Edition Masquer
Adversus Hermogenem

XIX.

[1] Sed et ad originale instrumentum Moysi prouocabo unde et diuersa pars suspiciones suas ingratis fulcire conatur, ne scilicet non inde instrui uideretur unde oportet. Itaque occasiones sibi sumpsit quorundam uerborum, ut haereticis fere mos est simplicia quaeque torquere. Nam et ipsum principium in quo deus fecit et caelum et terram aliquid uolunt fuisse quasi substantiuum et corpulentum quod in materiam interpretari possit. [2] Nos autem unicuique uocabulo proprietatem sum uindicamus, principium initium esse et competisse ita poni rebus incipientibus fieri; nihil enim quod fieri habet sine initio esse, quin initium sit illi ipsum dum incipit fieri; ita principium siue initium inceptionis esse uerbum, non alicuius substantiae nomen. [3] Iam nunc si principalia dei opera caelum et terra sunt, quae ante omnia deus fecit suorum esse proprie principium, quae priora sunt facta, merito[que] sic praefatur scriptura[m]: In principio fecit deus caelum et terram, quemadmodum dixisset: 'In fine[m] fecit deus caelum et terram', si post uniuersa fecisset. Aut si principium a

Traduction Masquer
Against Hermogenes

Chapter XIX.--An Appeal to the History of Creation. True Meaning of the Term Beginning, Which the Heretic Curiously Wrests to an Absurd Sense.

But I shall appeal to the original document ¹ of Moses, by help of which they on the other side vainly endeavour to prop up their conjectures, with the view, of course, of appearing to have the support of that authority which is indispensable in such an inquiry. They have found their opportunity, as is usual with heretics, in wresting the plain meaning of certain words. For instance the very beginning, ² when God made the heaven and the earth, they will construe as if it meant something substantial and embodied, ³ to be regarded as Matter. We, however, insist on the proper signification of every word, and say that principium means beginning,--being a term which is suitable to represent things which begin to exist. For nothing which has come into being is without a beginning, nor can this its commencement be at any other moment than when it begins to have existence. Thus principium or beginning, is simply a term of inception, not the name of a substance. Now, inasmuch as the heaven and the earth are the principal works of God, and since, by His making them first, He constituted them in an especial manner the beginning of His creation, before all things else, with good reason does the Scripture preface (its record of creation) with the words, "In the beginning God made the heaven and the earth;" ⁴ just as it would have said, "At last God made the heaven and the earth," if God had created these after all the rest. Now, if the beginning is a substance, the end must also be material. No doubt, a substantial thing ⁵ may be the beginning of some other thing which may be formed out of it; thus the clay is the beginning of the vessel, and the seed is the beginning of the plant. But when we employ the word beginning in this sense of origin, and not in that of order, we do not omit to mention also the name of that particular thing which we regard as the origin of the other. On the other hand, ⁶ if we were to make such a statement as this, for example, "In the beginning the potter made a basin or a water-jug," the word beginning will not here indicate a material substance (for I have not mentioned the clay, which is the beginning in this sense, but only the order of the work, meaning that the potter made the basin and the jug first, before anything else--intending afterwards to make the rest. It is, then, to the order of the works that the word beginning has reference, not to the origin of their substances. I might also explain this word beginning in another way, which would not, however, be inapposite. ⁷ The Greek term for beginning, which is arche, admits the sense not only of priority of order, but of power as well; whence princes and magistrates are called archontes. Therefore in this sense too, beginning may be taken for princely authority and power. It was, indeed, in His transcendent authority and power, that God made the heaven and the earth.