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and finite dwell, for He, the Most Supreme Maker of Worlds, creates the immutable and the mutable with His Divine Word, never excluding the conceivable possibility, as mere conjecture, of creating “p and not p” or “p is q.” However, what may appear as an irrational or a corruptible way of God, says Saint Agustin, is due to our limited understanding of God’s wise Word and perfect ways in moving all things and events in history to fulfil His Plan Divine.67 In Augustinian thought, God’s omniscient Divine Plan refutes that God creates evil, for our minds are fallible, and cannot comprehend God’s ways in His totality. Thus, God can be conceived to create evil, but in reality, He does not.
Judaism’s God does not imitate the Idea outside His own mind, as Plato’s Demiurge does; He does not imitate the Idea even within His own mind, as Philo’s lovely synthesis proclaims. God’s creative spoken Word — unlike Plato’s Demiurge and Philo’s Divine creation by mimesis — dwells omnipresently. It is not a delayed intermediary between God and the cosmos, but it is spontaneously immanent in all things, and in every event transpiring from Genesis’ Creation Myth to St. Paul’s New Creation in Christ.68 God’s Word signifies Being-Presence in the clearing of Being, and yet much more. It is an experience that creates and sings, beyond cause and effect: it proclaims a sublime
67 San Agustín. Confesiones. Mexico: Editorial Porrúa, 2001. 127.
68 See 2 Cor. 5:17. “Therefore, if anyone is in Christ, he is a new creation; the old has gone, the new has come!”
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