CHAP. XX.--THE DIVINE VIRTUE IN THE VIEW OF THE SAME MANICHAEUS CORPOREAL AND DIVISIBLE; THE DIVINE VIRTUE ITSELF MATTER WHICH BECOMES EVERYTHING; THIS IS NOT FITTING.
I, indeed, besides all these things, wonder that they do not perceive that they are making the divine virtue to be corporeal, and dividing it, as it were, into parts. For why, as in the case of matter, is not the divine virtue also passible and divisible throughout, and from one of its parts the sun made, and from another the moon? For clearly this is what they assert to belong to the divine virtue; and this is what we said was the property of matter, which by itself is nothing, but when it has received form and qualities, everything is made which is divided and distinct. If, therefore, as from one subject, the divine virtue, only the sun and the moon have their beginning, and these things are different, why was anything else made? But if all things are made, what follows is manifest, that divine virtue is matter, and that, too, such as is made into forms. But if nothing else but the sun and moon are what was created by the divine virtue, then what is intermixed with all things is the sun and moon; and each of the stars is the sun and moon, and each individual animal of. those who live on land, and of fowls, and of creatures amphibious. But this, not even those who exhibit juggling tricks would admit, as, I think, is evident to every one.
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Alexander of Lycopolis (unknown - 448)
The writer of a short treatise, in twenty-six chapters, against the Manichæans (P.G., XVIII, 409-448). He must have flourished early in the fourth century, as he says in the second chapter of this work that he derived his knowledge of Manes' teaching apo ton gnorimon (from the man's friend).Despite its brevity and occasional obscurity, the work is valuable as a specimen of Greek analytical genius in the service of Christian theology, "a calm but vigorous protest of the trained scientific intellect against the vague dogmatism of the Oriental theosophies". It has been questioned whether Alexander was a Christian when he wrote this work, or ever became one afterwards. Photius says (Contra Manichæos, i, 11) that he was Bishop of Lycopolis (in the Egyptian Thebaid), but Bardenhewer opines (Patrologie, 234) that he was a pagan and a platonist.