Читать книгу Treatise On the Incarnation - Athanasius of Alexandria - Страница 5

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The true doctrine. Creation out of nothing, of God ’s lavish bounty of being. Man created above the rest, but incapable of independent perseverance. Hence the exceptional and supra-natural gift of being in God ’s Image, with the promise of bliss conditionally upon his perseverance in grace.

Thus do they vainly speculate. But the godly teaching and the faith according to Christ brands their foolish language as godlessness. For it knows that it was not spontaneously, because forethought is not absent; nor of existing matter, because God is not weak; but that out of nothing, and without its having any previous existence, God made the universe to exist through His word, as He says firstly through Moses: “In1 the beginning God created the heaven and the earth; ” secondly, in the most edifying book of the Shepherd, “First2 of all believe that God is one, which created and framed all things, and made them to exist out of nothing. ” 2. To which also Paul refers when he says, “By3 faith we understand that the worlds have been framed by the Word of God, so that what is seen hath not been made out of things which do appear. ” 3. For God is good, or rather is essentially the source of goodness: nor4 could one that is good be niggardly of anything: whence, grudging existence to none, He has made all things out of nothing by His own Word, Jesus Christ our Lord. And among these, having taken especial pity, above all things on earth, upon the race of men, and having perceived its inability, by virtue of the condition of its origin, to continue in one stay, He gave them a further gift, and He did not barely create man, as He did all the irrational creatures on the earth, but made them after His own image, giving them a portion even of the power of His own Word; so that having as it were a kind of reflexion of the Word, and being made rational, they might be able to abide ever in blessedness, living the true life which belongs to the saints in paradise. 4. But knowing once more how the will of man could sway to either side, in anticipation He secured the grace given them by a law and by the spot where He placed them. For He brought them into His own garden, and gave them a law: so that, if they kept the grace and remained good, they might still keep the life in paradise without sorrow or pain or care besides having the promise of incorruption in heaven; but that if they transgressed and turned back, and became evil, they might know that they were incurring that corruption in death which was theirs by nature: no longer to live in paradise, but cast out of it from that time forth to die and to abide in death and in corruption. 5. Now this is that of which Holy Writ also gives warning, saying in the Person of God: “Of every tree5 that is in the garden, eating thou shalt eat: but of the tree of the knowledge of good and evil, ye shall not eat of it, but on the day that ye eat, dying ye shall die. ” But by “dying ye shall die, ” what else could be meant than not dying merely, but also abiding ever in the corruption of death?

Footnotes

1 Gen. i. 1.

2 Herm. Mand. 1.

3 Heb. xi. 3.

4 c. Gent. xli. and Plato, Tim æus 29 E.

5 Gen. ii. 16, sq.