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{"author":null,"backreferences":[{"context_html":"<p>For what else is to be understood by that invariable refrain,\r\n\"And God saw that it was good,\" than the approval of the\r\nwork in its design, which is the wisdom of God? For certainly\r\nGod did not in the actual achievement of the work\r\nfirst learn that it was good, but, on the contrary, nothing\r\nwould have been made had it not been first known by Him.\r\nWhile, therefore, He sees that that is good which, had He not\r\nseen it before it was made, would never have been made, it is\r\nplain that He is not discovering, but teaching that it is good.<span class=\"pagenum\"><a id=\"Page_460\">[Pg 460]</a></span>\r\nPlato, indeed, was bold enough to say that, when the universe\r\nwas completed, God was, as it were, elated with joy.<a id=\"FNanchor_487_487\"></a><a class=\"fnanchor pginternal\" href=\"#Footnote_487_487\">[487]</a> And\r\nPlato was not so foolish as to mean by this that God was\r\nrendered more blessed by the novelty of His creation; but he\r\nwished thus to indicate that the work now completed met with\r\nits Maker's approval, as it had while yet in design. It is not\r\nas if the knowledge of God were of various kinds, knowing\r\nin different ways things which as yet are not, things which\r\nare, and things which have been. For not in our fashion\r\ndoes He look forward to what is future, nor at what is present,\r\nnor back upon what is past; but in a manner quite different\r\nand far and profoundly remote from our way of thinking. For\r\nHe does not pass from this to that by transition of thought,\r\nbut beholds all things with absolute unchangeableness; so\r\nthat of those things which emerge in time, the future, indeed,\r\nare not yet, and the present are now, and the past no longer\r\nare; but all of these are by Him comprehended in His stable\r\nand eternal presence. Neither does He see in one fashion by\r\nthe eye, in another by the mind, for He is not composed of\r\nmind and body; nor does His present knowledge differ from\r\nthat which it ever was or shall be, for those variations of time,\r\npast, present, and future, though they alter our knowledge, do\r\nnot affect His, \"with whom is no variableness, neither shadow\r\nof turning.\"<a id=\"FNanchor_488_488\"></a><a class=\"fnanchor pginternal\" href=\"#Footnote_488_488\">[488]</a> Neither is there any growth from thought to\r\nthought in the conceptions of Him whose spiritual vision\r\nall things which He knows are at once embraced. For as\r\nwithout any movement that time can measure, He Himself\r\nmoves all temporal things, so He knows all times with a\r\nknowledge that time cannot measure. And therefore He\r\nsaw that what He had made was good, when He saw that it\r\nwas good to make it. And when He saw it made, He had\r\nnot on that account a twofold nor any way increased knowledge\r\nof it; as if He had less knowledge before He made\r\nwhat He saw. For certainly He would not be the perfect<span class=\"pagenum\"><a id=\"Page_461\">[Pg 461]</a></span>\r\nworker He is, unless His knowledge were so perfect as to\r\nreceive no addition from His finished works. Wherefore, if\r\nthe only object had been to inform us who made the light, it\r\nhad been enough to say, \"God made the light;\" and if further\r\ninformation regarding the means by which it was made had\r\nbeen intended, it would have sufficed to say, \"And God said,\r\nLet there be light, and there was light,\" that we might know\r\nnot only that God had made the world, but also that He had\r\nmade it by the word. But because it was right that three\r\nleading truths regarding the creature be intimated to us, viz.,\r\nwho made it, by what means, and why, it is written, \"God\r\nsaid, Let there be light, and there was light. And God saw\r\nthe light that it was good.\" If, then, we ask who made it,\r\nit was \"God.\" If, by what means, He said \"Let it be,\" and\r\nit was. If we ask, why He made it, \"it was good.\" Neither\r\nis there any author more excellent than God, nor any skill\r\nmore efficacious than the word of God, nor any cause better\r\nthan that good might be created by the good God. This also\r\nPlato has assigned as the most sufficient reason for the creation\r\nof the world, that good works might be made by a good God;<a id=\"FNanchor_489_489\"></a><a class=\"fnanchor pginternal\" href=\"#Footnote_489_489\">[489]</a>\r\nwhether he read this passage, or, perhaps, was informed of\r\nthese things by those who had read them, or, by his quick-sighted\r\ngenius, penetrated to things spiritual and invisible\r\nthrough the things that are created, or was instructed regarding\r\nthem by those who had discerned them.</p>","headings":["THE WORKS OF AURELIUS AUGUSTINE,","BOOK ELEVENTH.","ARGUMENT."],"marker_anchor":null,"paragraph_id":"pg45304-paragraph-798"}],"canonical_references":[],"date_end":null,"date_start":null,"deduplication_fingerprint":"964129242e20c3121fbe53f6fc71fab88c34b7d628f08feccfe1e917d05446a1","edition_title":"The City of God, Volume I","edition_translators":["Marcus Dods","George Wilson (Book IV)","J. J. 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