Göklerde Beliren Yeni Yıldız: Aristoteles'in Yasasını Bozan Işık

As for what Vallesius objects — that the perpetual adornment of the Heavens would not have been complete if this Star had lasted only until this age of the world, and that the World would now be mutilated since it has ceased to appear, and that there would thus have been a creation and an annihilation at once, since it is written in Ecclesiastes that all the works of God endure forever — he interprets the words of both Moses and Ecclesiastes too rigidly and too literally. For Moses speaks of the general adornment of Heaven, which God resolved to establish once and for all from the beginning, and which was to endure until the whole consummation of the world — even though it was completed at the very start of creation. Moses did not thereby mean that no bodies could ever afterward arise miraculously in Heaven, whether God brought this about directly or by intermediate means. For God's Hand and Power have never been curtailed, nor has any law ever been prescribed to Him. Though from the beginning He gave the Sun and the Heaven a motion which He would preserve by perpetual necessity for as long as the machine of the world should endure, together with its inseparable light — nevertheless, in the days of Joshua the Sun stood still and unmoving for a time; under Hezekiah, King of Judah, it turned backward; at the Passion of Christ it lost its light. All these things came to pass miraculously, beyond the ordinary course of nature. For God is not, as the Stoics believed, bound by the laws of Nature, as if the Creator were subject to His creatures — which would be unfitting. Rather, the matter stands in the opposite way. Nor does it follow that the whole adornment of the World was imperfect from the beginning, or that the World is now mutilated because this Star has ceased to appear. For it was not among those original stars required for the very adornment of the World, but an added star, present as if by accident — one the World could have done without, except insofar as, by God's particular design, it was to be shown as a Sign to a World now tending toward its end. Whoever denies that this was truly a New Star thereby diminishes this miracle of the wise and almighty God, and does violence to the Truth. We see in this lower World that new generations often arise which did not exist before, only to pass away once their appointed span is complete. Those words of Ecclesiastes, that all the works of God endure forever, apply — as far as the creation of things is concerned — to those things which were formed at the beginning from no pre-existing matter; for these shall be perpetual and coeval with the World, though not thereby eternal, since they had some beginning. They do not speak of secondary and miraculous works newly composed out of some pre-determined matter. But of this we shall dispute more fully elsewhere; for it is not yet sufficiently decided whether this Star was composed by God immediately, or rather through certain intermediate means, out of some pre-existing matter of the Heaven — a matter belonging to another place, for it cannot be resolved briefly. Nay, I will say something else: this Star was very similar to the other stars created at the beginning of the world. In its form and the bright majesty of its light, it competed with them and even surpassed most of them. You might say it differed in no way from the genuine Stars, or rather, that it was superior to them. Nevertheless, it diminished in size and light over time and vanished a year and a half after its first appearance. Thus, it prefigured and showed by example that all the remaining Stars, which were created for the use of the world and are not subject to change while it lasts, will also eventually be dissolved at the coming universal end of things. We should not argue that the star was not in Heaven simply because the Philosophy of Aristotle cannot admit it. Rather, that philosophy should be corrected by this event, since it ought not to prescribe laws to the Heaven or to the Creator himself.