• Home
  • Works
  • Introduction Guide Collaboration Sponsors / Collaborators Copyrights Contact Imprint
Bibliothek der Kirchenväter
Search
DE EN FR
Works John Chrysostom (344-407) Homilies of St. John Chrysostom
Homily IX.

8.

And who is there that must not feel astonished and amazed at these things; and confidently pronounce that they are not the works of nature, but of that Providence which is above nature? Therefore one speaks thus: "Who hangeth the earth upon nothing." 1 And another observes, "In His hands are the corners of the earth." 2 And again: "He hath laid the foundation of it upon the seas." 3 And these declarations, though they seem contrary to one another, have yet an entire agreement. For he that said, "He hath laid the foundation of it upon the seas," meant the same thing as he did who declared, "He hath hung it upon nothing." For its standing upon the waters is just the same thing as hanging upon nothing. Where then is it suspended and placed? Hear the same one saying, "In His hands are the corners of the earth." Not that God hath hands, but that thou mayest know that His power it is, providing for all things which holds together 4 and supports the body of the earth! But if thou believest not what I now say, believe what thou beholdest! for even in another element it is possible to find this admirable workmanship. For it is the nature of fire to tend upwards, 5 and to be always mounting aloft; and although you force and constrain it never so much, it cannot submit to have its course directed downwards. For often, when we are carrying a lighted torch, although we incline its head downwards, we cannot compel the force of the flame to direct itself to the ground; but still it turns upward, and passes from below toward that which is above. But with respect to the sun, God hath made it quite the contrary. For He hath turned his beams toward the earth, and made his light to direct itself downward, all but saying to him by the very shape (of the heavens), "Look downward.--Shine upon men, for thou wert made for them!" The light, indeed, of a candle cannot be made to submit to this; but this star, great and marvellous as it is, bends downward, and looks toward the earth, which is contrary to the nature of fire; owing to the power of Him who hath commanded it. Wouldest thou have me speak of another thing of the like kind? Waters embrace the back of the visible heaven 6 on all parts; and yet they neither flow down, nor are moved out of their place, although the nature of water is not of this kind. For it easily runs together into what is concave; but when the body is of a convex form, it glides away on all sides; and not even a small portion 7 is capable of standing upon such a figure. 8 But, lo! this wonder is found to exist in the heavens; and the prophet, again, to intimate this very circumstance, observes, "Praise the Lord, ye waters that are above the heavens." 9 Besides, the water hath not quenched the sun; nor hath the sun, which hath gone on his way beneath for so long a time, dried up the water that lies above.


  1. Job xxvi. 7. ↩

  2. Ps. xcv. 4. ↩

  3. Ps. xxiv. 2. ↩

  4. sunkratousa, but Sav. sunkrotousa. There is constant variation of reading wherever these words occur. ↩

  5. See in Bacon's Novum Organum, his Vindemiatio prima de forma calidi, L. II. Aph. 20, Diff. 2, he says, "the motion of heat is at once expansive, and a tendency upwards." ↩

  6. In accordance with the notions of his age, St. Chrysostom supposed that the firmament was something solid; and it seems to have been entirely a notion of modern times, that the visible heavens are formed of a subtle ether. Thus Homer terms them ch?lkeon ouranon, and chalkobate domata; and sometimes sidereion ouranon. The notion of St. Chrysostom seems to have been similar. He supposes a solid spherical arch, which he terms the visible heaven, which divided the waters above from those below it. See Gen. i. 7. A similar idea seems to have prevailed among those who translated the Bible into English, from the use of the word firmament, which was however a mere copying of the Vulgate, and the Greek stereoma. It is remarkable that this idea is defended by Drusius in his Loca Difficiliora Pentateuchi, and in Sylvester's translation of Du Bartas's Weeks and Days. ↩

  7. Sav. and M., of it. ↩

  8. schematos. ↩

  9. Ps. cxlviii. 4. ↩

pattern
  Print   Report an error
  • Show the text
  • Bibliographic Reference
  • Scans for this version
Translations of this Work
Homilien über die Bildsäulen (BKV) Compare
Homilies of St. John Chrysostom
Commentaries for this Work
Einleitung in die Säulenhomilien
Preface to the Benedictine Edition of the Homilies on the Statues

Contents

Faculty of Theology, Patristics and History of the Early Church
Miséricorde, Av. Europe 20, CH 1700 Fribourg

© 2025 Gregor Emmenegger
Imprint
Privacy policy