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The Divine Order and the Beauty of the World - a Revelation of the Creator

The Divine Order and the Beauty of the World - a Revelation of the Creator

Tags: Religion, Christianity

In fact, all the people who had no knowledge of God, who could not know Jehovah from visible perfection, were truly vain by nature, and, looking at deeds, they did not know the Culprit, but were revered for the gods ruling the world, or fire, or wind, or moving air , or a starry circle, or stormy water, or heavenly bodies. If, after captivating their beauty, they revered them as gods, they should have known how much better their Lord is, for He, the Culprit of Beauty, created them. And if they were amazed at the strength and action of them, they should have learned from them how much more powerful that one is. Who created them; for from the greatness of the beauty of creatures, the Culprit of their being is relatively known (13, 1-5).

Heaven, earth, sea - in a word, the whole world, this great and glorious book of God, in which the God whom God preaches opens himself in silence, while this world stands firm and at peace with itself, without coming out of the limits of its nature, the being does not rebel against the other and does not break the bonds of love with which the Artist - the Creative Word has bound everything, until then it corresponds to its name and truly there is a world (space) and beauty is incomparable, until then nothing can be imagined more glorious and majestic than it. But with the cessation of the world (irini) and the world (cosmos) ceases to be the world (cosmos) ... But when in the world matter revolts itself against itself and, preparing destruction by its confusion, will become indomitable or when God, in fear and punishment to sinners, will break the orderly order or the flood of the sea, or an earthquake, or unusual rains, or the sun's darkness, or the duration of any season, or the eruption of fire; then the disorganization and fear spread to all, and among the confusion opens, how good the world (irini). St. Gregory the Theologian (11, 231-233).

The word "cosmos" is formed from the verb "cosme" - to decorate.

Heaven, moving according to His order, obey Him in the world; Day and night they make a current that is determined by them, without interfering with each other. The sun and the faces of the stars, according to His order, according to, without the slightest deviation, penetrate the paths assigned to them. The fertile land, at His will, at certain times produces abundant food to people, animals and all animals on it, without slowing or changing anything from the prescribed to them. The unaccountable and incomprehensible areas of the abyss and the underworld are kept the same. The boundless sea, according to His dispensation, united in great water masses, does not stand for the obstacles that are set before Him, but does as He commanded. For He said: "Until you reach ... and here is the limit of your haughty waves" (Job 38, 11). The impenetrable ocean for people and the worlds behind it are controlled by the same commands of the Lord. Seasons - spring, summer, autumn and winter peacefully alternate one another. Certain winds, each in its own time, freely perform their every service. The inexhaustible sources, created for enjoyment and health, continually deliver to people their moisture necessary for their life. Finally, the smallest animals peacefully and according to make cohabitation between themselves ..

All this ordered the great Creator and Master of all to be in the world. Who is good to all, and especially to us, who resorted to His mercy through our Lord Jesus Christ, to whom glory and majesty are for ever and ever. Sainted Clement of Rome (1, 86-87).

How is everyone encouraged to the world, when much is satisfied with disagreement and division? .. In disagreement and division (is) the uniqueness of all that exists. But none of the existing unique (natural phenomena) does not seek to destroy the other ... And this world, perfectly preserved in relation to each individual peculiar (the phenomenon of nature), we call equilibrium. Areopagitiki. On the names of God. Migne, PG 3, 952 B, C.

There must be a great One who made such a great machine out of nothing, it must be wise that He Who created everything so wisely. He who has done everything good should be kind. Who gave light to the sun, the moon and the stars. That Self in Himself is necessarily the best Light. Who gave reason to man. He certainly has a better mind ... How from the book the mind of the writer is known, from the building - the wisdom of the architect, how the pure image of the one looking at him is reflected in the mirror, and from the creatures and perfection of each of them is known the Creator (113, 158).

As the author of a book from his mind takes out the words and writes them on paper, and so composes the book, and as if from nothing does something, so the Wise and Almighty Creator created everything that he wrote in His Divine mind, which he wanted, and like a book, consisting of two sheets, that is, of heaven and earth, composed. In this book we see God's Almighty, Wisdom and Goodness. Omnipotence, for He created everything from nothing by His desire and Word. Wisdom, for all hath created wisdom: "All Thou hast made wisdom." (Psalm 103, 24). Goodness, for everything is not for Himself, but for our sake He created. Well generously gives itself. For God does not demand anything for his own sake. As before the beginning of the ages, so now, and forever and ever. He is in all-blissful bliss (104, 1049-1050).

The world was created for the sake of man, but all things in the world are the traces of God, they testify of God; they, like streams, lead a person to Life, the Source of Life, and show Him, and teach Him to draw and refresh their souls; who would want to drink from the streams, seeing the very source of life? Creatures are good, and very good, but incomparably better Creator, who made them good. The created shows the Goodness and Love of God to us and teaches us to love God, to praise and thank Him as Creator and Benefactor. They do not demand love for themselves, but as they say to us: we are created by the Creator for your benefit and your use, love Him who created us for you, and not for us, for we ourselves can not love you, and, using for our own sake, thank Him who gave us to you (104, 1051).

From this you will learn, a Christian, that there is a God-Creator, of whom the creatures testify, as mastery of the master. Everything has His origin and being from Him. Everything is served by man by the command of God. Man, using God's creation, must certainly thank God, glorify His name and diligently serve Him. Those who do not fulfill this duty are mistaken, like the blind, and they reprove their conscience as ungrateful. It will be a reproof on the Judgment Seat of Christ that they used God's good by living in peace, but they did not want to thank God and God, the Giver of good, and did not want to serve Him. From this you can also consider whether you are trying to fulfill this duty in order not to appear ungrateful to your Creator and not be condemned along with ungrateful slaves on the day of the Judgment of Christ. Prelate Tikhon Zadonsky (104, 1054-1055).

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