Truly vain by nature are all people who had no knowledge of God, who, out of visible perfections, could not know Jehovah, and, looking at the deeds, did not know the Creator, but revered for the gods that rule the world, or fire, or wind, or moving air , or the circle of stars, or stormy water, or celestial bodies. If, captivated by their beauty, they revered them as gods, then they should have known how much better their Lord is, for He, the Creator of beauty, created them. And if you marveled at their strength and action, you should have learned from them how much more powerful he is. Who created them; for from the greatness of the beauty of creatures, the Author of their being is comparatively known” (Wisdom 13, 1-5).
Heaven, earth, the sea – in a word, the whole world, this great and glorious book of God, in which God, preached by silence itself, is revealed, while this world stands firmly and at peace with itself, not protruding from the limits of its nature, while in it not a single creature rises up against another and breaks those bonds of love with which the Artist-Creative Word has tied everything, until then he lives up to his name and truly is the world (cosmos) ** and incomparable beauty, until then nothing can be imagined more glorious and greater than him. But with the cessation of the world (irini), the world (cosmos) also ceases to be the world (cosmos)… But when the substance in the world revolts against itself and, preparing destruction with its confusion, becomes indomitable, or when God, in fear and punishment for sinners, somewhat disturbs the orderly order either by a flood of the sea, or by an earthquake, or by extraordinary rains, or by the darkening of the sun, or by the duration of some season, or by an eruption of fire, then discord and fear spread over everything, and in the midst of confusion it is revealed how beneficent the world (irini). Saint Gregory the Theologian (11, 231-233).
The heavens, moving at his command, obey him in the world; day and night proceed in the course determined by them, without interfering with each other. The sun and the faces of the stars, at His command, according to, without the slightest deviation, penetrate into the
* In the topic “World (2)” the word “world” is considered in the sense of the totality of God’s creation.-Ed.
** The word “cosmos” is derived from the verb “cosmeo” – to decorate. way. The fruitful land, by His will, at certain times produces abundant food for people, beasts, and all animals that are on it, without slowing down or changing anything that was prescribed for them. The unsearchable and incomprehensible regions of the abyss and the underworld are kept by the same decrees. The boundless sea, united by His arrangement into great masses of water, does not go beyond the barriers set for it, but does as He commanded. For He said: “To this point you will reach … and here is the end of your haughty waves” (Job 38:11). The ocean, which is impassable for people, and the worlds behind it, are governed by the same commands of the Lord. The seasons – spring, summer, autumn and winter are peacefully replaced by one another. Certain winds, each in its own time, each perform their own service without hindrance. Inexhaustible springs, created for enjoyment and health, constantly deliver to people their moisture, necessary for their life. Finally, the smallest animals peacefully and in harmony form cohabitation among themselves.
All this was commanded to be in the world by the great Creator and Lord of everything. Who does good to all, and especially to us, who resorted to His mercy through our Lord Jesus Christ, to Whom be glory and majesty forever and ever. Saint Clement of Rome (1, 86-87).
How is everything motivated to peace when much is satisfied by disagreement and division?.. In disagreement and division (consists) the originality of everything that exists. But none of the existing unique (phenomena of nature) seeks to destroy the other … And this world, perfectly preserved in relation to each individual original (phenomenon of nature), we call equilibrium. Areopagitics. About the names of God. Migne, PG 3, 952 B, C.
He must be great Who created such a great machine out of nothing, must be wise He Who created everything so wisely. He must be good who did all that is good. Who gave light to the sun, moon and stars. That Himself in Himself is certainly a still better Light. Who gave the mind to man. He certainly has an even better mind… Just as the mind of a writer is known from a book, the wisdom of an architect is known from a building, as a pure image of a person looking into it is reflected in a mirror, so the Creator is known from the creations and perfection of each of them (113, 158).
Just as a writer of a book takes words out of his mind and writes them on paper, and so he composes a book, and, as it were, makes something out of nothing, so the All-Wise and Almighty Creator created everything that he wrote in His Divine mind, whatever He wished, and, as it were, a book, consisting of two sheets, that is, heaven and earth, he composed. In this book we see God’s Omnipotence, Wisdom and Goodness. Omnipotence, for He created everything out of nothing by His will and Word. Wisdom, for You have done everything in wisdom: “You have done everything in wisdom” (Ps. 103:24). … For God Himself does not require anything for His own sake. As before the beginning of the ages, so now, and unto the ages of ages. He is in all-perfect bliss (104, 1049-1050).
The world was created for the sake of man, but all things in the world are traces of God, they testify to God; they, like streams, lead a person to Life, the Source of Life, and show Him, and teach from Him to draw and refresh their souls; who would want to drink from streams, seeing the very Fountain of Life? Creatures are good, and very good, but the Creator Who made them good is incomparably better. What is created shows the Goodness and Love of God for us and teaches us to love God, to praise and thank Him as our Creator and Benefactor. They do not require love for themselves, but as if they are telling us: we were created by the Creator for your benefit and your use, love the One who created us for your sake, and not ourselves, for we ourselves cannot love you, and, using us for your own benefit, give thanks to Him who gave us to you (104, 1051).
From this you will know, Christian, that there is a Creator God, to whom creatures testify, as skill about a master. Everything has its origin and existence from Him. Everything by the command of God serves man. A person, using God’s creation, must certainly thank God, glorify His name and diligently serve Him. Those who do not fulfill this duty are mistaken like the blind, and are convicted by their conscience as ungrateful. This will be a rebuke for them at the Judgment Seat of Christ, that they used God’s goodness while living in the world, but they did not want to thank God, the Giver of goodness, and did not want to serve Him. From this you can also consider yourself whether you are trying to fulfill this duty, so as not to appear ungrateful to your Creator and not be condemned along with ungrateful servants on the day of the Judgment of Christ. Saint Tikhon of Zadonsk (104, 1054-1055).
The Creation of the World
God the Creator of the invisible and visible world
If the world has a beginning and was created, then let us ask ourselves: Who gave it a beginning and Who is its Creator? But so that you, seeking this through human reasoning, would not deviate somehow from the truth, Moses preceded you with his teaching, instead of sealing and protecting our souls, imposing the venerable name of God when he said: “In the beginning God created …” (Gen. eleven). This blissful Essence, this inexhaustible Goodness, this Beauty, beloved and longed for by any creature endowed with reason, this unapproachable Wisdom – that is Who created heaven and earth in the beginning! Saint Basil the Great (4, 6).
As soon as the Benevolent and Most Gracious God was not satisfied with the contemplation of Himself, but, out of an excess of Goodness, desired that something happens that in the future would benefit from His blessings and participate in His Goodness, He brings from non-existence into being and creates everything without exception, as invisible, so is the visible, and also man, who is made up of the visible and the invisible. He creates by thinking, and this thought, supplemented by the Word and completed by the Spirit, becomes a deed. St. John Damaskin, “An Accurate Statement of the Orthodox Faith”. St. Petersburg, 1894, p. 44.
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