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6 results for "genesis"
1. Hebrew Bible, Genesis, 1.1-1.3 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •genesis, augustine on first six days in Found in books: Hoenig (2018), Plato's Timaeus and the Latin Tradition, 238, 239
1.1. "וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃", 1.1. "בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃", 1.2. "וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃", 1.2. "וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם׃", 1.3. "וּלְכָל־חַיַּת הָאָרֶץ וּלְכָל־עוֹף הַשָּׁמַיִם וּלְכֹל רוֹמֵשׂ עַל־הָאָרֶץ אֲשֶׁר־בּוֹ נֶפֶשׁ חַיָּה אֶת־כָּל־יֶרֶק עֵשֶׂב לְאָכְלָה וַיְהִי־כֵן׃", 1.3. "וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי־אוֹר׃", 1.1. "In the beginning God created the heaven and the earth.", 1.2. "Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters.", 1.3. "And God said: ‘Let there be light.’ And there was light.",
2. Hebrew Bible, Psalms, 105.16 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •genesis, augustine on first six days in Found in books: Hoenig (2018), Plato's Timaeus and the Latin Tradition, 238
105.16. "וַיִּקְרָא רָעָב עַל־הָאָרֶץ כָּל־מַטֵּה־לֶחֶם שָׁבָר׃", 105.16. "And He called a famine upon the land; He broke the whole staff of bread.",
3. Augustine, Confessions, 12.13, 13.1-13.12 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •genesis, augustine on first six days in Found in books: Hoenig (2018), Plato's Timaeus and the Latin Tradition, 239
12.13. 16. Meanwhile I conceive this, O my God, when I hear Your Scripture speak, saying, In the beginning God made heaven and earth; but the earth was invisible and without form, and darkness was upon the deep, and not stating on what day Thou created these things. Thus, meanwhile, do I conceive, that it is on account of that heaven of heavens, that intellectual heaven, where to understand is to know all at once - not in part, not darkly, not through a glass, 1 Corinthians 13:12 but as a whole, in manifestation, face to face; not this thing now, that anon, but (as has been said) to know at once without any change of times; and on account of the invisible and formless earth, without any change of times; which change is wont to have this thing now, that anon, because, where there is no form there can be no distinction between this or that;- it is, then, on account of these two - a primitively formed, and a wholly formless; the one heaven, but the heaven of heavens, the other earth, but the earth invisible and formless - on account of these two do I meanwhile conceive that Your Scripture said without mention of days, In the beginning God created the heaven and the earth. For immediately it added of what earth it spoke. And when on the second day the firmament is recorded to have been created, and called heaven, it suggests to us of which heaven He spoke before without mention of days. 13.1. 1. I Call upon You, my God, my mercy, who made me, and who did not forget me, though forgetful of You. I call You into my soul, which by the desire which Thou inspirest in it Thou preparest for Your reception. Do not Thou forsake me calling upon You, who anticipated me before I called, and importunately urged with manifold calls that I should hear You from afar, and be converted, and call upon You who called me. For Thou, O Lord, have blotted out all my evil deserts, that You might not repay into my hands wherewith I have fallen from You, and You have anticipated all my good deserts, that You might repay into Your hands wherewith You made me; because before I was, You were, nor was I [anything] to which You might grant being. And yet behold, I am, out of Your goodness, anticipating all this which You have made me, and of which You have made me. For neither had Thou stood in need of me, nor am I such a good as to be helpful unto You, my Lord and God; not that I may so serve You as though You were fatigued in working, or lest Your power may be less if lacking my assistance nor that, like the land, I may so cultivate You that You would be uncultivated did I cultivate You not but that I may serve and worship You, to the end that I may have well-being from You; from whom it is that I am one susceptible of well-being. 13.2. 2. For of the plenitude of Your goodness Your creature subsists, that a good, which could profit You nothing, nor though of You was equal to You, might yet be, since it could be made of You. For what did heaven and earth, which You made in the beginning, deserve of You? Let those spiritual and corporeal natures, which Thou in Your wisdom made, declare what they deserve of You to depend thereon - even the inchoate and formless, each in its own kind, either spiritual or corporeal, going into excess, and into remote unlikeness unto You (the spiritual, though formless, more excellent than if it were a formed body; and the corporeal, though formless, more excellent than if it were altogether nothing), and thus they as formless would depend upon Your Word, unless by the same Word they were recalled to Your Unity, and endued with form, and from You, the one sovereign Good, were all made very good. How have they deserved of You, that they should be even formless, since they would not be even this except from You? 3. How has corporeal matter deserved of You, to be even invisible and formless, Genesis 1:2 since it were not even this had Thou not made it; and therefore since it was not, it could not deserve of You that it should be made? Or how could the inchoate spiritual creature deserve of You, that even it should flow darksomely like the deep - unlike You, had it not been by the same Word turned to that by Whom it was created, and by Him so enlightened become light, although not equally, yet conformably to that Form which is equal unto You? For as to a body, to be is not all one with being beautiful, for then it could not be deformed; so also to a created spirit, to live is not all one with living wisely, for then it would be wise unchangeably. But it is good for it always to hold fast unto You, lest, in turning from You, it lose that light which it has obtained in turning to You, and relapse into a light resembling the darksome deep. For even we ourselves, who in respect of the soul are a spiritual creature, having turned away from You, our light, were in that life sometimes darkness; Ephesians 5:8 and do labour amidst the remains of our darkness, until in Your Only One we become Your righteousness, like the mountains of God. For we have been Your judgments, which are like the great deep. 13.3. 4. But what Thou said in the beginning of the creation, Let there be light, and there was light, Genesis 1:3 I do not unfitly understand of the spiritual creature; because there was even then a kind of life, which You might illuminate. But as it had not deserved of You that it should be such a life as could be enlightened, so neither, when it already was, has it deserved of You that it should be enlightened. For neither could its formlessness be pleasing unto You, unless it became light - not by merely existing, but by beholding the illuminating light, and cleaving unto it; so also, that it lives, and lives happily, it owes to nothing whatsoever but to Your grace; being converted by means of a better change unto that which can be changed neither into better nor into worse; the which Thou only art because Thou only simply art, to whom it is not one thing to live, another to live blessedly, since You are Yourself Your own Blessedness. 13.4. 5. What, therefore, could there be wanting unto Your good, which You Yourself art, although these things had either never been, or had remained formless - the which You made not out of any want, but out of the plenitude of Your goodness, restraining them and converting them to form not as though Your joy were perfected by them? For to You, being perfect, their imperfection is displeasing, and therefore were they perfected by You, and were pleasing unto You; but not as if You were imperfect, and were to be perfected in their perfection. For Your good Spirit was borne over the waters, Genesis 1:2 not borne up by them as if He rested upon them. For those in whom Your good Spirit is said to rest, Numbers 11:25 He causes to rest in Himself. But Your incorruptible and unchangeable will, which in itself is all-sufficient for itself, was borne over that life which You had made, to which to live is not all one with living happily, since, flowing in its own darkness, it lives also; for which it remains to be converted unto Him by whom it was made, and to live more and more by the fountain of life, and in His light to see light, and to be perfected, and enlightened, and made happy. 13.5. 6. Behold now, the Trinity appears unto me in an enigma, which Thou, O my God, art, since Thou, O Father, in the Beginning of our wisdom - Which is Your Wisdom, born of Yourself, equal and co-eternal unto You - that is, in Your Son, hast created heaven and earth. Many things have we said of the heaven of heavens, and of the earth invisible and formless, and of the darksome deep, in reference to the wandering defects of its spiritual deformity, were it not converted unto Him from whom was its life, such as it was, and by His enlightening became a beauteous life, and the heaven of that heaven which was afterwards set between water and water. And under the name of God, I now held the Father, who made these things; and under the name of the Beginning, the Son, in whom He made these things; and believing, as I did, that my God was the Trinity, I sought further in His holy words, and behold, Your Spirit was borne over the waters. Behold the Trinity, O my God, Father, Son, and Holy Ghost - the Creator of all creation. 13.6. 7. But what was the cause, O Thou true-speaking Light? Unto You do I lift up my heart, let it not teach me vain things; disperse its darkness, and tell me, I beseech You, by our mother charity, tell me, I beseech You, the reason why, after the mention of heaven, and of the earth invisible and formless, and darkness upon the deep, Your Scripture should then at length mention Your Spirit? Was it because it was meet that it should be spoken of Him that He was borne over, and this could not be said, unless that were first mentioned over which Your Spirit may be understood to have been borne? For neither was He borne over the Father, nor the Son, nor could it rightly be said that He was borne over if He were borne over nothing. That, therefore, was first to be spoken of over which He might be borne; and then He, whom it was not meet to mention otherwise than as having been borne. Why, then, was it not meet that it should otherwise be mentioned of Him, than as having been borne over? 13.7. 8. Hence let him that is able now follow Your apostle with his understanding where he thus speaks, because Your love is shed abroad in our hearts by the Holy Ghost, which is given unto us; Romans 5:5 and where, concerning spiritual gifts, he teaches and shows unto us a more excellent way of charity; and where he bows his knees unto You for us, that we may know the super-eminent knowledge of the love of Christ. Ephesians 3:14-19 And, therefore, from the beginning was He super-eminently borne above the waters. To whom shall I tell this? How speak of the weight of lustful desires, pressing downwards to the steep abyss? And how charity raises us up again, through Your Spirit which was borne over the waters? To whom shall I tell it? How tell it? For neither are there places in which we are merged and emerge. What can be more like, and yet more unlike? They be affections, they be loves; the filthiness of our spirit flowing away downwards with the love of cares, and the sanctity of Yours raising us upwards by the love of freedom from care; that we may lift our hearts unto You where Your Spirit is borne over the waters; and that we may come to that pre-eminent rest, when our soul shall have passed through the waters which have no substance. 13.8. 9. The angels fell, the soul of man fell and they have thus indicated the abyss in that dark deep, ready for the whole spiritual creation, unless You had said from the beginning, Let there be light, and there had been light, and every obedient intelligence of Your celestial City had cleaved to You, and rested in Your Spirit, which unchangeably is borne over everything changeable. Otherwise, even the heaven of heavens itself would have been a darksome deep, whereas now it is light in the Lord. For even in that wretched restlessness of the spirits who fell away, and, when unclothed of the garments of Your light, discovered their own darkness, dost Thou sufficiently disclose how noble You have made the rational creature; to which nought which is inferior to You will suffice to yield a happy rest, and so not even herself. For Thou, O our God, shall enlighten our darkness; from You are derived our garments of light, and then shall our darkness be as the noonday. Give Yourself unto me, O my God, restore Yourself unto me; behold, I love You, and if it be too little, let me love You more strongly. I cannot measure my love, so that I may come to know how much there is yet wanting in me, ere my life run into Your embracements, and not be turned away until it be hidden in the secret place of Your Presence. This only I know, that woe is me except in You - not only without, but even also within myself; and all plenty which is not my God is poverty to me. 13.9. 10. But was not either the Father or the Son borne over the waters? If we understand this to mean in space, as a body, then neither was the Holy Spirit; but if the incommutable super-eminence of Divinity above everything mutable, then both Father, and Son, and Holy Ghost were borne over the waters. Why, then, is this said of Your Spirit only? Why is it said of Him alone? As if He had been in place who is not in place, of whom only it is written, that He is Your gift? In Your gift we rest; there we enjoy You. Our rest is our place. Love lifts us up there, and Your good Spirit lifts our lowliness from the gates of death. In Your good pleasure lies our peace. The body by its own weight gravitates towards its own place. Weight goes not downward only, but to its own place. Fire tends upwards, a stone downwards. They are propelled by their own weights, they seek their own places. Oil poured under the water is raised above the water; water poured upon oil sinks under the oil. They are propelled by their own weights, they seek their own places. Out of order, they are restless; restored to order, they are at rest. My weight is my love; by it am I borne wherever I am borne. By Your Gift we are inflamed, and are borne upwards; we wax hot inwardly, and go forwards. We ascend Your ways that be in our heart, and sing a song of degrees; we glow inwardly with Your fire, with Your good fire, and we go, because we go upwards to the peace of Jerusalem; for glad was I when they said to me, Let us go into the house of the Lord. There has Your good pleasure placed us, that we may desire no other thing than to dwell there forever. 13.10. 11. Happy creature, which, though in itself it was other than You, has known no other state than that as soon as it was made, it was, without any interval of time, by Your Gift, which is borne over everything mutable, raised up by that calling whereby Thou said, Let there be light, and there was light. Whereas in us there is a difference of times, in that we were darkness, and are made light; Ephesians 5:8 but of that it is only said what it would have been had it not been enlightened. And this is so spoken as if it had been fleeting and darksome before; that so the cause whereby it was made to be otherwise might appear - that is to say, being turned to the unfailing Light it might become light. Let him who is able understand this; and let him who is not, ask of You. Why should he trouble me, as if I could enlighten any man that comes into the world? 13.11. 12. Which of us understands the Almighty Trinity? And yet which speaks not of It, if indeed it be It? Rare is that soul which, while it speaks of It, knows what it speaks of. And they contend and strive, but no one without peace sees that vision. I could wish that men would consider these three things that are in themselves. These three are far other than the Trinity; but I speak of things in which they may exercise and prove themselves, and feel how far other they be. But the three things I speak of are, To Be, to Know, and to Will. For I Am, and I Know, and I Will; I Am Knowing and Willing; and I Know myself to Be and to Will; and I Will to Be and to Know. In these three, therefore, let him who can see how inseparable a life there is - even one life, one mind, and one essence; finally, how inseparable is the distinction, and yet a distinction. Surely a man has it before him; let him look into himself, and see, and tell me. But when he discovers and can say anything of these, let him not then think that he has discovered that which is above these Unchangeable, which Is unchangeably, and Knows unchangeably, and Wills unchangeably. And whether on account of these three there is also, where they are, a Trinity; or whether these three be in Each, so that the three belong to Each; or whether both ways at once, wondrously, simply, and vet diversely, in Itself a limit unto Itself, yet illimitable; whereby It is, and is known unto Itself, and suffices to Itself, unchangeably the Self-same, by the abundant magnitude of its Unity - who can readily conceive? Who in any wise express it? Who in any way rashly pronounce thereon? 13.12. 13. Proceed in your confession, say to the Lord your God, O my faith, Holy, Holy, Holy, O Lord my God, in Your name have we been baptized, Father, Son, and Holy Ghost, in Your name do we baptize, Father, Son, and Holy Ghost, Matthew 28:19 because among us also in His Christ did God make heaven and earth, namely, the spiritual and carnal people of His Church. Yea, and our earth, before it received the form of doctrine, Romans 6:17 was invisible and formless, and we were covered with the darkness of ignorance. For Thou correctest man for iniquity, and Your judgments are a great deep. But because Your Spirit was borne over the waters, Genesis 1:3 Your mercy forsook not our misery, and Thou said, Let there be light, Repent, for the kingdom of heaven is at hand. Matthew 3:2 Repent, let there be light. And because our soul was troubled within us, we remembered You, O Lord, from the land of Jordan, and that mountain equal unto Yourself, but little for our sakes; and upon our being displeased with our darkness, we turned unto You, and there was light. And, behold, we were sometimes darkness, but now light in the Lord. Ephesians 5:8
4. Augustine, Commentary On Genesis, 1.1.1, 1.9.15 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •genesis, augustine on first six days in Found in books: Hoenig (2018), Plato's Timaeus and the Latin Tradition, 237, 238, 239
5. Augustine, The City of God, 8.11 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •genesis, augustine on first six days in Found in books: Hoenig (2018), Plato's Timaeus and the Latin Tradition, 238, 239
8.11. Certain partakers with us in the grace of Christ, wonder when they hear and read that Plato had conceptions concerning God, in which they recognize considerable agreement with the truth of our religion. Some have concluded from this, that when he went to Egypt he had heard the prophet Jeremiah, or, while travelling in the same country, had read the prophetic scriptures, which opinion I myself have expressed in certain of my writings. But a careful calculation of dates, contained in chronological history, shows that Plato was born about a hundred years after the time in which Jeremiah prophesied, and, as he lived eighty-one years, there are found to have been about seventy years from his death to that time when Ptolemy, king of Egypt, requested the prophetic scriptures of the Hebrew people to be sent to him from Judea, and committed them to seventy Hebrews, who also knew the Greek tongue, to be translated and kept. Therefore, on that voyage of his, Plato could neither have seen Jeremiah, who was dead so long before, nor have read those same scriptures which had not yet been translated into the Greek language, of which he was a master, unless, indeed, we say that, as he was most earnest in the pursuit of knowledge, he also studied those writings through an interpreter, as he did those of the Egyptians, - not, indeed, writing a translation of them (the facilities for doing which were only gained even by Ptolemy in return for munificent acts of kindness, though fear of his kingly authority might have seemed a sufficient motive), but learning as much as he possibly could concerning their contents by means of conversation. What warrants this supposition are the opening verses of Genesis: In the beginning God made the heaven and earth. And the earth was invisible, and without order; and darkness was over the abyss: and the Spirit of God moved over the waters. Genesis 1:1-2 For in the Tim us, when writing on the formation of the world, he says that God first united earth and fire; from which it is evident that he assigns to fire a place in heaven. This opinion bears a certain resemblance to the statement, In the beginning God made heaven and earth. Plato next speaks of those two intermediary elements, water and air, by which the other two extremes, namely, earth and fire, were mutually united; from which circumstance he is thought to have so understood the words, The Spirit of God moved over the waters. For, not paying sufficient attention to the designations given by those scriptures to the Spirit of God, he may have thought that the four elements are spoken of in that place, because the air also is called spirit. Then, as to Plato's saying that the philosopher is a lover of God, nothing shines forth more conspicuously in those sacred writings. But the most striking thing in this connection, and that which most of all inclines me almost to assent to the opinion that Plato was not ignorant of those writings, is the answer which was given to the question elicited from the holy Moses when the words of God were conveyed to him by the angel; for, when he asked what was the name of that God who was commanding him to go and deliver the Hebrew people out of Egypt, this answer was given: I am who am; and you shall say to the children of Israel, He who is sent me unto you; Exodus 3:14 as though compared with Him that truly is, because He is unchangeable, those things which have been created mutable are not - a truth which Plato zealously held, and most diligently commended. And I know not whether this sentiment is anywhere to be found in the books of those who were before Plato, unless in that book where it is said, I am who am; and you shall say to the children of Israel, who is sent me unto you.
6. Proclus, In Platonis Timaeum Commentarii, 2.302 (5th cent. CE - 5th cent. CE)  Tagged with subjects: •genesis, augustine on first six days in Found in books: Hoenig (2018), Plato's Timaeus and the Latin Tradition, 237, 238, 239