If you’re looking for finacial economics, this isn’t it. Although, go away with the knowledge finaces are but one species of economy, and there are others, but this article deals with economy generally.
Estate and Economy
It’s been previously mentioned in explanation the meaning of “world,” both as ordered (cosmos) & habitation (œcumene), and on the latter it’s management (œconomia) & law (nomos), of course all relating to the only true Mind (nous). But let’s discourse more on the world as habitation. What or who inhabits it? What is inhabitation? To begin, what is a habit? A habit, or state, is to have, or, more exactly here, to dwell, to have being in, of, with, or at. Whence also an estate is called a home, or even, in the case of cities with walls or other such buildings, a house, by virtue of enhousing, i.e. containing within, the habit of its residents. Now as men are rational, and reason by virtue of its rationality dictates laws, the habitation of men will by neccisity be lawful—even if they despise law & live in anarchy, there will still be some degree of law however minor, by which it can be say they are not absolutely lawless, even if comparatively, but lawless in will, i.e. seeking to remove all order, by the way of which, when it has been totally removed, they will dissolve, since order is the binding of composition. Therefore it’d be absurd to predicate an œconomy of mindless animals, or insentient plants, or lifeless rocks, since, as explained elsewhere, the mindless haven’t the capacity to divide law, the insentient won’t have the organs to hear law nor a mind as said to divide them, and the lifeless won’t be able to enact them nor sentience to hear nor a mind to divide. So œconomy can only be predicated of things with a mind. Nonetheless habitation, obviously, can be predicated of those things which economy cannot, even if, again, it will be seen to be comparivitely lesser, both in extent & in contant, for the same reasons said.
Against Astrology
A word must be said against those, i.e. astrologists, who predicate œconomy of the planets and zodia, meaning the luminaries govern us in our habitation. As said, œconomy can only be predicated of rational creatures, and so the planets or zodia, which aren’t even alive let alone sentient or intellectual, having a mind to in away govern anything, cannot be said to govern men. The governors of the planets and zodia, which keep them in their motion, however are intellectual, i.e. the Angels, which govern them according to the good-pleasure of thr Good. And their motion was initialized harmonious with all things on earth from the beginning, such that they are able to foretell the days, rain, drought, months, seasons, years, &c., not as the themselves enacting such things, but through the pre-science of the Good give certain signs before hand, which men apprehend & so prepare accordingly for. To put it shortly: the planets & stars signify the governance of the Good, not through their own action, but by signaling what the Good had from the beginning set in order.
True Economy
Moving onto that, the world is indeed most exaltantly called habitation in relation to the Good Which uninhabitantly inhabits it, i.e., actively fills the world with Itself but by no means in Itself being so contained by the world, being, rather, prior & superior to the world. But regarding this active habitation, and exceptional manifestation, the Good is said to dwell (scēnóō):
…and [He] dwelt among us…
- St. John 1:14
From Its ancient dwelling, the Tabernacle (scēnḗ), called so because It revealed the pattern of its furniture (sceûos), which concealed the Holies and Holies of Holies. But also It is celebrated in song as:
He made darkness His hiding place, His tabernacle round about Him, dark water in the clouds of the air.
- Psalms 17:11 (LXX)
Whefore is darkness (sciá) named, as Its hiding is in Itself. But It is also said to be in the heavens:
Our Father, Which art in the heavens…
- St. Matthew 6:9
Wherefore I reckon It is called the Holy (hágios), as in ‘un-earthly’ (’a-gaîa’), since the heavens were separated from the earth, and so all things set apart for the celestial are called holy. And also inasmuch as the entirety of the heavens cover the earth and, so-to-say, overshadow it, hiding the sun at night, again Its dwelling (scē̂nos) is named after shadow (sciá), since the heavens and all under it conceal, as if a veil, the Good.
Addendum
A note on sciá meaning darkness: sc in Old English was used as sh is now (i.e. ash was spelled æsc). So sciá would be pronounced by an Englishman as ‘shia’. Whence I reckon English shade, shadow, &c. (cf. AS. scead). Relevant here, I think, is at the Annunciation, the Spirit “overshadowed” the Virgin, which of course is the beginning of the Lord’s incarnate dwelling (scēnóō) with us.
If any native Greek would, please email me to tell me whether an etymology of ἅγιος from α‿γαῖα (the αῖ being contracted to just ι) or α‿γῆ‿ος (the ῆ being corrupted into ι) make sense or not. I can’t find an etymology of it from any of the Saints, or even Platonists. Likewise, I can’t find an etymology of ἀγάθων.