forth quivering flashes. The divine word gives every object a more cheerful and a more attractive appearance, just as when men in deep sea pour in oil they make the place about them clear. So, with a single word and in one instant, the Creator of all things gave the boon of light to the world.
Let there be light. The order was itself an operation, and a state of things was brought into being, than which man's mind cannot even imagine a pleasanter one for our enjoyment. It must be well understood that when we speak of the voice, of the word, of the command of God, this divine language does not mean to us a sound which escapes from the organs of speech, a collision of air struck by the tongue; it is a simple sign of the will of God, and, if we give it the form of an order, it is only the better to impress the souls whom we instruct.
And God saw the light, that it was good. How can we worthily praise light after the testimony given by the Creator to its goodness? The word, even among us, refers the judgment to the eyes, incapable of raising itself to the idea that the senses have already received. But, if beauty in bodies results from symmetry of parts, and the harmonious appearance of colors, how in a simple and homogeneous essence like light, can this idea of beauty be preserved? Would not the symmetry in light be less shown in its parts than in the pleasure and delight at the sight of it? Such is also the beauty of gold, which it owes not to the happy mingling of its parts, but only to its beautiful color which has a charm attractive to the eyes.