Page:A History of Mediaeval Jewish Philosophy.djvu/413

Rh not necessarily follow that it will be destroyed. Nay, there are reasons to show that it will not be destroyed. For there is no destruction except through matter and the predominance of the passive powers over the active. Hence the being that is subject to destruction must consist of opposites. But the heavenly bodies have no opposites, not being composite; hence they cannot be destroyed. And if so, neither can the sublunar order be destroyed, which is the work of the heavenly bodies. There is of course the abstract possibility of their being destroyed by their maker, not naturally, but by his will, as they were made; but we can find no reason in God for wishing to destroy them, all reasons existing in man for destroying things being inapplicable to God.^^^

That the world began in time is now established. The question still remains, was the world made out of something or out of nothing? Both are impossible. The first is impossible, for that something out of which the world was made must have had some form, for matter never is without form, and if so, it must have had some motion, and we have a kind of world already, albeit an imperfect one. The second supposition is also impossible; for while form may come out of nothing, body cannot come from not-body. We never see the matter of any object arise out of nothing, though the form may. Nature as well as art produces one corporeal thing out of another. Hence the generally accepted principle, "ex nihilo nihil fit." Besides it would follow on this supposition that before the world came into existence there was a vacuum in its place, whereas it is proved in the Physics that a vacuum is impossible. The only thing remaining therefore is to say that the world was made partly out of something, partly out of nothing, i. e., out of an absolutely formless matter.

It may be objected that to assume the existence of a second eternal thing beside God is equivalent to a belief in dualism, in two gods. But this objection may be easily answered. Eternity as such does not constitute divinity. If all the world were eternal, God would still be God because he controls everything and is the author of the order obtaining in the world. In general it is the qualitative essence that makes the divine character of God, his wisdom and power as the source of goodness and right order in nature. The eternal matter of which we are speaking is the opposite of all this. As God is the