Church and State as Seen in the Formation of Christendom. Allies Thomas William

but a family. From the beginning the family is an essential part of the plan. This is no less indicated in the single creation of Adam first, not the simultaneous creation of the male and female, as in the case of all other creatures, but the creation by himself of the head alone, from whom first woman by herself, and then from the conjunction of the two his family is drawn. In Adam first, while as yet he is alone, the high gifts of reason, speech, and knowledge indicated in the twofold and also congenital possession of reason and language, are exhibited as residing as in a fountain-head, when all creatures of the earth and the air are brought before him by his Maker, and he with intuitive understanding of their several qualities and uses imposes on them the corresponding name. Thus Adam is created complete, a full-grown man, in whom the divine gift of thought finds expression in the equally divine gift of language, both exerted with unerring truth, for it is intimated that the names which he assigns to the creatures thus passed in review render accurately their several natures. It is not said that the Lord God intimated to Adam the names which he should give; but the knowledge by which he gave the names was part of his original endowment, like the gift of thought and language, which answer to each other and imply each other, and in a being composed of soul and body complete by their union and joint exercise the intellectual nature. “The Lord God brought all beasts and all fowls before Adam to see what he would call them; for whatsoever Adam called any living creature, the same is its name.”

      This presentation of the creatures before Adam, and their naming by him, is the token of the dominion promised to him “over the fishes of the sea, and the fowls of the air, and the beasts, and the whole earth,” as the result of his being made to “the image and likeness” of the Triune God. Only when he has thus taken possession of his royalty is the creation of the family completed out of himself. For when “for Adam there was not found a helper like himself,” the Lord God took not again of the slime of the earth to mould a woman and bring her to man, but “He cast a deep sleep upon Adam, and built the rib which He took from Adam into a woman, and brought her to Adam.” And then He uttered the blessing which should fill the earth with the progeny of the woman who had been drawn from the man her head, saying, “Increase and multiply and fill the earth, and subdue it, and rule over the fishes of the sea, and the fowls of the air, and all living creatures that move upon the earth.”

      What, then, is the image and likeness of the Triune God? The image consists in the soul, with its two powers of the understanding and the will, proceeding out of it, indivisible from it, yet distinct. May we not infer that the likeness is the obedience of the soul, with its powers, to the eternal law? This law, viewed in the Triune God, the prototype of man’s being, is the sanctity of the Divine Nature; but in man, thus created, the obedience to it was the gift of original justice superadded to his proper nature: the gift by which the soul, in the free exercise of the understanding and the will, was obedient to the law of God, its Creator.

      This was an image and likeness which belonged to Adam in a double capacity, firstly, as an individual, secondly, as head of a family; for it was to descend to each individual of the family in virtue of natural procreation from Adam. The man created after the image and likeness of the Triune God was, according to the divine intention, to be repeated in every one of the race.

      But what of the family or race which was to be evolved out of Adam alone? Not the individual only but the race also is in the divine plan. Is there a further image of the Triune God in the mode of the race’s formation?

      To give an answer to this question, we must first consider what is the prototype of that singular unity according to which the first parents of the race are not formed together out of the earth, male and female, like the inferior creatures. For in most marked distinction from all these man is formed by himself, and alone; receives the command to eat of all trees in the garden except the tree of the knowledge of good and evil, under penalty of death if he take of it; and then is shown exercising the grandeur of his knowledge and the fulness of his royalty in the naming of the subject creatures. But inasmuch as none of them could supply him with a companion, and as “it was not good for him to be alone,” a council of the Triune God is held again, and a help like to himself is taken out of himself. Is there not here, with that infinite distance which separates the created from the Increate, a yet striking image of the Divine Filiation?

      Again, from the conjunction of the two, from Adam the head, and from Eve when she has been drawn out of him, proceeds, in virtue of the blessing of God, the human family. Is there not here, again, at that distance which separates divine from human things, an image of the procession of the Third Divine Person, the Lord, and the Giver of life, from whom all life proceeds?

      May we not then say with reverence, that from the council of the Triune God, “Let us make man to our image and likeness,” proceeds forth the individual man, an earthly counterpart in his memory, understanding, and will to the divine Creator, and likewise man, the family, a created image of the primal mystery, the ineffable joy of the Godhead, the ever blessed Trinity in Unity? And since the origin of creation itself is the free act of God, it ought not to surprise us that the chief work of His hands in the visible universe should reflect in the proportion of a creature the secret life of the Divine Nature, the Unity and Trinity of the Godhead.

      But next to this primal mystery, which is the source of all creation, stands that unspeakable condescension, that act of sovereign goodness, by which God has chosen to assume a created nature into personal unity with Himself, and to crown the creation which He has made. As to this the first Adam, in all his headship, with the privileges included in it, the transmission to his family of original justice, and of that wonderful gift of adoption superadded to it, is “the figure of Him who was to come.” But more also, St. Paul tells us, is indicated in the formation of Eve out of Adam during the sleep divinely cast upon him. This was the “great sacrament of Christ and of His Church” (Eph. v. 32), to which he pointed in reminding his hearers of the high institution of Christian marriage. And thus we learn that God, in the act of forming the natural race, supernaturally endowed, was pleased to foreshadow by the building of Eve, “the mother of all living,” out of the first Adam, the building of another Eve, the second and truer mother of a divine race, out of the wounded heart of the Redeemer of the world asleep upon the cross. As then in Adam’s headship we have the figure of the Headship of Christ, so in the issuing of Eve from him in his sleep we have the Passion of Christ and the issuing forth of His Bride from it, when His work of redemption was completed and His royalty proclaimed.

      Thus the mysteries of the blessed Trinity, that is, of God the Creator, and of the Incarnation and Passion of Christ, that is, of God the Redeemer, lie folded up, as it were, in the Mosaic narrative of the mode in which Adam was created, and in the headship of the race conferred upon him.

      Before we approach the sin of Adam and its consequences to human society, let us cast one glance back upon the beauty and splendour of the divine plan in the original creation as it is disclosed to us in the narrative of Moses. As the crown of the visible creation is placed a being who is at once an individual and the head of a family, representing in his personal nature the divine Unity and Trinity, and in the race of which he is to stand at the head the same divine Unity and Trinity in their aspect towards creation; representing the royalty of God in his dominion over the creatures, a dominion the condition of which is the obedience of his own compound nature to the law given to it by the Creator; representing again in the vast number to which his race shall extend the prolific energy of the Lord of Hosts; representing also in that secret and altogether wonderful mystery, out of which the multiplication of his race springs, the yet untold secret of the divine mercy, in virtue of which his fathership is the prelude to a higher fathership, the first man is the pattern of the Second, and the royalty of his creation but a rehearsal at the beginning of the world of the reparation which is to crown its end.

      The whole work of creation as above described, depends in its result upon the exercise of man’s free-will. His value, before God, lies simply in the way in which he exerts this great prerogative of his reasonable nature. Without it he would be reduced from one who chooses his course, and in that choice becomes good or evil, to the condition of a machine devoid of any moral being. To test this free-will man was given a commandment. We know that he failed under the trial; that he broke the commandment. His disobedience to his Creator was punished by the disobedience of his own compound nature to himself. That divine grace, which we term the state of original justice, and in virtue