Толкование на группу стихов: Прем: 11: 21-21
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Толкование на группу стихов: Прем: 11: 21-21
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О книге Бытия буквально, 4Толкование на группу стихов: Прем: 11: 21-21
EVERYTHING WAS MADE THROUGH THE WORD. AUGUSTINE: Everything was made through the Word, from the angels to the smallest worm. What among creatures is more exalted than an angel? What is easier to overlook than a worm? Well, he who made the angel also made the worm. The angel, however, was made for heaven, the worm for the earth. This was how the one who created them arranged it. If God had put the worm in heaven, you might criticize him. Likewise, if he had wanted the angel to be born of corruptible flesh. And yet God does something similar to this, and there is nothing to reproach him for. What, in fact, are human beings born of the flesh, if not worms? And God makes these worms into angels. If the Lord does not hesitate to say, “I am a worm and not a man,” who would hesitate to say what is written in the book of Job, “How much more are human beings rot, and their children worms?” First he says, “human beings are rot,” and then, “their children are worms.” The man is rot and his child a worm, because worms are born of decay. See what he who in the beginning was the Word wanted to do for you—the Word who was with God, the Word who was God. And why did he lower himself like this for you? So that you might feed on milk, given that you were still unable to nourish yourself on solid food. And therefore, brothers and sisters, it is in this sense that you must understand the words, “Everything was made through him, and without him nothing was made.” Every creature, without exception, was made through him, the smallest just as the greatest, things above us just as things below us, things spiritual just as things corporeal—everything was made through him. There is no form, no cohesion or harmony of parts, no substance that can be measured by weight, number or height—nothing exists except through that Word and originates from that creator Word, to whom the word of Scripture refers, “You have arranged all things in number, weight and measure.” TRACTATES ON THE GOSPEL OF JOHN 1.13.
EVERYTHING WAS ARRANGED BY GOD. AUGUSTINE: When we read that God brought all his works to completion in six days and, in considering the number six, discover that it is a perfect number and that the order of the creatures that were made is arranged in such a way as to appear to be the progressive distinction of the very divisors that comprise this number, the expression addressed to God in another passage of the Scriptures should come to mind: “You have arranged all things with measure, number and weight.” We must further ask ourselves (and we can if we invoke God’s help, which will allow us to do so, infusing in us the strength) if these three properties—measure, number and weight, according to which the Scripture says that God has arranged all things—in some way existed before the universe was created, or were they also created and, if they already existed, where were they. In fact, before the creation nothing existed besides the Creator. They were therefore in him—but how? In fact, we read that these things also, which are created, were in him. Should we perhaps identify these properties with God, or should we perhaps instead say that the works of the creation are, so to speak, in him who guides and governs them? But how can these properties be identified with God? He is in fact neither measure nor number nor weight, nor all of these properties taken together. Or should we perhaps think that God is to be identified with these properties as we know them in creatures and therefore limit in things we measure, number in things we count and weight in things we touch? Or should we alternatively think that, in the sense that measure assigns to each thing its limit, number gives to each its specific form, and weight draws everything to its rest and stability, it is God who is identified with these three perfections in a fundamental, true and unique sense, since it is he who limits and he who gives specific form and order to all things? That is why the phrase, “You have arranged all things by measure, number and weight,” according to the way that human intelligence and language could express itself, means nothing other than, “You have arranged all things in yourself.” ON GENESIS 4.3.7.
GOD MAKES HIMSELF KNOWN IN THE CREATURES. AUGUSTINE: I must confess that I do not know why mice and frogs were created, but I nonetheless understand that all things are beautiful in their kind, even if, because of our sins, they seem otherwise to us. Truthfully, I cannot consider the body and limbs of a living being without finding a measure, a proportion and an order that contribute to a harmonious unity. I do not understand where all these properties come from except from that supreme measure and proportion, and that supreme order, that exist in the absolutely perfect, unchanging and eternal essence of God. . . . When you see in all these beings their measure, their proportion and their order, look for the Creator in them, since you will find none other than the One in whom is supreme measure, supreme proportion and supreme order, that is, God, of whom Scripture says with absolute truth, “You have arranged all things with measure, number and weight.” In this way, in the smallness of an ant you may find more reason to praise God than in crossing a river astride a tall beast of burden. ON GENESIS, AGAINST THE MANICHAEANS 1.16.26.
WE FIND GOD’S IMAGE EVERYWHERE. FULGENTIUS OF RUSPE: This uncreated Trinity put some indications of the Trinity in its creation. As it is written, “You arranged all things with measure, number and weight.” In fact, any body, small or large, can be quantified according to the number of its parts, can be measured and has weight. And quantity cannot exist without weight, nor measure without weight and quantity. None of these properties can exist without the other two. It is easy, however, to observe weight, quantity and measure in material objects; let us see if they can be found in incorporeal objects. In the human soul one finds memory, thought and will. In fact, you think what you want, and this is what your memory contains. Your will is your love. That is, you remember what you bear with love in your thoughts. Memory, intellect and will (which we have said is love) are three inseparable aspects—one of these cannot exist without the others. A certain Father once elegantly mentioned how all three are in the soul when praying to God: your memory, your intellect and your desire, and in this the image of God has been shown. The human soul is therefore an image of God: not born but created, not equal but similar. ON THE TRINITY, TO FELIX 7.
Толкование на группу стихов: Прем: 11: 21-21
Премудрость привела израильтян в пустыню, погубивши их врагов и давши им воду из камня (11, 1—4), и чем одних она наказывала, тем же другим благодействовала (5—9), с целью привести людей к сознанию своих неправд (10—15). Так, Господь всегда наказывает тем, что служит для человека предметом греха, желая доказать свое могущество и постоянный Промысл о мире (16—23).
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Толкование на группу стихов: Прем: 11: 21-21
THE PHILOSOPHERS DISCERNED THE ORDER PRESENT IN THE WORLD. CASSIODORUS: The writers of secular letters held that arithmetic was the first among the disciplines, given that music, geometry and astronomy, which follow it, have need of arithmetic for the explanation of their laws. For example, the relationship between simple and double, which is proper to music, has need of arithmetic. Geometry, since it has the triangle, the rectangle and other similar figures for its object, needs arithmetic. Astronomy as well, since it calculates the positions and movement of the stars, needs arithmetic. However, no one would affirm that music, geometry and astronomy need to exist for there to be arithmetic. One therefore concludes that arithmetic is the source and mother of the other sciences. We know that Pythagoras celebrated this to the point of recalling that everything was created by God under the laws of number and of measure, also saying that some things were created in motion, others at rest, though in such a way that nothing has substance except the things mentioned above. I think that Pythagoras, like many philosophers, took his cue from the prophetic saying that “God arranged all things by measure, number and weight.” THE INSTITUTES 2.4.1.
Толкование на группу стихов: Прем: 11: 21-21