要理講授（全本） 第 9 章

And a reading from Job:

'Who is this that hides counsel from me, and keeps words in his heart, and thinks to hide them from me?' and so forth.

To behold God with eyes of flesh is impossible;

for that which is bodiless cannot be subjected to the eyes of flesh.

And the Only-begotten Son of God Himself has testified, saying:

'No man has seen God at any time.'

For even though, according to what is written in Ezekiel, that Ezekiel saw, one should take it;

yet what does the Scripture say? He saw the likeness of the glory of the Lord, not the Lord Himself, but the likeness of the glory, and not the glory itself, as it truly is.

And having seen only the likeness of the glory, and not the glory itself, he fell to the ground from fear.

But if the likeness of the glory, being beheld, produced fear and anguish in the prophets;

if anyone attempted to behold God Himself, he would assuredly even be deprived of life, according to the saying:

'No man shall see my face, and live.'

For this reason, according to His exceeding great loving-kindness, God spread out the heaven as a veil of His own Godhead, that we might not perish.

It is not my word, but the prophet said:

'If You open the heaven, trembling will take hold of the mountains from You, and they shall melt.'

And why do you marvel that Ezekiel, having seen the likeness of the glory, fell, when to Daniel even

Gabriel, being a servant of the Lord, appeared, and forthwith he trembled and fell upon his face;

and until the angel forced himself into the likeness of a son of man, the prophet dared not to answer.

But if Gabriel, when appearing, wrought trembling in the prophets, if God Himself had appeared as He is, would not all have perished? To behold the divine nature then with eyes of flesh is impossible;

but from the divine works it is possible to come to a perception of His power, according to Solomon who says:

'For from the greatness and beauty of created things, proportionately is the Maker of them beheld.'

For he did not say that from the created things the Maker is beheld;

but he added, proportionately.

For God appears the greater to each, the greater the contemplation of created things that the man lays hold of;

and when through the greater contemplation he is exalted in heart, he also receives a greater perception concerning God.

And do you wish to know that to comprehend the nature of God is impossible? The three children in the furnace of fire, hymning God, say:

'Blessed are You who beholds the depths, sitting upon the Cherubim.'

Tell me, what is the nature of the Cherubim, and then behold Him who sits upon them.

And yet Ezekiel the prophet made even a description of them as far as was possible, saying:

That there are four faces to each one;

the one of a man, the one of a lion, the one of an eagle, and the one of an ox;

and that there are six wings to each one, and eyes to them on every side;

and that under each one lies a wheel of four parts.

And yet, though the prophet makes the description, we are not even able as yet to comprehend it, even when reading.

But if we cannot comprehend the throne which he described;

how shall we be able to comprehend Him who sits thereon, the invisible and unspeakable God? To inquire curiously into the nature of God is impossible;

but to send up doxologies to Him for His visible works of creation is possible.

And these things are said to you because of the sequence of the Faith, and because we say, WE BELIEVE IN ONE GOD, THE FATHER ALMIGHTY, MAKER OF HEAVEN AND EARTH, AND OF ALL THINGS VISIBLE AND INVISIBLE; that we may remember that He is the Father of our Lord Jesus Christ, and that He is the One who made the heaven and the earth;

and that we may guard ourselves against the aberrations of the godless heretics, who have dared wickedly to disparage the all-wise Artificer of all this universe, men who see indeed with the eyes of flesh, but whose eyes of the understanding are blinded.

For what have they to find fault with in the greatest work of God? whom it behoved to be astonished when beholding the vaults of the heavens;

whom it behoved to worship Him who set up the heaven as a vault, who out of the fluid nature of waters made the firm substance of heaven that does not fall.

'Let there be a firmament in the midst of the water.'

Water is the heaven, and fiery are the things in it, the sun and moon and the stars.

And how do the fiery bodies run in the water? But if anyone doubts because of the opposite natures of fire and water, let him remember the fire that flamed in the hail in the time of Moses in Egypt;

and let him behold the all-wise workmanship of God.

For since there was need of waters, the earth being about to be tilled, He constructed the heaven above of a watery substance, that, when there should be need for the region of the earth through the watering of rains, the heaven might be ready by nature for this.

And what, is it not also a thing to marvel at, when one looks even at the structure of the sun? for though seen as a small vessel, it contains great power;

appearing from the east, and sending forth its light even unto the west.

Describing whose morning risings, the Psalmist said:

'And he, as a bridegroom coming forth out of his chamber;'

for he described the brightness and the symmetry of its first state as it appears to men.

For when it rides through the meridian sky, we oftentimes flee because of its scorching heat;

but at its rising it is delightful to all, being beheld as a bridegroom.

And behold its ordering;

(or rather not its own, but His who ordered its course for it,)

how in summer, rising higher, it makes the days longer, giving men a good opportunity for work;

but in winter it shortens its course, lest the time of cold should be the greater, but that the nights, becoming longer, may both co-operate for the rest of men, and co-operate also for the bearing of fruit by the produce of the earth.

And behold also how the days hand on to one another in orderly succession;

in summer increasing, in winter decreasing, but in spring and autumn granting to one another the equality of their intervals.

And the nights again accomplish the like;

so that the Psalmist also says concerning them:

'Day unto day utters speech, and night unto night shows knowledge.'

For to the heretics, who have no ears, they all but cry aloud, and through their orderly arrangement declare that there is no other God than the Maker and Definer and Orderer of the universe.

And let no one tolerate any who say that One is the maker of the light, and another of the darkness.

For let him remember Isaiah who says:

'I am God who made the light and created the darkness.'

Why are you vexed at it, O man? why are you grieved at the time given for your rest? A servant would not have received rest from his masters, unless the darkness necessarily brought on its appointed term.

And how is it that often having toiled in the day, we are renewed in the nights, and he who yesterday was worn out with labours becomes vigorous in the morning because of the rest of the night?

And what is more useful to wisdom than the night? For in it we often contemplate the things concerning God;

and in it we make the reading and contemplation of the divine oracles.

And when is our mind most intent on psalmody and prayer? Is it not in the night? And when have we often come to the remembrance of our own sins? Is it not in the night? Let us not then wrongly admit that another is the maker of darkness;

for experience shows that this also is good and most useful.

And it behoved them to be astonished and to marvel not only at the structure of the sun and moon;

but also at the well-ordered dances of the stars, and their unhindered courses, and the seasonable risings of each.

And how some are signs of summer, and others of winter;

and how some declare the season of sowing, and others signify the beginning of sailing;

and a man sitting in a ship and sailing on the boundless waves, looking to the stars, directs his vessel.

For concerning these things the Scripture says well, 'And let them be for signs and for seasons and for years;'

not for the fables of astrology and nativity.

And behold how He has also graciously given us the light of day by gradual approach (for we do not at once behold the sun as it rises;

Rather, a little light runs ahead, so that the eye, having first been trained, may be able to behold the greater things of the ray; and how the darkness of the night is softened by the gleamings of the moon.

Who is the father of the rain? And who has begotten the drops of dew? Who has thickened the air into clouds and bidden the rain-clouds to bear up the waters, now leading from the north clouds shining like gold, now reshaping them into a single form and again transferring them into varied rings and other figures? Who is mighty to number the clouds in wisdom? Concerning whom he says in Job:

He understands the divisions of the clouds, and has bowed heaven down to earth;

and the text, 'He who numbers the clouds in wisdom;'

and, 'No cloud was rent beneath him.'

For so great are the measures of water upon the clouds, and yet it is not rent;

but with all good order it comes down upon the earth.

Who is it that brings forth the winds out of their treasuries? And who is it, as we said before, that has begotten the drops of dew? And out of whose womb comes the ice? For its substance is watery, yet its working is stony.

And at one time the water becomes snow like wool, at another it serves him who scatters the mist like ashes, and at another it is changed into a stony substance;

since he steers the water as he wills.

Its nature is of one kind, yet its working is manifold in power.

Water becomes wine in the vines, gladdening the heart of man;

and oil in the olives, making the face to shine;

and it is changed into bread, strengthening the heart of man, and into all manner of fruits and produce.

In view of these things, what ought to be done? Should the Creator be blasphemed, or rather be worshipped? And as yet I say nothing of the unseen works of his wisdom.

Consider for me the spring and the flowers, all manner of them distinguished within their likeness;

the deepest red of the rose, and the purest white of the lily.

For these come from one rain and one earth: who is it that distinguishes them, who is it that fashions them? Consider for me the exactness.

From the one substance of the tree, part goes to shelter, part to various fruits;

of one vine, part goes to fuel, part to shoots, part to foliage, part to tendrils, and part to the cluster of grapes.

Marvel also at the very dense array of joints of the reed, which the Craftsman has made.

Out of the one earth come forth creeping things, and beasts, and cattle, and trees, and foods, and gold, and silver, and bronze, and iron, and stone.

The nature of the waters is one, and from it comes the substance of swimming creatures and of birds;

so that, just as those swim in the waters, even so the birds fly in the air.

This is the great and spacious sea: there are creeping things innumerable.

Who can recount the beauty of the fishes in it? Who can recount the vastness of the sea-monsters, and the constitution of the amphibious animals, how they live both on dry land and in the waters? Who can recount the depth and breadth of the sea, or the onsets of its overpowering waves? Yet it stands within its bounds because of him who said:

'Thus far shall you come, and you shall not pass over;

but in yourself shall your waves be broken.'

And the sea, making manifest the word of the command laid upon it, runs forward through its waves and casts up a certain visible line upon the shores;

showing as it were to those who behold, that it has not transgressed the bounds appointed for it.

Who can examine the nature of the birds of the air? How some carry about a musical tongue;

while others are adorned with every kind of painting through their feathers;

and others, flying up into the midst of the air, stand motionless, like the hawk;

for by the divine command the hawk, spreading out its wings, stands motionless, looking toward the south.

Which of men can behold the eagle when it has soared on high? But if you cannot comprehend even the most irrational of the birds when it is lifted up on high, how do you wish to comprehend the Maker of all? Who among men knows even the names of all the beasts? Or who can examine the natural science of each? But if we do not even know the mere names of the beasts, how shall we apprehend their Maker? One is the command of God which says:

'Let the earth bring forth beasts and cattle and creeping things, each after its kind;'

and various natures came into being from the one earth by a single command;

the most gentle sheep and the flesh-eating lion;

and the various irrational motions of animals, bearing likenesses to various human dispositions;

so that the fox displays the craftiness in men, the serpent the venomous among friends, and the neighing horse the licentious among the young.

And the most nimble ant, that it may rouse the sluggish and slothful.

For when anyone passes his youth in idleness, then he is taught by the irrational animals, being reproved by the divine Scripture which says:

'Go to the ant, you sluggard, and seeing its ways, emulate them, and become wiser than it.'

For when you see, he says, that one laying up food for itself in due season, imitate it, and lay up for yourself the fruits of good works for the ages to come.

Go to the bee and learn how she is a worker, how, running about the flowers of every kind, she compounds honey for your benefit;

that you also, going about the divine Scriptures, may lay hold of your own salvation, and being filled with these, may say:

'How sweet are your oracles to my throat,

sweeter than honey [and the honeycomb] to my mouth!'

Is not the Craftsman, then, the more worthy to be glorified? For what if even you do not know the constitution of all things—are the things that have been made therefore idle? Can you know the working of all herbs? Or can you learn their usefulness,

all that proceeds from every living creature? Already antidotes for the salvation of men have come from venomous vipers.

But you will say to me, 'The serpent is terrible.'

Fear the Lord, and it will not be able to harm you.

Fear the Lord, and it will not strike you.

Fear the Lord, and it will lie down beside you, as it did with Daniel.

And one may truly marvel also at the working in animals:

how some have their sharpness in stings, as the scorpion, while in others the power lies in their teeth;

and others contend by means of their claws;

while in the basilisk the power is in its gaze.

From the manifold creation, then, perceive the working of the Creator.

But perhaps you do not know these things;

let there be nothing between you and the animals outside you.

Enter, then, into yourself, and from your own constitution perceive the Craftsman.

What in your body has been fashioned blameworthy? Be master of yourself, and there is nothing base in any of the members.

From the beginning Adam was naked in paradise together with Eve, but he was not cast out on account of his members.

The members, then, are not the cause of sin, but those who use the members wickedly;

and wise is the Maker of the members.

Who prepared the recesses of the womb for childbearing? Who gave a soul to the lifeless thing within it? Who knit us together with sinews and bones, and clothed us about with skin and flesh, and, as soon as the infant is born, brings forth springs of milk from the breasts? How does the infant grow into a child, and this into a youth, then into a man, and again the same one is changed into an old man, no one perceiving the daily exactness of the change? How is it that part of the food is turned into blood, part separated off for excretion, and part changed into flesh? Who keeps the heart in ever-moving motion? Who has wisely secured the tenderness of the eyes with the covering of the eyelids? For concerning the manifold and wondrous structure of the eyes, the many-lined books of the physicians scarcely give an account.

Who distributes the one breath throughout the whole body? You behold, O man, the Craftsman; you behold the wise Creator.

These things the discourse has now set out for you at length, while countless others, even tens of thousands, have been left aside—above all those that are incorporeal and invisible;

so that you may hate those who blaspheme the wise and good Craftsman, and that, from what has been said and read, and from whatever you yourself may be able to find or conceive, beholding the Author of creation proportionately from the greatness and beauty of created things, bending the knee in godly reverence to the Maker of all—of things sensible, I mean, and intelligible, of all things visible and invisible—you may, with a thankful and well-speaking tongue, with unceasing lips [and heart], hymn God, saying:

'How wondrous are your works, O Lord!'

For to you belongs honour, glory, and majesty, both now and unto the ages of the ages.