Theophany 1.1–1.29

English translation by Samuel Lee (1843); the original is not shown

Those who say on the constitution of the whole of this great and beautiful world, and on the diversified subsistence and manifold structure of the heavens and the earth, that it has neither beginning nor governour; and that there is no Lord, and no Providential care (existing) ; but that it has arisen of itself, casually, undesignedly, and by blind (lit. foolish) accident, however this may have happened, are altogether impious and godless: on which account they are excluded from the divine assemblies, and with propriety shut out from our holy temples. Because, neither can they themselves possess a house without contrivance and care; nor can a ship be well constructed with its appurtenances, without a shipwright; nor a garment be woven, without the art of weaving; nor a city be built, when the science of the architect is wanting. And, as they themselves confess these things, I know not by what estrangement of the intellect it is, that they do not consider the courses of the sun (as being) according to their manner; the changes of the moon, according to their appointments; the (several) orders of the stars, as in their due course; and the revolutions of the curvatures of the heavens, and the recurrence and changes of times and seasons'. And again with these, that (they do not consider) the weight of the mountains (as regulated) by the balance; the equalization of days and nights; the unimpeded production of the animals; the traditionary and unchanging succession of life of long duration; the herbs of every sort of flower which spring out of the earth; the provisions for all the animals, as suitable for each; their several senses; the members of the body; their properties of excellence, and as located in their (several) situations, so that (men) see with their eyes, and feel with their hands: which they also say, is obvious to the blind. So that with atheistical affirmations, and injurious wickedness of mind, (they assert) that there is no work either of wisdom, of THE Word of God, or of Providence (evinced in all this); but they imagine on the contrary, that (all) is of blind fortune, and happens just as it may be, without object or end. ‘These same therefore are, as being atheistical, driven far away from the Divine hearing (of the Word), and entirely from the society of those who fear God.

English translation by Samuel Lee (1843); the original is not shown

The company too of the Polytheists, on the other hand, set in order against the preceding, seems to me to be in extreme error ;—that they err, as children in intellect, who change the worship of the Maker of the world, the Governour of all, the God who is over all, for (that) of the things which are of Him; and (hence) honour the sun, the moon, and the rest of the parts of the universe, the primary elements, the earth, water, air, and fire, with the name due to Him, who is their Maker and Creator; and call those Gods which never existed; nor had existed, nor had been (so) named, had not the Maker‘ of the universe, THE Word of God, willed that they should exist. Nor do they appear to me better than those who leave the chief Architect, to admire the excellency of workmanship (visible) in the houses of kings; the wrought cielings’ and the walls; their many coloured and flowered pictures; their roofs variegated with gold and sculpture of precious stones; and attribute to these the praise and wisdom due to their Artificer ; which they ought to ascribe, not to the things seen, but to Him alone who is their chief Architect ; to confess Him to be the cause of their wonder, and of these many works Him (I say) who is the King of all, THE Word of God. For no one ever graced the (mere) body of any wise and intelligent man, (or) his eyes, head, hands, feet, or the rest of his flesh, much less his external clothing, with the title of wisdom; nor yet has termed the vessels in the houses, nor the service-vessels, of the philosophers, wise ; while every thinking person has expressed his wonder at that concealed, and unseen, mind which is in man.

English translation by Samuel Lee (1843); the original is not shown

Thus, and more particularly,—before these visible ornaments which are (but) the bodies of this whole universe, and which have been fabricated from one (species of) matter,—let us express our wonder at that unseen and invisible Word, that Maker and Adorner of the exemplars of all things, who is the Onty (begotten) Word of God: whom, the Maker of all, He who is beyond all, and above all being, generated of Himself as a ray of light from His own Godhead’, and constituted Him both the Leader and Governour of this whole (world).

English translation by Samuel Lee (1843); the original is not shown

For it was impossible that this perishable being of bodies, and this Nature of reasonable creatures (such) as it now is, could be brought near to God the Goyernour of all, on account of its exceedingly great imperfection. For He is an Essence beyond and above all, which can neither be described, comprehended, nor approached ; and (which) dwells in the glorious light, to which nothing can be compared,—as the Divine words declare’. For this had no existence, and out of nothing did He send it forth. And (hence) it was greatly different, and very far removed, from the nature of (His) Essence. Well therefore did He, the fulness of all good, the God of all, first appoint a Mediator, the Divine Power, His onty (begotten), who should be sufficient for all; who could accurately, abundantly, and as present, hold converse with His Father, receive of His inward and secret (nature), and be meekly lowered to the form and manner of those who were (so) far removed from His princely state. In no other way could it be either glorious or right, that He, who is beyond and above all, should be mixed up with matter that is perishable, and with a body. On this account, the Divine Word entered by a (sort) of commixture into this whole, and bound together the bands (as it were) of all things’, by means of the Divine power which is incorporeal : leading on and carrying forward, and governing (the whole) by every species of wisdom, as it seemed good to Him.

English translation by Samuel Lee (1843); the original is not shown

The proof’ then, of this conclusion is obvious. For, if those which we usually term the primary elements of all,—the earth, water, air, and fire, were themselves the constituent portions of the universe, and are constituted of a mixed nature, which we even see with our eyes is the case,—and, if the essence of all were one, and that comprehending the whole, and were (as) the Mother and Nurse (of all these things), as those who are subtle in these matters love to term it; and were without figure and visibility, and wholly destitute of soul and of reason ;— Whence, one may ask, was it, that this world’ was made to consist of that of which it now does? Whence also the distinction of the (several) elements? And whence the concordant course of those things which were adverse to agreement? And, Who commanded this heavy element of earth, to ride over that of humid matter'?

English translation by Samuel Lee (1843); the original is not shown

And, Who is He that has caused water, the nature of which is to ran downwards, to take an opposite course, and to ascend to the clouds?

English translation by Samuel Lee (1843); the original is not shown

And, Who is He that has so constrained the power of fire, that it shall insinuate itself into wood? and has made it to mix itself up with things which are in their natures opposed to it?

English translation by Samuel Lee (1843); the original is not shown

And, Who has attempered this cold air with the power of heat; has released these from their (natural) contentions with one another, and has reconciled them (as it were) to love?

English translation by Samuel Lee (1843); the original is not shown

Who is He that has distinguished the race subject to mortality with the character of extension, and drawn it out to the length of the life which is immortal ?

English translation by Samuel Lee (1843); the original is not shown

Who is He that has so formed the Male, fashioned the Female, and associated them both as one compound, and (thus) discovered one source of generation for all animal life? [12] Who is He that changes this fluent generating seed from its fluid, perishing, and senseless state, and makes it (that) of the generation of animal life?

English translation by Samuel Lee (1843); the original is not shown

Who is He that performs even to this time all — these things, and innumerable others beyond them, and ~ which exceed all wonder and astonishment ?

English translation by Samuel Lee (1843); the original is not shown

Who is He that daily and hourly, secretly and by a power that is invisible, effects the generation and changes of these things?

English translation by Samuel Lee (1843); the original is not shown

But, the efficient Cause of all things is justly said to be that worker of miracles, THE Word of God. For THE Word of God who is Almighty, has in truth extended himself into every thing: above into the heights, and beneath into the depths, has He drawn out His incorporeal soul. He also holds, as it were in His hands, the breadth and length of all in (its) extent. This whole has He brought, and bound up together‘; and has (thus) set up for himself this (immense) vessel filled with every sort of compound’. He too, by every species of wisdom, and by means of the power which is rational, has made well to combine and to harmonize, according to their several measures, this essence of bodies destitute of reason, form, and visibility ; governing by words unutterable, and directing for the advantage of all, the Sun, the Moon, and those (other) luminaries that are in the heavens.

English translation by Samuel Lee (1843); the original is not shown

This selfsame Word of God too brought himself down also upon the earth, and (there) set up all the various kinds of animals, and every beautiful form’ of plant.

English translation by Samuel Lee (1843); the original is not shown

This selfsame Word of God also immerged even into the depths of the sea’, and determined those swimming natures: and here again he made the myriads of forms which are innumerable, with every various kind of living creature.

English translation by Samuel Lee (1843); the original is not shown

The selfsame also completes, by the effectuating art of nature’, those (beings) which are inwardly conceived in the womb, and forms (them) into animals. ‘The same too makes to ascend to the heights as light, this humid, heavy, and naturally descending, matter (of seawater'), and thus, completing the course of his government, changes it to sweetness, and brings it (again) in due measure, and at determined seasons, upon the earth: and, like the excellent husbandman who waters his land well, and attempers the wet with the dry, he changes (things) into every sort of form: at one time, into beautiful flowers; at another, into the forms peculiar to each species; at another, into delightful scents?; at another, into different and diversified sorts of fruits; at another, into every kind of taste which gives pleasure. .

English translation by Samuel Lee (1843); the original is not shown

But why need I take upon myself to discuss the powers of THE Word of God? or, venture upon a thing, the doing of which is impossible, and, it is clear, greatly surpasses all mortal mind ?

English translation by Samuel Lee (1843); the original is not shown

Others indeed name this same (Being) Universal nature; others, the Universal soul; others, Fate’; and others say, that He is the God who is beyond all. But, I know not how they confound together the things, which are so greatly and widely different; and (thus) cast down to the earth, and mix up, that Governour of all, that Power of (eternal) existence which is above all, with bodies, (and) with perishable matter ; affirm, that He is the medium both of irrational and rational animals, and is comprehended both in those that are mortal, and immortal. But these things they” (do).

English translation by Samuel Lee (1843); the original is not shown

The Divine doctrine, however, declares that He who is above all that is good, the same is the (efficient) Cause of all, and is beyond all comprehension; and that on this account He cannot be described, enounced, or named: and, not only that He is elevated above all verbal description, but also above all mental apprehension; that He is neither contained in place, nor existing’ in body, neither in the heavens, nor in the ether, nor in any one portion of this whole. But that He is at once within, and independent of all, reserved in the unseen depth of (His own) knowledge. The Divine declarations teach us to recognize Him alone as the God of truth, who is far removed from all essence of body, and a stranger to all service of government. It has, therefore, been delivered to us, that all is of Him, but not that it is by (or through) Him”.

English translation by Samuel Lee (1843); the original is not shown

But He, as a king within the concealment and privacy in which He is incomprehensible, sits in the elevation of His own splendour”, governing and ordering (all) solely by the power of His own will. For, by His will exists whatsoever does exist; and, had He not (so) willed, neither had it (so) existed. He wills, however, every good thing, because He is also good in His own essential being.

English translation by Samuel Lee (1843); the original is not shown

He therefore, by whom are all things, raze Word of God, proceeded forth from above, from His good Father, as a river ever flowing from an unlimited fountain, and distilling as rain', in words unutterable, to those who were perishing, completely furnished for the common salvation of all. And, as in the case with ourselves, that seeret and invisible mind which is within us, no man ever knew, either how, or why, it exists in its own essential character, but (which) sits as a king within the secrecy of its chambers, and considers of the things to be done; so the only word then proceeding from it, begotten as it were of a Father in the privacy of retirement, and being the primary.angel (messenger) to all, of the mind of its Father, openly publishes those things which its father considered in secret; and, passing on into the hearing of all, brings to full effect the will (so made known). These (hearers) then receive the benefit of the word, while the secret and invisible mind, this father of (such) word, no one had ever seen with the eyes. So also,—that is, (in a manner) surpassing all examples and comparisons, that completing Word of God, the King of all,—was, as being the only (begotten) Son of His Father, established, not by any mere emanating virtue; nor constituted in his nature by the enunciation of names and words; nor designated by any sound produced by the percussion of the air?: but THE Word is living, and is the minister? of God who is over all, and in His essence, He is ‘the Power of God, and the Wisdom of God.” He proceeds moreover from the Godhead and rule of His Father; and is the’ good offspring of the good Father, and the common Saviour of all, He also waters all, pouring out from his own fulness upon all, life, and reason, and wisdom, and light, and every good thing. He waters too, not only the things that are before Him and near Him, but those also that are removed far away on the earth, and in the sea; and if there be any other creature, in any thing that exists. He too keeps in order, by His justice and the power of His rule, every border, place, law, and possession: to each and every thing does He distribute and give that which is suitable: apportioning (this) to some who are in the sphere above the world; to others, who reside in the heavens; to others, whose habitation is the sther; to others, that are in the air; and to others, on the earth. Then passing on from these, He again well distinguishes, in other quarters, the lives of all; carrying forward with due discrimination, their customs and various observances. He also provides the food for the animals, not only for those that are rational, but also for those that are not so: (and this) for the advantage of those that are.

English translation by Samuel Lee (1843); the original is not shown

To some he gives the comforts of a mortal’ and temporary life; to others, that they may partake of immortality: and of every thing, as THE Word of God, is He the Doer. And, being near to every thing, and pervading all with a power which is rational, and, looking up to His Father, He governs the things that are below according to His intimations, and after Him!’ accordingly as the Saviour of all. And thus, mediating and bringing near to the (eternal) Being this essence of things, He constitutes the bond which cannot be severed. THE Word of God (I say), which is in the midst, which binds together those which are diverse, and suffers them not to fall off (and) away, He is the Providential care which is watchful over all, He is the Director of all: He is ‘the Power of God, and the wisdom of God:” He is the only (begotten) Son of God; the God which is begotten of God, THE Word. For, ‘‘ In the beginning was THE Word, and THE Word was with God, and THE Word was God. Every thing was by Him, and without Him was not any thing :”—the glorious words of the divine men (so) teaching. .

English translation by Samuel Lee (1843); the original is not shown

This is the common Saviour’ of all, on whose account this universal essence is productive, and rejoices that it ever drinks from his dewdrops; is always youthful in its stature, and ever presents the appearance of beauty. He therefore holds its reins, and, at the intimations of His Father, rightly guides the mighty ship of this universe, from One Father. He possesses however many powers (virtues) within His own person. For, we should not suppose that, because the (constituent) parts of the world are many, they therefore constitute many powers’ (Demons): nor, because the operations are many, we ought therefore, to set up for ourselves many Gods.

English translation by Samuel Lee (1843); the original is not shown

Those therefore who follow many Gods, commit, as children in soul, a grievous mistake when they make into Gods the (constituent) parts of the Universe, and (virtually) divide the one world into many’. As if one should take from the person of a man the eyes only, and then affirm that these were the man; and again, that the ears were another; and so again, the head (another) ; or, should gradually sever the neck, the breast, . the shoulders, the feet, the hands, or the rest of the members ; or, that he should (so) divide the faculty of sense by process of reasoning, and then affirm on this one man, that these (portions) really were many men: he would deserve nothing better of the wise, than the ridicule due to folly. Such as this man would be, would he likewise be who fabricated for himself many Gods out of the (constituent) parts of the one Universe, and would sever into many sections those Bodies of all, whose nature is fleeting and dispersive, and which are fabricated out of one primary material; and then again, would by an effort of reason make these his Gods’.

English translation by Samuel Lee (1843); the original is not shown

Much‘ worse than this would he be, who would also imagine that this entirely made world,—constituted as it is wholly and altogether of many parts,—is God: not considering that the Divine nature could never subsist of parts or be complex, or could stand in need of some other to compound it: nor again, that if it consisted of parts, could it be Divine. For, How can it consist of things different and dissimilar, faulty and excellent? Because that which is compounded, must also be dissoluble; and that which consists of many parts, is of necessity dissimilar’: while that which is equal in all and unchanging in all, is simple and incomplex. That too which is complex, is compounded of things dissimilar. And that which is dissimilar has in itself something faulty, opposed to that which is excellent. For if the whole were excellent, it would (then) be equal and similar. And, if it were so in the whole, it would in the whole be consistent with itself: and thus would it be in essence simple, and without parts. But this nature (of things) does not shew itself to be such, since this world is viewed as wholly subject to sense: for it is constituted of many parts, and is (therefore) compounded; it is too, in many of its parts, changing. And where it is thus, there is also the capability of a nature of an opposite description. And hence this world associates beings, at once both mortal and immortal, rational and irrational; in matter too, both cold and hot; wet and dry. From all which, God is (necessarily) free. For, if the nature of God be simple, it is also without parts, and is uncompounded’; (placed) beyond, and far removed from, every ordinance of this visible world. On this account the Preacher of Truth thus openly says: ‘ THE Word of God proclaimed, He who is before all, is alone the Saviour of all rational beings.” But God who is beyond all, is the head (source) of the generation of Tur Word. He alone is the Cause of all; and, of His onty (begotten) Word, He is truly styled Tur Farner. Above Him therefore, no other Cause can be assigned. He therefore is God alone; and from Him proceeded forth, by (virtue of) His own secret will which is unutterable, the (begotten), the Saviour of all, the one Word of God, who (is) through all.

English translation by Samuel Lee (1843); the original is not shown

This sensible world is therefore, not unlike the lyre of many strings, consisting of many dissimilar portions: —of acute and grave, lax and intense; and of others: between these, all well combined together by the art of the Musician. Such then is also this (universe), collected (as it is) into one compound, consisting of many parts, and many compositions; of cold at once, and warm its opposite; and of matter, wet and dry. It is moreover a mighty vessel, and is the work of the God of all?.

English translation by Samuel Lee (1843); the original is not shown

But the Divine Word has not been constituted of parts, nor has it been compounded of any opposing (nature), nor does it consist of (either) part or compound; but both wisely and well does He in every thing resemble His Father; and to the King of all does He give back the praise’, which to Him is both suitable and due. (And) as in one body there are many parts, members, viscera, and bowels, collected together, and one invisible soul (only) is diffused through all; and one is the mind which (consists) of neither body nor parts; so also (we say) of this one world, which is constituted of many parts. So also THE Word of God, manifold in power and Almighty, is one extended into all things, and is invisibly diffused throughout them: and of all, in which He (thus) subsists, He is the (efficient) Cause.