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96 WISDOM 1(8), 2017 96 The Problem of Eternity of the World in the Philosophical-Theological Theory of Grigor Tatevatsi

WKHHWHUQLW\RIWKHZRUOG$VIROORZV XQDEOH WR WXUQ WKH ZRUOG LQWR QRQH[LVWHQFH $ The world is eternal, because it exists 0RUHRYHUDFFRUGLQJWRKLPWKHZRUOGQHFHV in the eternal God as providence.7KHZRUOG VDULO\ ZLOO UHFHLYH LWV EHLQJ IURP DGHTXDWH ZLWKLQIOXHQFHH[LVWVEHIRUHWKHFUHDWLRQLQWKH immaterial paradigm, because «it is impossL God’s mind, namely, the world is coH[LVWHQW EOH IRU WKH EHJLQQLQJ RI WKH H[LVWHQFH RI WKH ZLWK WKH *RG QRW DV DQ DXWRQRPLF PDWHULDO ZRUOGEHRWKHUWKDQZDVDVDSURWRW\SHLQWKH VXEVWDQFH EXW DV DQ LPPDWHULDO DQG XQ vision of the God» (Tatevatsi, 1729, pp. 164 FKDQJHDEOH SDUDGLJP /LNH D FUDIWVPDQ D  $WILUVWJODQFHWKLVLVDQH[WUHPHO\UD VFXOSWRU  EHIRUH LQVFULELQJ DQ LPDJH RQ WKH WLRQDOLVWLF LQ WKLV FDVH QHFHVVLVWLF  FRPPHQ VWRQHILUVWO\SDLQWVWKDWLPDJHLQKLVPLQGDQG WDU\RIWKH*RGDQG+LVDFWLRQZKLFKLQHV WKHQVFXOSWVLWDVZHOODVWKH*RGILUVWO\LQKLV VHQFHGRHVQRWOHDYHDVSDFHIRUWKHYROLWLRQDO PLQGKDVWKHLPDJHRIWKHZRUOGWKDWZLOOEH DFWLRQ RI WKH *RG %XW KHUH WKH SRLQW LV QRW FUHDWHGSDUWLFXODUO\JHQHUDOSURWRW\SHVRIWKH the restriction of the God’s will, instead it WKLQJVWKDWZLOOEHFUHDWHG 7DWHYDWVLS means that if in God’VPLQGDSURWRW\SHRID 522). In this sense «the beginning of the e[ IXWXUH FUHDWLRQ H[LVWV LI WKH *RG GHFLGHG WR istence of the world is twice», firstly, when it FUHDWHVRPHWKLQJLWZLOOEHFUHDWHGQHFHVVDUL exists in the God’s mind, as a notion of a ly, that is the God’s will should be realized, as WHPSOH LQ WKH KHDG RI DQ DUFKLWHFW VHFRQGO\ WKHUHFRXOGQRWEHDFRQWUDGLFWLRQEHWZHHQWKH ZKHQ LW LV FUHDWHG WKDW LV WKH WHPSOH LV FRQ God’s will and providence. Anyway, in other VWUXFWHG 7DWHYDWVL XVHV D PHWKRG RI DQDORJ\ SODFHV 7DWHYDWVL DYRLGV VLPLODU H[SUHVVLRQV WU\LQJWRH[SODLQWKHIDFWRIDGRXEOHH[LVWHQFH H[SOLFDWLQJWKDWWKHFUHDWLRQRIWKHZRUOGLVD RI WKH ZRUOG E\ WKH H[DPSOH RI D FUDIWVPDQ YROXQWDU\DQGQRWQHFHVVDU\DFWLRQ DQDUFKLWHFW DQGDWHPSOHQRWLQJLQGHHGWKDW % The world is eternal as it is in the com- EHWZHHQ WKH RULJLQDO DQG WKH FRS\ WKHUH DUH munion with the God. $FFRUGLQJ WR 7DWHYDWVL VLPLODULWLHV DQG GLIIHUHQFHV )RU H[DPSOH LI one must differ «eternity» from «always» (eY WKH LPDJH RI D WHPSOH FDQ EH HUDVHG LQ WKH erlasting) and from «time» as a) Eternity like PLQGRIDQDUFKLWHFWIRUJRWWHQWKHQWKHLPDJH WKH *RG GRHV QRW KDYH QHLWKHU WKH EHJLQQLQJ of the world in the God’s mind never can be QRUWKHHQG(WHUQLW\LVQRWDQHQGOHVVGXUDWLRQ HUDVHG7KHZRUOGLVHWHUQDOEHFDXVHLILQWKH RI WLPH EXW D UHDOP WKDW H[LVWV RXW RI WKH PLQGRIDQDUFKLWHFWWKHWHPSOHH[LVWVE\SRV VSDFHWLPH IUDPH E  (YHUODVWLQJ KDV D EHJLQ VLELOLW\WKHQE\LQIOXHQFHDQGWKHQ«being of QLQJEXWQRWDQHQGOLNHWKHDQJHOVDQGVRXOV the world by power is by God’s influence» F  WKH WLPH KDV D EHJLQQLQJ DQG DQ HQG OLNH 7DWHYDWVL  S   1RWLQJ FDQ EH E\ KHUEDODQGVHQVRU\PDWHULDOEHLQJV7KH*RGLV SRVVLELOLW\LQ WKH*RGDVWKHEHLQJE\SRVVL HWHUQDODQGLVWKHFDXVHRIWKHHYHUODVWLQJDQG ELOLW\ LPSOLHV D FKDQJH ZKLOH WKH *RG LV DQ WKHWLPH7KHWLPHFRQVLVWVRIWKUHHSDUWVSDVW unchangeable essence, namely is «unmovable SUHVHQW IXWXUH EXW WKH HYHUODVWLQJ DQG WKH by vision and will». The eteUQLW\RIWKHZRUOG HWHUQDO GR QRW KDYH SDUWV ,W LV HYLGHQW WKDW ILUVWRIDOOLVFDXVHGE\WKHHWHUQLW\RIGLYLQH 7DWHYDWVL KHUH FRQVLGHUV DV DQ DEVROXWH DQG SURYLGHQFH7KH*RGLVHWHUQDOVRHYHU\WKLQJ EHJLQQLQJOHVVRQO\WKH*RGDQGRWKHUVDVKDY LQ+LPLVDOVRHWHUQDO,QWKLVVHQVHWKH*RGLV LQJDEHJLQQLQJFUHDWLRQV7KHWLPHKDVLQLW

97 97 WISDOM 1(8), 2017 Seyran ZAKARYAN

WKHHYHUODVWLQJDQGWKHHWHUQDODQGHYHUODVWLQJ ,Q WKLV FRQWH[W 7DWHYDWVL DVFULEHV HYHU KDVLQLWWKHHWHUQDO,QWKLVVHQVHWKHFUHDWHG ODVWLQJQHVV WR WKH ZRUOG ZKLOH DV ZH VDZ EHLQJVDQGWKHZRUOGDUHHWHUQDOEHFDXVHWKH\ DERYHKHFRQVLGHUHGDVHYHUODVWLQJDQJHOV,Q are in communion with the Eternal: «And aQ WKHVHDUJXPHQWVDOVRFDQEHVHHQWKHHOHPHQWV JHOVDQGVRXOVDQGWKHZRUOGDUHFDOOHGHWHU RIWKHQHRSODWRQLFWKHRU\RIWKHHWHUQLW\RIWKH QDODVWKH\FRPPXQLFDWHZLWKWKHHWHUQDOWKDW ZRUOG$FFRUGLQJWRWKHWKHRU\RIHPDQDWLRQ is beginningless end endless» (Tatevatsi, ZRUOG QHFHVVDULO\ LV HPDQDWHG RU IOHZ GRZQ  S   ,Q WKLV FRQWH[W WKH VWDWHPHQW IURP WKH2QHDQGWKH ZRUOG LV HWHUQDO LQ VR «the world is eternal» does not contradict with IDUDVLWVHWHUQDOFUHDWRU7KLVYLHZLVGHIHQG WKHFUHDWLRQLVWLFSRVLWLRQRI7DWHYDWVL0RUHR HGE\,EQ6LQDDQG,EQ5XVKGIURPGLIIHUHQW YHUEHLQJFRPPXQLFDWHGPHDQVWRVHHLQWKH JURXQGV DQG LV FULWLFL]HG E\ 7KRPDV $F ZRUOGWKHWUDFHVRIWKHHWHUQDO GLYLQH DQGE\ TXLQDV PHDQV RI NQRZLQJ WKHP WR IRUPXODWH D SHU ,IWKH*RGLVHWHUQDOVRHYHU\WKLQJFRQ FHSWLRQRIWKHGLYLQH QHFWHGWR+LPVKRXOGEHHWHUQDO$FFRUGLQJWR &  The eternity of the world derives from 7DWHYDWVL WKH QRWLRQ RI HWHUQLW\ RI WKH ZRUOG the eternity of the God.$VDSULPDU\FDXVHWKH VWHPVIURPWKHHWHUQDODQGLPPXWDEOHQDWXUH *RGLVDQHFHVVDU\DQGDOZD\VLQIOXHQWLDOEH RI WKH *RG «As the God Self is everlasting, LQJ DQG WKXV LW GLIIHUV IURP RWKHUV ZKLFK staying and eternal, likewise the world, the VRPHWLPHV DUH H[LVWHQFHV DQG VRPHWLPHV DUH result of His glorious Business, will be stay- QRQH[LVWHQFHV VRPHWLPHV DUH E\ LQIOXHQFH ing and everlasting. Because though partially DQG VRPHWLPHV DUH E\ SRVVLELOLW\ DQG LQ it is passing away and destroying, but as a ZKLFK LQIOXHQFH DQG SRVVLELOLW\ UHSODFH HDFK whole it is non-passing, ever-present and ev- RWKHU7KH*RGLVDQHFHVVDU\EHLQJDV«has erlasting» 7DWHYDWVLS 7KXVDF only existence, does not have non-existence, FRUGLQJWR7DWHYDWVLWKHHWHUQLW\RIWKHZRUOG thus He is unchangeable by His essence. He is VWHPVIURPWKHHWHUQLW\RIWKH*RG always by influence, He does not need any '  The next argument concerning the beginning and power of perfect, so He is be- eternity of the world is connected with the ginningless and endless» 7DWHYDWVLS immutability, omnipotence and omnikindness   7KH DFWLYLWLHV RI QHFHVVDU\ DQG HWHUQDO of the God. According to Tatevatsi, God’s ([LVWHQFHDOVRPXVWEHQHFHVVDU\DQGHWHUQDO ZLOO LV LPPXWDEOH VR LI+H ZDQWV WR GHVWUR\ 7KH *RG LV HWHUQDO DQG DOZD\V E\ LQIOXHQFH WKHZRUOGLWZLOOPHDQWKDW+LVZLOOKDVEHHQ WKXV+HFUHDWHGWKHZRUOGHYHUODVWLQJEXWWKH FKDQJHG ZKLFK LV LPSRVVLEOH 7KXV WKH HYHUODVWLQJ LV D QHFHVVDU\ H[LVWHQFH ZKLFK ZRUOG FDQQRW FRPH LQWR QRQH[LVWHQFH 7KH FDQQRWWXUQLQWRQRQexistence: «God created *RG «has wanted by an immutable will and WKH ZRUOG DV D HYHUODVWLQJ EXVLQHVV DQG WKH created to existence the world and He is not HYHUODVWLQJ LV QHFHVVDU\ DQG WKH QHFHVVDU\ able to change his immutable will and lead FDQH[LVWDQGFDQQRWSHULVK)RUWKLVWKHZRUOG the being to non-existence» 7DWHYDWVL EHFDPHLQWRH[LVWHQFHVRPHWLPHVE\HYHUODVW S   8QOLNH WKH KXPDQV ZKRVH ZLOO DQG LQJ H[LVWHQFH EXW QHYHU FDQ WXUQ LQWR QRQ DELOLW\ DUH QRW HTXDO LQ *RG WKH\ DUH HTXDO existence» (Tatevatsi, 1729, p. 162). and reversible. The God is omnipotent. «As

98 WISDOM 1(8), 2017 98 The Problem of Eternity of the World in the Philosophical-Theological Theory of Grigor Tatevatsi

ZKDWHYHU+HZLOOV+HLVDEOHWRGRDQGZKDW remain undestroyable in this cyclic process» HYHU+HLVDEOHWRGR+HLVDEOHWRZLOO». But 7DWHYDWVL  S   G  WKH SDUW DUH GH the God «does not will the evil and the sinful, VWUXFWLQJ EXW WKH ZKROH UHPDLQV LQGLYLGXDO so He is not able to act that way». The last EHLQJVDUHERUQDQGGLHEXWWKHJHQXVDQGWKH case does not witness about God’s inability, species remain; e) the world is «not getting LQFRQWUDU\QRWGRLQJWKHHYLOLQGLFDWHVRIVX old» as time by time it purifies itself from iQ SHUE DELOLWLHV RI *RG )RU H[DPSOH WKH VXQ QHU DQG RXWHU DFFLGHQWV &RQFOXGLQJ ZH FDQ FDQQRWEHGDUNDVLWLVPDLQO\OLJKWIXOVLPLODU VWDWH WKDW 7DWHYDWVL FRPHV IURP WKH ELEOLFDO ly the God «is not able to the evil, as mainly LGHD RI WKH ZRUOG FUHDWLRQ DQG GHIHQGV RQO\ +HLVDEOHWRWKHNLQG$QG+HLVQRWDEOHQRW WKH QRWLRQ RI HWHUQLW\ RI WKH FUHDWHG ZRUOG WR EH DV PDLQO\ +H LV +H LV WKH PRVW EHLQJ 7UXHWKRXJKLQKLVDUJXPHQWDWLRQLQIDYRURI H[LVWHQFH HWF6LPLODUO\WKH*RGLVQRWDEOH HWHUQLW\ RI WKH ZRUOG KH XVHV MXGJPHQWV RI WROHDGWKHZRUOGWRQRQH[LVWHQFHEHFDXVHRI QHRSODWRQLF DQG DYHUURLVWLF QDWXUH KRZHYHU His kind will» (Tatevatsi, 1729, p. 163). Thus, they «fit» in the general context of his creD WKH *RG GRHV QRW OHDG WKH ZRUOG WR QRQ WLRQLVWLFWKHRU\ H[LVWHQFHQRWRQO\IRUPHWDSK\VLFDOEXWDOVR  IRUHWKLFDOUHDVRQV 5()(5(1&(6 (  The world is eternal as material ele-  ments making its basis are undestroyable. $UHYVKDW\DQ66  Filosofskie vzglya- 7KHHWHUQLW\RIWKHZRUOGDOVRPHDQVWKHHWHU dy Grigora Tatevatsi 3KLORVRSKLFDO QLW\RILWVHOHPHQWVHDUWKZDWHUDLUDQGILUH 9LHZV RI *ULJRU 7DWHYDWVL –*ULJRU 7DWHYDWVLPHQWLRQVWKDWSKLORVRSKHUVWKLQNVR RI 7DWHY LQ 5XVVLDQ 

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