confessions and enchiridion [147]
though it is a lesser good, is still a good. But the Scripture has not said specifically that God made this formlessness -- any more than it has said it specifically of many other things, such as the orders of 'cherubim' and 'seraphim' and those others of which the apostle distinctly speaks: 'thrones,' 'dominions,' 'principalities,' 'powers'[490] -- yet it is clear that God made all of these. If in the phrase 'He made heaven and earth' all things are included, what are we to say about the waters upon which the Spirit of God moved? For if they are understood as included in the term 'earth,' then how can unformed matter be meant by the term 'earth' when we see the waters so beautifully formed? Or, if it be taken thus, why, then, is it written that out of the same formlessness the firmament was made and called heaven, and yet is it not specifically written that the waters were made? For these waters, which we perceive flowing in so beautiful a fashion, are not formless and invisible. But if they received that beauty at the time God said of them, 'Let the waters which are under the firmament be gathered together,'[491] thus indicating that their gathering together was the same thing as their reception of form, what, then, is to be said about the waters that are _above_ the firmament? Because if they are unformed, they do not deserve to have a seat so honorable, and yet it is not written by what specific word they were formed. If, then, Genesis is silent about anything that God hath made, which neither sound faith nor unerring understanding doubts that God hath made, let not any sober teaching dare to say that these waters were coeternal with God because we find them mentioned in the book of Genesis and do not find it mentioned when they were created. If Truth instructs us, why may we not interpret that unformed matter which the Scripture calls the earth -- invisible and unformed -- and the lightless abyss as having been made by God from nothing; and thus understand that they are not coeternal with him, although the narrative fails to tell us precisely when they were made?"
CHAPTER XXIII
32. I have heard and considered these theories as well as my weak apprehension allows, and I confess my weakness to Thee, O Lord, though already thou knowest it. Thus I see that two sorts of disagreements may arise when anything is related by signs, even by trustworthy reporters. There is one disagreement about the truth of the things involved; the other concerns the meaning of the one who reports them. It is one thing to inquire as to what is true about the formation of the Creation. It is another thing, however, to ask what that excellent servant of thy faith, Moses, would have wished for the reader and hearer to understand from these words. As for the first question, let all those depart from me who imagine that Moses spoke things that are false. But let me be united with them in thee, O Lord, and delight myself in thee with those who feed on thy truth in the bond of love. Let us approach together the words of thy book and make diligent inquiry in them for thy meaning through the meaning of thy servant by whose pen thou hast given them to us.
CHAPTER XXIV
33. But in the midst of so many truths which occur to the interpreters of these words (understood as they can be in different ways), which one of us can discover that single interpretation which warrants our saying confidently that Moses thought _thus_ and that in this narrative he wishes _this_ to be understood, as confidently as he would say that _this_ is true, whether Moses thought the one or the other. For see, O my God, I am thy servant, and I have vowed in this book an offering of confession to thee,[492] and I beseech thee that by thy mercy I may pay my vow to thee. Now, see, could I assert that Moses meant nothing else than _this_ [i.e., my interpretation] when he wrote, "In the beginning God created the heaven and the earth,"
CHAPTER XXIII
32. I have heard and considered these theories as well as my weak apprehension allows, and I confess my weakness to Thee, O Lord, though already thou knowest it. Thus I see that two sorts of disagreements may arise when anything is related by signs, even by trustworthy reporters. There is one disagreement about the truth of the things involved; the other concerns the meaning of the one who reports them. It is one thing to inquire as to what is true about the formation of the Creation. It is another thing, however, to ask what that excellent servant of thy faith, Moses, would have wished for the reader and hearer to understand from these words. As for the first question, let all those depart from me who imagine that Moses spoke things that are false. But let me be united with them in thee, O Lord, and delight myself in thee with those who feed on thy truth in the bond of love. Let us approach together the words of thy book and make diligent inquiry in them for thy meaning through the meaning of thy servant by whose pen thou hast given them to us.
CHAPTER XXIV
33. But in the midst of so many truths which occur to the interpreters of these words (understood as they can be in different ways), which one of us can discover that single interpretation which warrants our saying confidently that Moses thought _thus_ and that in this narrative he wishes _this_ to be understood, as confidently as he would say that _this_ is true, whether Moses thought the one or the other. For see, O my God, I am thy servant, and I have vowed in this book an offering of confession to thee,[492] and I beseech thee that by thy mercy I may pay my vow to thee. Now, see, could I assert that Moses meant nothing else than _this_ [i.e., my interpretation] when he wrote, "In the beginning God created the heaven and the earth,"