Friday, January 18, 2008

St. Basil's Third Homily on the Six Days of Creation

On the Firmament

We have now recounted the works of the first day, or rather of one day. Far be it from me indeed, to take from it the privilege it enjoys of having been for the Creator a day apart, a day which is not counted in the same order as the others. Our discussion yesterday treated of the works of this day, and divided the narrative so as to give you food for your souls in the morning, and joy in the evening. To-day we pass on to the wonders of the second day. And here I do not wish to speak of the narrator's talent, but of the grace of Scripture, for the narrative is so naturally told that it pleases and delights all the friends of truth. It is this charm of truth which the Psalmist expresses so emphatically when he says, "How sweet are thy words unto my taste. yea, sweeter than honey to my mouth." Yesterday then, as far as we were able, we delighted our souls by conversing about the oracles of God, and now to-day we are met together again on the second day to contemplate the wonders of the second day. I know that many artisans, belonging to mechanical trades, are crowding around me. A day's labour hardly suffices to maintain them; therefore I am compelled to abridge my discourse, so as not to keep them too long from their work. What shall I say to them? The time which you lend to God is not lost: he will return it to you with large interest. Whatever difficulties may trouble you the Lord will disperse them. To those who have preferred spiritual welfare, He will give health of body, keenness of mind, success in business, and unbroken prosperity. And, even if in this life our efforts should not realise our hopes, the teachings of the Holy Spirit are none the less a rich treasure for the ages to come Deliver your heart, then, from the cares of this life and give close heed to my words. Of what avail will it be to you if you are here in the body, and your heart is anxious about your earthly treasure?

And God said "Let there be a firmament in the midst of the waters, and let it divide the waters from the waters." Yesterday we heard God's decree, "Let there be light." To-day it is, "Let there be a firmament." There appears to be something more in this. The word is not limited to a simple command. It lays down the reason necessitating the structure of the firmament: it is, it is said, to separate the waters from the waters. And first let us ask how God speaks? Is it in our manner? Does His intelligence receive an impression from objects, and, after having conceived them, make them known by particular signs appropriate to each of them? Has He consequently recourse to the organs of voice to convey His thoughts? Is He obliged to strike the air by the articulate movements of the voice, to unveil the thought hidden in His heart? Would it not seem like an idle fable to say that God should need such a circuitous method to manifest His thoughts? And is it not more conformable with true religion to say, that the divine will and the first impetus of divine intelligence are the Word of God? It is He whom Scripture vaguely represents, to show us that God has not only wished to create the world, but to create it with the help of a co-operator. Scripture might continue the history as it is begun: In the beginning God created the heaven and the earth; afterwards He created light, then He created the firmament. But, by making God command and speak, the Scripture tacitly shows us Him to Whom this order and these words are addressed. It is not that it grudges us the knowledge of the truth, but that it may kindle our desire by showing us some trace and indication of the mystery. We seize with delight, and carefully keep, the fruit of laborious efforts, whilst a possession easily attained is despised. Such is the road and the course which Scripture follows to lead us to the idea of the Only begotten. And certainly, God's immaterial nature had no need of the material language of voice, since His very thoughts could be transmitted to His fellow-worker. What need then of speech, for those Who by thought alone could communicate their counsels to each other? Voice was made for hearing, and hearing for voice. Where there is neither air, nor tongue, nor ear, nor that winding canal which carries sounds to the seat of sensation in the head, there is no need for words thoughts of the soul are sufficient to transmit the will. As I said then, this language is only a wise and ingenious contrivance to set our minds seeking the Person to whom the words are addressed.

In the second place, does the firmament that is called heaven differ from the firmament that God made in the beginning? Are there two heavens? The philosophers, who discuss heaven, would rather lose their tongues than grant this. There is only one heaven, they pretend; and it is of a nature neither to admit of a second, nor of a third, nor of several others. The essence of the celestial body quite complete constitutes its vast unity. Because, they say, every body which has a circular motion is one and finite. And if this body is used in the construction of the first heaven, there will be nothing left for the creation of a second or a third. Here we see what those imagine who put under the Creator's hand uncreated matter; a lie that follows from the first fable. But we ask the Greek sages not to mock us before they are agreed among themselves. Because there are among them some who say there are infinite heavens and worlds. When grave demonstrations shall have upset their foolish system, when the laws of geometry shall have established that, according to the nature of heaven, it is impossible that there should be two, we shall only laugh the more at this elaborate scientific trifling. These learned men see not merely one bubble but several bubbles formed by the same cause, and they doubt the power of creative wisdom to bring several heavens into being! We find, however, if we raise our eyes towards the omnipotence of God, that the strength and grandeur of the heavens differ from the drops of water bubbling on the surface of a fountain. How ridiculous, then, is their argument of impossibility! As for myself, far from not believing in a second, I seek for the third whereon the blessed Paul was found worthy to gaze. And does not the Psalmist in saying "heaven of heavens" give us an idea of their plurality? Is the plurality of heaven stranger than the seven circles through which nearly all the philosophers agree that the seven planets pass,--circles which they represent to us as placed in connection with each other like casks fitting the one into the other? These circles, they say, carried away in a direction contrary to that of the world, and striking the rather, make sweet and harmonious sounds, unequalled by the sweetest melody. And if we ask them for the witness of the senses, what do they say? That we, accustomed to this noise from our birth, on account of hearing it always, have lost the sense of it; like then in smithies with their ears incessantly dinned. If I refuted this ingenious frivolity, the untruth of which is evident from the first word, it would seem as though I did not know the value of time. and mistrusted the intelligence of such an audience. But let me leave the vanity of outsiders to those who are without, and return to the theme proper to the Church. If we believe some of those who have preceded us, we have not here the creation of a new heaven, but a new account of the first. The reason they give is, that the earlier narrative briefly described the creation of heaven and earth; while here scripture relates in greater detail the manner in which each was created. I, however, since Scripture gives to this second heaven another name and its own function, maintain that it is different from the heaven which was made at the beginning; that it is of a stronger nature and of an especial use to the universe.

"And God said, let there be a firmament in the midst of the waters, and let it divide the waters front the waters. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament." Before laying hold of the meaning of Scripture let us try to meet objections from other quarters. We are asked how, if the firmament is a spherical body, as it appears to the eye, its convex circumference can contain the water which flows and circulates in higher regions? What shall we answer? One thing only: because the interior of a body presents a perfect concavity it does not necessarily follow that its exterior surface is spherical and smoothly rounded. Look at the stone vaults of baths, and the structure of buildings of cave form; the dome, which forms the interior, does not prevent the roof from having ordinarily a flat surface. Let these unfortunate men cease, then, from tormenting us and themselves about the impossibility of our retaining water in the higher regions. Now we must say something about the nature of the firmament, and why it received the order to hold the middle place between the waters. Scripture constantly makes use of the word firmament to express extraordinary strength. "The Lord in firmament and refuge" "I have strengthened the pillars of it" "Praise him in the firmament of his power." The heathen writers thus call a strong body one which is compact and full, to distinguish it from the mathematical body. A mathematical body is a body which exists only in the three dimensions, breadths depth, and height. A firm body, on the contrary, adds resistance to the dimensions. It is the custom of Scripture to call firmament all that is strong and unyielding. It even uses the word to denote the condensation of the air: He, it says, who strengthens the thunder. Scripture means by the strengthening of the thunder, the strength and resistance of the wind, which, enclosed in the hollows of the clouds, produces the noise of thunder when it breaks through with violence. Here then, according to me, is a firm substance, capable of retaining the fluid and unstable element water; and as, according to the common acceptation, it appears that the firmament owes its origin to water, we must not believe that it resembles frozen water or any other matter produced by the filtration of water; as, for example, rock crystal, which is said to owe its metamorphosis to excessive congelation, or the transparent stone which forms in mines. This pellucid stone, if one finds it in its natural perfection, without cracks inside, or the least spot of corruption, almost rivals the air in clearness. We cannot compare the firmament to one of these substances. To hold such an opinion about celestial bodies would be childish and foolish; and although everything may be in everything, fire in earth, air in water, anti of the other elements the one in the other; although none of those which come under our senses are pure and without mixture, either with the element which serves as a medium for it, or with that which is contrary to it; I, nevertheless, dare not affirm that the firmament was formed of one of these simple substances, or of a mixture of them, for I am taught by Scripture not to allow my imagination to wander too far afield. But do not let us forget to remark that, after these divine words "let there be a firmament," it is not said "and the firmament was reader" but, "and God made the firmament, and divided the waters." Hear, O ye deaf! See, O ye blind!--who, then, is deaf? He who does not hear this startling voice of the Holy Spirit. Who is blind? He who does not see such clear proofs of the Only begotten. "Let there be a firmament." It is the voice of the primary and principal Cause. "And God made the firmament." Here is a witness to the active and creative power of God.

But let us continue our explanation: "Let it divide the waters froth the waters." The mass of waters, which from all directions flowed over the earth, and was suspended in the air, was infinite, so that there was no proportion between it and the other elements. Thus, as it has been already said, the abyss covered the earth. We give the reason for this abundance of water. None of you assuredly will attack our opinion; not even those who have the most cultivated minds, and whose piercing eye can penetrate this perishable and fleeting nature; you will not accuse me of advancing impossible or imaginary theories, nor will you ask me upon what foundation the fluid clement rests. By the same reason which makes them attract the earth, heavier than water, from the extremities of the world to suspend it in the centre, they will grant us without doubt that it is due both to its natural attraction downwards and its general equilibrium, that this immense quantity of water rests motionless upon the earth. Therefore the prodigious mass of waters was spread around the earth; not in proportion with it and infinitely larger, thanks to the foresight of the supreme Artificer, Who, from the beginning, foresaw what was to come, and at the first provided all for the future needs of the world. But what need was there for this superabundance of water? The essence of fire is necessary for the world, not only in the economy of earthly produce, but for the completion of the universe; for it would be imperfect if the most powerful and the most vital of its elements were lacking. Now fire and water are hostile to and destructive of each other. Fire, if it is the stronger, destroys water, and water, if in greater abundance, destroys fire. As, therefore, it was necessary to avoid an open struggle between these elements, so as not to bring about the dissolution of the universe by the total disappearance of one or the other, the sovereign Disposer created such a quantity of water that in spite of constant diminution from the effects of fire, it could last until the time fixed for the destruction of the world. He who planned all with weight and measure, He who, according to the word of Job, knows the number of the drops of rain, knew how long His work would last, and for how much consumption of fire He ought to allow. This is the reason of the abundance of water at the creation. Further, there is no one so strange to life as to need to learn the reason why fire is essential to the world. Not only all the arts which support life, the art of weaving, that of shoemaking, of architecture, of agriculture, have need of the help of fire, but the vegetation of trees, the ripening of fruits, the breeding of land and water animals, and their nourishment, all existed from heat from the beginning, and have been since maintained by the action of heat. The creation of heat was then indispensable for the formation and the preservation of beings, and the abundance of waters was no less so in the presence of the constant and inevitable consumption by fire.

Survey creation; you will see the power of heat reigning over all that is born and perishes. On account of it comes all the water spread over the earth, as well as that which is beyond our sight and is dispersed in the depths of the earth. On account of it are abundance of fountains, springs or wells, courses of rivers, both mountain torrents and ever flowing streams, for the storing of moisture in many and various reservoirs. From the East, from the winter solstice flows the Indus, the greatest river of the earth, according to geographers. From the middle of the East proceed the Bactrus, the Choaspes, and the Araxes, from which the Tanais detaches itself to fall into the Palus-Maeotis. Add to these the Phasis which descends from Mount Caucasus, and countless other rivers, which, from northern regions, flow into the Euxine Sea. From the warm countries of the West, from the foot of the Pyrenees, arise the Tartessus and the Ister, of which the one discharges itself into the sea beyond the Pillars and the other, after flowing through Europe, fails into Euxine Sea. Is there any need to enumerate those which the Ripaean mountains pour forth in the heart of Scythia, the Rhone, and so many other rivers, all navigable, which after having watered the countries of the western Gauls and of Celts and of the neighbouring barbarians, flow into the Western sea? And others from the higher regions of the South flow through Ethiopia. to discharge themselves some into our sea, others into inaccessible seas, the Aegon the Nyses, the Chremetes, and above all the Nile, which is not of the character of a river when, like a sea, it inundates Egypt. Thus the habitable part of our earth is surrounded by water, linked together by vast seas and irrigated by countless perennial rivers, thanks to the ineffable wisdom of Him Who ordered all to prevent this rival clement to fire from being entirely destroyed. However, a time will come, when all shall be consumed by fire; as Isaiah says of the God of the universe in these words, "That saith to the deep, Be dry, and I will dry up thy rivers." Reject then the foolish wisdom of this world, and receive with me the more simple but infallible doctrine of truth.

Therefore we read: "Let there be a firmament in the midst of the waters, and let it divide life waters front the waters." have said what the word firmament in Scripture means. It is not in reality a firm and solid substance which has weight and resistance; this name would otherwise have better suited the earth. But, as the substance of superincumbent bodies is light, without consistency, and cannot be grasped by any one of our senses, it is in comparison with these pure and imperceptible substances that the firmament has received its name. Imagine a place fit to divide the moisture, sending it, if pure and filtered, into higher regions, and making it fall, if it is dense and earthy; to the end that by the gradual withdrawal of the moist particles the same temperature may be preserved from the beginning to the end. You do not believe in this prodigious quantity of water; but you do not take into account the prodigious quantity of heat, less considerable no doubt in bulk, but exceedingly powerful nevertheless, if you consider it as destructive of moisture. It attracts surrounding moisture, as the melon shows us, and consumes it as quickly when attracted, as the flame of the lamp draws to it the fuel supplied by the wick and burns it up. Who doubts that the rather is an ardent fire? If an impassable limit had not been assigned to it by the Creator, what would prevent it from setting on fire and consuming all that is near it, and absorbing sit the moisture from existing things? The aerial waters which veil the heavens with vapours that are sent forth by rivers, fountains, marshes, lakes, and seas, prevent the aether from invading and burning up the universe. Thus we see even this sun, in the summer season, dry up in a moment a damp and marshy country, and make it perfectly arid. What has become of all the water? Let these masters of omniscience tell us. Is it not plain to every one that it has risen in vapour, and has been consumed by the heat of the sun? They say, none the less, that even the sun is without heat. What time they lose in words! And see what proof they lean upon to resist what is perfectly plain. Its colour is white, and neither reddish nor yellow. It is not then fiery by nature, and its heat results, they say, from the velocity of its rotation. What do they gain? That the sun does not seem to absorb moisture? I do not, however, reject this statement, although it is false, because it helps my argument. I said that the consumption of heat required this prodigious quantity of water. That the sun owes its heat to its nature, or that heat results from its action, makes no difference, provided that it produces the same effects upon the same matter. If you kindle fire by rubbing two pieces of wood together, or if you light them by holding them to a flame, you will have absolutely the same effect. Besides, we see that the great wisdom of Him who governs all, makes the sun travel from one region to another, for fear that, if it remained always in the same place, its excessive heat would destroy the order of the universe. Now it passes into southern regions about the time of the winter solstice, now it returns to the sign of the equinox; from thence it betakes itself to northern regions during the summer solstice, and keeps up by this imperceptible passage a pleasant temperature throughout all the world. Let the learned people see if they do not disagree among themselves. The water which the sun consumes is, they say, what prevents the sea from rising and flooding the rivers; the warmth of the sun leaves behind the salts and the bitterness of the waters, and absorbs from them the pure and drinkable particles, thanks to the singular virtue of this planet in attracting all that is light and in allowing to fall, like mud and sediment, all which is thick and earthy. From thence come the bitterness, the salt taste and the power of withering and drying up which are characteristic of the sea. While as is notorious, they hold these views, they shift their ground and say that moisture cannot be lessened by the sun.

"And God called the firmament heaven." The nature of right belongs to another, and the firmament only shares it on account of its resemblance to heaven. We often find the visible region called heaven, on account of the density and continuity of the air within our ken, and deriving its name "heaven" from the word which means to see. It is of it that Scripture says, "The fowl of the air," "Fowl that may fly . . . in the open firmament of heave;" and, elsewhere, "They mount up to heaven." Moses, blessing the tribe of Joseph, desires for it the fruits and the dews of heaven, of the suns of summer and the conjunctions of the moon, and blessings from the tops of the mountains and from the everlasting hills," in one word, from all which fertilises the earth. In the curses on Israel it is said, "And thy heaven that is over thy head shall be brass." What does this mean? It threatens him with a complete drought, with an absence of the aerial waters which cause the fruits of the earth to be brought forth and to grow. Since, then, Scripture says that the dew or the rain fails from heaven, we understand that it is from those waters which have been ordered to occupy the higher regions. When the exhalations from the earth, gathered together in the heights of the air, are condensed under the pressure of the wind, this aerial moisture diffuses itself in vaporous and light clouds; then mingling again, it forms drops which fall, dragged down by their own weight; and this is the origin of rain. When water beaten by the violence of the wind, changes into foam, and passing through excessive cold quite freezes, it breaks the cloud, and falls as snow. Yon can thus account for all the moist substances that the air suspends over our heads. And do not let any one compare with the inquisitive discussions of philosophers upon the heavens, the simple and inartificial character of the utterances of the Spirit; as the beauty of chaste women surpasses that of a harlot, so our arguments are superior to those of our opponents. They only seek to persuade by forced reasoning. With us truth presents itself naked anti without artifice. But why torment ourselves to refute the errors of philosophers, when it is sufficient to produce their mutually contradictory books, and, as quiet spectators, to watch the war? For those thinkers are not less numerous, nor less celebrated, nor more sober in speech in fighting their adversaries, who say that the universe is being consumed by fire, and that from the seeds which remain in the ashes of the burnt world all is being brought to life again. Hence in the world there is destruction and palingenesis to infinity. All, equally far from the truth, find each on their side by-ways which lead them to error.

But as far as concerns the separation of the waters I am obliged to contest the opinion of certain writers in the Church who, under the shadow of high and sublime conceptions, have launched out into metaphor, and have only seen in the waters a figure to denote spiritual and incorporeal powers. In the higher regions, above the firmament, dwell the better; in the lower regions, earth and matter are the dwelling place of the malignant. So, say they, God is praised by the waters that are above the heaven, that is to say, by the good powers, the purity of whose soul makes them worthy to sing the praises of God. And the waters which are under the heaven represent the wicked spirits, who from their natural height have fallen into the abyss of evil. Turbulent, seditious, agitated by the tumultuous waves of passion, they have received the name of sea, because of the instability and the inconstancy of their movements. Let us reject these theories as dreams and old women's tales. Let us understand that by water water is meant; for the dividing of the waters by the firmament let us accept the reason which has been given us. Although, however, waters above the heaven are invited to give glory to the Lord of the Universe, do not let us think of them as intelligent beings; the heavens are not alive because they "declare the glory of God," nor the firmament a sensible being because it "sheweth His handiwork." And if they tell you that the heavens mean contemplative powers, anti the firmament active powers which produce good, we admire the theory as ingenious without being able to acknowledge the truth of it. For thus dew, the frost, cold and heat, which in Daniel are ordered to praise the Creator of all things, will be intelligent and invisible natures. But this is only a figure, accepted as such by enlightened minds, to complete the glory of the Creator. Besides, the waters above the heavens, these waters privileged by the virtue which they possess in themselves, are not the only waters to celebrate the praises of God. "Praise the Lord from the earth, ye dragons and all deeps." Thus the singer of the Psalms does not reject the deeps which our inventors of allegories rank in the divisions of evil; he admits them to the universal choir of creation, and the deeps sing in their language a harmonious hymn to the glory of the Creator.

"And God saw that it was good." God does not judge of the beauty of His work by the charm of the eyes, and He does not form the same idea of beauty that we do. What He esteems beautiful is that which presents in its perfection all the fitness of art, and that which tends to the usefulness of its end. He, then, who proposed to Himself a manifest design in His works, approved each one of them, as fulfilling its end in accordance with His creative purpose. A hand, an eye, or any portion of a statue lying apart from the rest, would look beautiful to no one. But if each be restored to its own place, the beauty of proportion, until now almost unperceived, would strike even the most uncultivated. But the artist, before uniting the parts of his work, distinguishes and recognises the beauty of each of them, thinking of the object that he has in view. It is thus that Scripture depicts to us the Supreme Artist, praising each one of His works; soon. when His work is complete, He will accord well deserved praise to the whole together. Let me here end my discourse on the second day, to allow my industrious hearers to examine what they have just heard. May their memory retain it for the profit of their soul; may they by careful meditation inwardly digest and benefit by what I say. As for those who live by their work, let me allow them to attend all day to their business, so that they may come, with a soul free from anxiety, to the banquet of my discourse in the evening. May God who, after having made such great things, put such weak words in my mouth, grant you the intelligence of His truth, so that you may raise yourselves from visible things to the invisible Being, and that the grandeur and beauty of creatures may give you a just idea of the Creator. For the visible things of Him from the creation of the world are clearly seen, and His power and divinity are eternal. Thus earth, air, sky, water, day, night, all visible things, remind us of who is our Benefactor. We shall not therefore give occasion to sin, we shall not give place to the enemy within us, if by unbroken recollection we keep God ever dwelling in our hearts, to Whom be all glory and all adoration, now and for ever, world without end. Amen.


ElderChild said...

“Let There Be Light”

“In The Beginning” The Creator said, "“Let There Be Light", and there was Light”

“Let There Be Light”....... “The Beginning of The Creation of YAH”

Revelations 3:14 testifies that The Messiah, was "The Beginning of the Creation of YAH(Father of All)”! And The Messiah testified that His Elohim(YAH) and Father is The Elohim and Father of His Brethren. (John 20:17)

It is very important to both know and experience The Messiah as He was and is, and also to know the "glory He had with Our Father" before He was born in "the likeness of sinful flesh". (John 17:5, Rom 8:3)

First, let me simply state that i believe the "catholic” and “christian" systems of religious theo’ry’logy are Anti-Messiah for they either "imag"ine a ‘messiah’ who is one-head of a three-headed pagan "god", or a ‘messiah’ who is "god", or a ‘messiah’ who is but an exalted messenger(angel) or prophet.

It is needful to believe that The Messiah was, is and always will be "The Son of The Living Elohim", and that there is but “One Elohim, WHO is Father of ALL”. (Mat 16:16, Eph 4:6) Once again, The Messiah testified that His Elohim(YAH) and His Father, is also The Elohim and Father of His Brethren. (John 20:17)

“Let There Be Light”

The Messiah simply testified in John 17:5 "And now, O Father, glorify Me with YOUR own self with the glory that I had with YOU before the world began”.

Prior to that testimony The Messiah testified, “Yet a little while is The Light with you. Walk while you have The Light, lest darkness comes upon you: for he that walks in darkness does not know where he goes. While you have Light, believe in The Light, that you may be the children of Light.” (John 12:35-36)

And the apostle John testified: "In the beginning was the Word, and the Word was with YAH, and The Word was(not is) YAH. The same was in the beginning with YAH. All things were made by Him; and without Him was not any thing made that was made. In Him was life; and the life was the Light of men. And The Light shined in darkness; and the darkness comprehended it not. There was a man sent from Elohim, whose name was John. The same came for a witness, to bear witness of The Light, that all men through Him might believe. He(John the baptist) was not that Light, but was sent to bear witness of that Light. That was the True Light, which enlightens every man that comes into the world. He(The Messiah) was in the world, and the world was made by Him, and the world knew Him not. He came unto His own, and His own received Him not. But as many as received Him, to them gave He power to become the sons of Elohim, even to them that believe on His name: Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of “The Only True Elohim”." (John 1:1-13)

And the apostle John testified in John 3:17-21: “For Our Father sent not his Son into the world to condemn the world; but that the world through Him might be saved. He that believes on Him is not condemned: but he that believes not is condemned already, because he has not believed in the name of the only begotten Son of YAH(Our Father). And this is the condemnation, that Light is come into the world, and men loved darkness rather than Light, because their deeds were evil. For every one that does evil hates The Light, neither comes to The Light, lest his deeds should be reproved. But he that does Truth comes to The Light, that his deeds may be made manifest, that they are wrought in YAH(Our Father).”

In John 12:34 the people asked, “Who is this Son of man? Then in John 12:35-36, “The Messiah said unto them, yet a little while is The Light with you. Walk while you have The Light, lest darkness come upon you: for he that walks in darkness does not know where he goes. While you have Light, believe in The Light, that you may be the children of Light. The Messiah spoke these things, and departed, and hid Himself from them.”

Simply, "In The Beginning" The Only True Elohim spoke The Word, "Let There Be Light", “And there was Light”! “And there was evening(darkness) and there was morning(Light), First Day”. (Gen 1:5) Certainly such “Light” was not "natural" light, for “natural” light, the sun, moon, and stars were not created until the “fourth day”. (Gen 1:14-19)

"In the beginning", “The First Day”, The Father of All created "The Light", without which Creation and Life, as we now know and experience it, could not have been.

The First Day, “The Light”, The Messiah, "The beginning of the Creation of YAH(HE WHO is The Only True Elohim and Father of ALL)”! (Gen 1:3, Rev 3:14, John 17:3, Eph 4:6)

And “The Only True Elohim” created all “things” by, through, and for “The Light”, The Messiah, “The Son of The Living Elohim” and “Son of man”. (Col 1:15, Eph 3:9, Mat 16:16, Mat 12:32)

And "The True Light which enlightens every man coming into the world", was born as a child destined to be The Messiah. (John 1:9, Mat 1:21)

The Messiah, “The Light of the world”. (John 8:12, 9:5)

The Messiah, "The firstborn of every creature(all creation)". (Col 1:15)

The Messiah,"The firstborn among many brethren". (Rom 8:29)

The Messiah, "The firstborn from among the dead". (Col 1:18)

The Messiah, "A servant of The Only True Elohim". (Isa 42:1-7)

The Messiah, “The Lamb of YAH”. (John 1:29,36)

Once again: "In The Beginning" Our Father, “The Only True Elohim” spoke: "Let there be Light, and there was Light"! The Messiah, "The Beginning of the Creation of YAH", "the firstborn of every creature(all creation)". (Gen 1:3, John 17:3, Rev 3:14, Col 1:15)


The Messiah, The Creation of "The Only True Elohim, Father of ALL"! (Rev 3:14)

The Messiah, "made so much better than the angels"! (Heb 1:4)

The Messiah, "The Light of the world"! (John 8:12, 9:5)

Paul experienced “The Light “ on the road to Damascus. “And it came to pass, that, as I made my journey, and came near unto Damascus about noontime, suddenly a great Light from Heaven shone round about me. And I fell unto the ground, and heard a voice saying unto me, Saul, Saul, why do you persecute Me? And I answered, "Who are You, Master"? And He said unto me, I am Yehowshuwa’ (Yahshua) of Nazareth, Whom you persecute. And they that were with me saw The Light, and were afraid; but they did not hear the voice of Him that spoke to me. And I said, "What shall I do, Master"? And He said unto me, arise and go into Damascus, and there you shall be told all things which are appointed for you to do. And when I could not see for the glory of that Light, I was led by the hand into Damascus.” (Acts 22:6-11)

Paul also testified, “At midday I saw in the way a Light from Heaven, ABOVE THE BRIGHTNESS OF THE SUN, shining round about me and those who journeyed with me. And when we were all fallen to the earth, I heard a voice speaking unto me, and saying in the HEBREW tongue, Saul, Saul, why do you persecute Me? It is hard for you to kick against the pricks.” (The Messiah could not have told Paul, “I am jesus” for He spoke in the “HEBREW tongue”) (Acts 26:13-14)

And The Messiah, ”The Light of the world”, “The Lamb of YAH”, is also The Light of The New Heavenly Yerusalem! (Rev 21:22-23)

Sadly, those who “love this world and it’s things” yet love darkness more than The Light and they will abide in the darkness they loved forever ;-( (1John 2:15, John 3:19-20)

Sadder yet, systems of religion that are of this world, such as "catholicism", "christianity", "judaism", "islam",.etc., have so perverted The Testimonies, that today, as in the yesterdays gone by, "The Way of Truth is evil spoken of" because of their theo'ry'logical, heretical doctrines ;-( Doctrines that are of men, and especially those “imag”ined theo’ry'logical doctrines which seek to define The Only True Elohim(YAH), Father of All. (2Peter 2:1-2)

All such doctrines are but the product of mankind's "imag"ination and mankind's "imag"ination is destroying and perverting Creation(earth, air, water, creatures, Truth, Love, Peace, Joy, Hope, .etc.)

Yes, sadly ;-( Creation is being destroyed by self-willed men who could care less about that which is of Truth(What Is, Was, and always Will Be), and care even less about those things which they can not comprehend apart from their "natural" senses and mental processes ;-(

And Truth testifies, The Creator "will destroy those who destroy the earth(HIS Creation)"(Rev 11:18).

Sadly, in this wicked world, those who seek profit will naturally overcome those who do not ;-(

Yet, There Is Hope!

For Miracles do happen and Faith rejoices against theo’ry’logy(logic) and profit(greed)!

Hope is there would be those who experience The Miracle that is "receiving a love of The Truth" for they will "see" "The Light". (2Thes 2:10, John 8:12, 9:5)

And they will receive peace, in spite of the dis-ease(no-peace) that is of this world, for they will clearly “see” that “The WHOLE world is under the control of the evil one”. (1John 5:19) And they will clearly “see” things as they are and not as "imag"inative, world loving, humans would have others believe them to be, for they will “see” The Light that is The Messiah....... ElderChild

Alice C. Linsley said...

Elder Child, My goodness your's is such a long comment and so much to digest! The bottom line is that Jesus is Messiah, the Living Lord, the Son of the Living God. I certainly agree. Where does the Holy Spirit fit into your "theo’ry’logy"?

Lucian said...

Elder Child,

the One That made them, made them man and woman, in His Image (Genesis 1:26-27). And man shall cling unto his wife and they both shall be one flesh (Genesis 2:24), just like Father and Son are one (John 10:30; 17:22) essence.

Our God is an awesome God, and no-one and no-thing can properly contain, nor express Him : no words, ... not even numbers ...