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{"author":null,"backreferences":[{"context_html":"<p>That certain angels sinned, and were thrust down to the\r\nlowest parts of this world, where they are, as it were, incarcerated\r\ntill their final damnation in the day of judgment, the\r\nApostle Peter very plainly declares, when he says that \"God\r\nspared not the angels that sinned, but cast them down to hell,\r\nand delivered them into chains of darkness to be reserved unto\r\njudgment.\"<a id=\"FNanchor_510_510\"></a><a class=\"fnanchor pginternal\" href=\"#Footnote_510_510\">[510]</a> Who, then, can doubt that God, either in foreknowledge\r\nor in act, separated between these and the rest?\r\nAnd who will dispute that the rest are justly called \"light?\"\r\nFor even we who are yet living by faith, hoping only and not\r\nyet enjoying equality with them, are already called \"light\" by\r\nthe apostle: \"For ye were sometimes darkness, but now are\r\nye light in the Lord.\"<a id=\"FNanchor_511_511\"></a><a class=\"fnanchor pginternal\" href=\"#Footnote_511_511\">[511]</a> But as for these apostate angels, all<span class=\"pagenum\"><a id=\"Page_478\">[Pg 478]</a></span>\r\nwho understand or believe them to be worse than unbelieving\r\nmen are well aware that they are called \"darkness.\"\r\nWherefore, though light and darkness are to be taken in their\r\nliteral signification in these passages of Genesis in which it is\r\nsaid, \"God said, Let there be light, and there was light,\" and\r\n\"God divided the light from the darkness,\" yet, for our part,\r\nwe understand these two societies of angels,—the one enjoying\r\nGod, the other swelling with pride; the one to whom it is\r\nsaid, \"Praise ye Him, all His angels,\"<a id=\"FNanchor_512_512\"></a><a class=\"fnanchor pginternal\" href=\"#Footnote_512_512\">[512]</a> the other whose prince\r\nsays, \"All these things will I give Thee if Thou wilt fall down\r\nand worship me;\"<a id=\"FNanchor_513_513\"></a><a class=\"fnanchor pginternal\" href=\"#Footnote_513_513\">[513]</a> the one blazing with the holy love of God,\r\nthe other reeking with the unclean lust of self-advancement.\r\nAnd since, as it is written, \"God resisteth the proud, but\r\ngiveth grace unto the humble,\"<a id=\"FNanchor_514_514\"></a><a class=\"fnanchor pginternal\" href=\"#Footnote_514_514\">[514]</a> we may say, the one dwelling\r\nin the heaven of heavens, the other cast thence, and raging\r\nthrough the lower regions of the air; the one tranquil in the\r\nbrightness of piety, the other tempest-tossed with beclouding\r\ndesires; the one, at God's pleasure, tenderly succouring, justly\r\navenging,—the other, set on by its own pride, boiling with the\r\nlust of subduing and hurting; the one the minister of God's\r\ngoodness to the utmost of their good pleasure, the other held\r\nin by God's power from doing the harm it would; the former\r\nlaughing at the latter when it does good unwillingly by its\r\npersecutions, the latter envying the former when it gathers in\r\nits pilgrims. These two angelic communities, then, dissimilar\r\nand contrary to one another, the one both by nature good and\r\nby will upright, the other also good by nature but by will\r\ndepraved, as they are exhibited in other and more explicit\r\npassages of holy writ, so I think they are spoken of in this\r\nbook of Genesis under the names of light and darkness; and\r\neven if the author perhaps had a different meaning, yet our\r\ndiscussion of the obscure language has not been wasted time;\r\nfor, though we have been unable to discover his meaning, yet\r\nwe have adhered to the rule of faith, which is sufficiently ascertained\r\nby the faithful from other passages of equal authority.\r\nFor, though it is the material works of God which are here\r\nspoken of, they have certainly a resemblance to the spiritual,\r\nso that Paul can say, \"Ye are all the children of light, and<span class=\"pagenum\"><a id=\"Page_479\">[Pg 479]</a></span>\r\nthe children of the day: we are not of the night, nor of darkness.\"<a id=\"FNanchor_515_515\"></a><a class=\"fnanchor pginternal\" href=\"#Footnote_515_515\">[515]</a>\r\nIf, on the other hand, the author of Genesis saw in\r\nthe words what we see, then our discussion reaches this more\r\nsatisfactory conclusion, that the man of God, so eminently and\r\ndivinely wise, or rather, that the Spirit of God who by him\r\nrecorded God's works which were finished on the sixth day,\r\nmay be supposed not to have omitted all mention of the\r\nangels, whether he included them in the words \"in the beginning,\"\r\nbecause He made them first, or, which seems most\r\nlikely, because He made them in the only-begotten Word.\r\nAnd, under these names heaven and earth, the whole creation\r\nis signified, either as divided into spiritual and material, which\r\nseems the more likely, or into the two great parts of the world\r\nin which all created things are contained, so that, first of all,\r\nthe creation is presented in sum, and then its parts are enumerated\r\naccording to the mystic number of the days.</p>","headings":["THE WORKS OF AURELIUS AUGUSTINE,","BOOK ELEVENTH.","ARGUMENT."],"marker_anchor":null,"paragraph_id":"pg45304-paragraph-824"}],"canonical_references":[],"date_end":null,"date_start":null,"deduplication_fingerprint":"e6148085e78e819069a1a83832c3347b2319af3249f32ae349c9cdeea7695a91","edition_title":"The City of God, Volume I","edition_translators":["Marcus Dods","George Wilson (Book IV)","J. 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