LATIMER (1485-1555).
     On Christian Love

MELANCHTHON (1497-1560).
     The Safety of the Virtuous

KNOX (1505-1572).
     The First Temptation of Christ

CALVIN (1509-1564).
     Enduring Persecution for Christ

BASIL

THE CREATION OF THE WORLD

BIOGRAPHICAL NOTE

Basil, bishop of Caesarea in Cappadocia, and styled "The Great," was the founder of Eastern monasticism, defender of the Nicene doctrines and doctor of the Church. He was born at Caesarea in 329, and was thoroughly educated in all that a teacher like Libanius could impart at Rome, and Himerius at Constantinople. Returning home, he plunged into the pleasures of social life, but was induced by his sister to visit the hermits of Syria, Palestine and Egypt. Attracted during his travels to the religious life, he secluded himself in a lonely spot in inclement Pontus.

During his monastic life of seven years (357-364) he formulated the monastic rule still observed by Eastern monks. Ordained presbyter in 364, he labored in founding religious institutions of various kinds. He attracted notice by his growing Nicene predilections, and was elected bishop of his native town (370) and virtual primate of Asia Minor. His conduct in dealing with the Arians was uncompromising yet conciliating. As a theologian he stands next to his brother Gregory and to Athanasius, but he excels them both in the literary charm and variety of his Greek style. He died in 379.

BASIL 329-379

THE CREATION OF THE WORLD

The earth was without form and void.—Gen. i, 2.

In the few words which have occupied us this morning we have found such a depth of thought that we despair of penetrating farther. If such is the forecourt of the sanctuary, if the portico of the temple is so grand and magnificent, if the splendor of its beauty thus dazzles the eyes of the soul, what will be the holy of holies? Who will dare to try to gain access to the innermost shrine? Who will look into its secrets? To gaze into it is indeed forbidden us, and language is powerless to express what the mind conceives.

However, since there are rewards, and most desirable ones, reserved by the just Judge for the intention alone of doing good, do not let us hesitate to continue our researches. Altho we may not attain to the truth, if, with the help of the Spirit, we do not fall away from the meaning of Holy Scripture, we shall not deserve to be rejected, and with the help of grace, we shall contribute to the edification of the Church of God.

"The earth," says Holy Scripture, "was without form and void"—i.e., invisible and unfinished. The heavens and the earth were created together. How, then, is it that the heavens are perfect whilst the earth is still unformed and incomplete? In one word, what was the unfinished condition of the earth and for what reason was it invisible? The fertility of the earth is its perfect finishing; growth of all kinds of plants, the up-springing of tall trees, both productive and unfruitful, flowers' sweet scents and fair colors, and all that which, a little later, at the voice of God came forth from the earth to beautify her, their universal mother.

As nothing of all this yet existed, Scripture is right in calling the earth "without form." We could also say of the heavens that they were still imperfect and had not received their natural adornment, since at that time they did not shine with the glory of the sun and of the moon, and were not crowned by the choirs of the stars. These bodies were not yet created. Thus you will not diverge from the truth in saying that the heavens also were "without form." The earth was invisible for two reasons: it may be because man, the spectator, did not yet exist, or because, being submerged under the waters which overflowed the surface, it could not be seen, since the waters had not yet been gathered together into their own places, where God afterward collected them and gave them the name of sea.

What is invisible? First of all, that which our fleshly eye can not perceive—our mind, for example; then that which, visible in its nature, is hidden by some body which conceals it, like iron in the depths of the earth. It is in this sense that the earth, in that it was hidden under the waters, was still invisible. However, as light did not yet exist, and as the earth lay in darkness because of the obscurity of the air above it, it should not astonish us that for this reason Scripture calls it "invisible."

But the corrupters of the truth, who, incapable of submitting their reason to Holy Scripture, distort at will the meaning of the Holy Scriptures, pretend that these words mean matter. For it is matter, they say, which from its nature is without form and invisible—being by the conditions of its existence without quality and without form and figure. The Artificer submitting it to the working of His wisdom clothed it with a form, organized it, and thus gave being to the visible world.

If the matter is uncreated, it has a claim to the same honors as God, since it must be of equal rank with Him. Is this not the summit of wickedness that utter chaos, without quality, without form or shape, ugliness without configuration, to use their own expression, should enjoy the same prerogatives as He who is wisdom, power, and beauty itself, the Creator and the Demiurge of the universe enjoys? This is not all. If the matter is so great as to be capable of being acted on by the whole wisdom of God, it would in a way raise its hypostasis to an equality with the inaccessible power of God, since it would be able to measure by itself all the extent of the divine intelligence.

If it is insufficient for the operations of God, then we fall into a more absurd blasphemy, since we condemn God for not being able, on account of the want of matter, to finish His own works. The resourcelessness of human nature has deceived these reasoners. Each of our crafts is exercised upon some special matter—the art of the smith upon iron, that of the carpenter on wood. In all there is the subject, the form and the work which results from the form. Matter is taken from without—art gives the form—and the work is composed at the same time of form and of matter.

Such is the idea that they make for themselves of the divine work. The form of the world is due to the wisdom of the supreme Artificer; matter came to the Creator from without; and thus the world results from a double origin. It has received from outside its matter and its essence, and from God its form and figure. They thus come to deny that the mighty God has presided at the formation of the universe, and pretend that he has only brought a crowning contribution to a common work; that he has only contributed some small portion to the genesis of beings; they are incapable, from the debasement of their reasonings, of raising their glances to the height of truth. Here, below, arts are subsequent to matter—introduced into life by the indispensable need of them. Wool existed before weaving made it supply one of nature's imperfections. Wood existed before carpentering took possession of it, and transformed it each day to supply new wants and made us see all the advantages derived from it, giving the oar to the sailor, the winnowing-fan to the laborer, the lance to the soldier.

But God, before all those things which now attract our notice existed, after casting about in His mind and determining to bring into being that which had no being, imagined the world such as it ought to be, and created matter in harmony with the form which He wished to give it. He