For one might reply to them, bringing the case before the tribunal of truth, How does God make answer or become known by such objects? Is it due to the matter of which they consist, or to the form which they possess? For if it be due to the matter, what need is there of the form, instead of God manifesting Himself through all matter without exception before these things were fashioned? And in vain have they built their temples to shut in a single stone, or stock, or piece of gold, when all the world is full of these substances. 2. But if the superadded form be the cause of the divine manifestation, what is the need of the material, gold and the rest, instead of God manifesting Himself by the actual natural animals of which the images are the figures? For the opinion held about God would on the same principle have been a nobler one, were He to manifest p. 15 Himself by means of living animals, whether rational or irrational, instead of being looked for in things without life or motion. 3. Wherein they commit the most signal impiety against themselves. For while they abominate and turn from the real animals, beasts, birds, and creeping things, either because of their ferocity or because of their dirtiness, yet they carve their forms in stone, wood, or gold, and make them gods. But it would be better for them to worship the living things themselves, rather than to worship their figures in stone. 4. But perhaps neither is the case, nor is either the material or the form the cause of the divine presence, but it is only skilful art that summons the deity, inasmuch as it is an imitation of nature. But if the deity communicates with the inmates on account of the art, what need, once more, of the material, since the art resides in the men? For if God manifests Himself solely because of the art, and if for this reason the images are worshipped as gods, it would be right to worship and serve the men who are masters of the art, inasmuch as they are rational also, and have the skill in themselves.
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