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creations differ; yet also concur. Mytho-poetic and nimble Hermes creates with effort and dexterity, mimetically and ingeniously, “out of pre-existing matter” by his inspired visionary gaze; mytho-poetic Yahweh wills and effortlessly “creates out of nothing,” “out of formlessness,” by His simple, divine fiat. Yet both refuse to be informed by the notion of Stoicism’s λόγος as “the strict reason that governs the world,” for they sing of an omnific, omnipresent, wise λόγος, as Spirit-Breath. Yahweh is the life-giving spirit in wisdom and transcendence and immanence immersed; Hermes is the divine messenger and ingenious spirit in wise cunning versed.
Once Yahweh’s Word, assimilated by Stoicism’s λόγος, asserts creation governed by divine reason, it necessarily evokes more Grecianisms than the synthesis Philo weaves. To Grecian thinkers and Stoic philosophers, divine reason entails a vision of the Idea-in-itself. In this paradigm, a Grecian-Yahweh creates rationally by necessarily envisioning the Idea-in-itself in a three- fold procession of events. First, Yahweh gazes at the Form of the Good before He creates; second, Yahweh wills His creation into being; third, Yahweh manifests His creation into being as an emanation of His Spoken Word.
In this way, Yahweh’s λόγος creation is assimilated: it becomes the rationalized Stoic λόγος, following Stoic precepts and understandings derived from their classical Grecian ancestors. In this assimilation, Yahweh creates not “out of nothing,” but out of “a pre-existing something,” out of “the Idea of the thing-in-
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