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TOPIC: Post-Nicene Fathers Vol 04 (Other Topics in this Collection)
SUBJECT: 24.03.39 Book VI Part 3
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Chapter XLIII.
Mark now, whether he who charges us with having committed errors of the most impious kind, and with having wandered away from the (true meaning) of the divine enigmas, is not himself clearly in error, from not observing that in the writings of Moses, which are much older not merely than Heraclitus and Pherecydes, but even than Homer, mention is made of this wicked one, and of his having fallen from heaven. For the serpenthyperlink -from whom the Ophioneus spoken of by Pherecydes is derived-having become the cause of man's expulsion from the divine Paradise, obscurely shadows forth something similar, having deceived the womanhyperlink by a promise of divinity and of greater blessings; and her example is said to have been followed also by the man. And, further, who else could the destroying angel mentioned in the Exodus of Moseshyperlink be, than he who was the author of destruction to them that obeyed him, and did not withstand his wicked deeds, nor struggle against them? Moreover (the goat), which in the book of Leviticushyperlink is sent away (into the wilderness), and which in the Hebrew language is named Azazel, was none other than this; and it was necessary to send it away into the desert, and to treat it as an expiatory sacrifice, because on it the lot fell. For all who belong to the "worse" part, on account of their wickedness, being opposed to those who are God's heritage, are deserted by God.hyperlink Nay, with respect to the sons of Belial in the book of Judges,hyperlink whose sons are they said to be, save his, on account of their wickedness? And besides all these instances, in the book of Job, which is older even than Moses himself, the devil is distinctly described as presenting himself before God,hyperlink and asking for power against Job, that he might involve him in trialshyperlink of the most painful kind; the first of which consisted in the loss of all his goods and of his children, and the second in afflicting the whole body of Job with the so-called disease of elephantiasis.hyperlink I pass by what might be quoted from the Gospels regarding the devil who tempted the Saviour, that I may not appear to quote in reply to Celsus from more recent writings on this question. In the last (chapter)hyperlink also of Job, in which the Lord utters to Job amid tempest and clouds what is recorded in the book which bears his name there are not a few things referring to the serpent. I have not yet mentioned the passages in Ezekiel,hyperlink where he speaks, as it were, of Pharaoh, or Nebuchadnezzar, or the prince of Tyre; or those in Isaiah,hyperlink where lament is made for the king of Babylon, from which not a little might be learned concerning evil, as to the nature of its origin and generation, and as to how it derived its existence from some who had lost their wings,hyperlink and who had followed him who was the first to lose his own.
Chapter XLIV.
For it is impossible that the good which is the result of accident, or of communication, should be like that good which comes by nature; and yet the former will never be lost by him who, so to speak, partakes of the "living" bread with a view to his own preservation. But if it should fail any one, it must be through his own fault, in being slothful to partake of this "living bread" and "genuine drink," by means of which the wings, nourished and watered, are fitted for their purpose, even according to the saying of Solomon, the wisest of men, concerning the truly rich man, that "he made to himself wings like an eagle, and returns to the house of his patron.hyperlink For it became God, who knows how to turn to proper account even those who in their wickedness have apostatized from Him, to place wickedness of this sort in some part of the universe, and to appoint a training-school of virtue, wherein those must exercise themselves who would desire to recover in a "lawful manner "hyperlink the possession (which they had lost); in order that being tested, like gold in the fire, by the wickedness of these, and having exerted themselves to the utmost to prevent anything base injuring their rational nature, they may appear deserving of an ascent to divine things, and may be elevated by the Word to the blessedness which is above all things, and so to speak, to the very summit of goodness. Now he who in the Hebrew language is named Satan, and by some Satanas-as being more in conformity with the genius of the Greek language-signifies, when translated into Greek, "adversary." But every one who prefers vice and a vicious life, is (because acting in a manner contrary to virtue) Satanas, that is, an "adversary" to the Son of God, who is righteousness, and truth, and wisdom.hyperlink With more propriety, however, is he called "adversary," who was the first among those that were living a peaceful and happy life to lose his wings, and to fall from blessedness; he who, according to Ezekiel, walked faultlessly in all his ways, "until iniquity was found in him,"hyperlink and who being the "seal of resemblance" and the "crown of beauty" in the paradise of God, being filled as it were with good things, fell into destruction, in accordance with the word which said to him in a mystic sense: "Thou hast fallen into destruction, and shalt not abide for ever."hyperlink We have ventured somewhat rashly to make these few remarks, although in so doing we have added nothing of importance to this treatise. If any one, however, who has leisure for the examination of the sacred writings, should collect together from all sources and form into one body of doctrine what is recorded concerning the origin of evil, and the manner of its dissolution, he would see that the views of Moses and the prophets regarding Satan had not been even dreamed of either by Celsus or any one of those whose soul had been dragged down, and torn away from God, and from right views of Him, and from His word, by this wicked demon.
Chapter XLV.
But since Celsus rejects the statements concerning Antichrist, as it is termed, having neither read what is said of him in the book of Danielhyperlink nor in the writings of Paul,hyperlink nor what the Saviour in the Gospelshyperlink has predicted about his coming, we must make a few remarks upon this subject also; because, "as faces do not resemble faces,"hyperlink so also neither do men's "hearts" resemble one another. It is certain, then, that there will be diversities amongst the hearts of men,-those which are inclined to virtue not being all modelled and shaped towards it in the same or like degree; while others, through neglect of virtue, rash to the opposite extreme. And amongst the latter are some in whom evil is deeply engrained, and others in whom it is less deeply rooted. Where is the absurdity, then, in holding that there exist among men, so to speak, two extremes,hyperlink -the one of virtue, and the other of its opposite; so that the perfection of virtue dwells in the man who realizes the ideal given in Jesus, from whom there flowed to the human race so great a conversion, and healing, and amelioration, while the opposite extreme is in the man who embodies the notion of him that is named Antichrist? For God, comprehending all things by means of His foreknowledge, and foreseeing what consequences would result from both of these, wished to make these known to mankind by His prophets, that those who understand their words might be familiarized with the good, and be on their guard against its opposite. It was proper, moreover, that the one of these extremes, and the best of the two, should be styled the Son of God, on account of His pre-eminence; and the other, who is diametrically opposite, be termed the son of the wicked demon, and of Satan, and of the devil. And, in the next place, since evil is specially characterized by its diffusion, and attains its greatest height when it simulates the appearance of the good, for that reason are signs, and marvels, and lying miracles found to accompany evil, through the co-operation of its father the devil. For, far surpassing the help which these demons give to jugglers (who deceive men for the basest of purposes), is the aid which the devil himself affords in order to deceive the human race. Paul, indeed, speaks of him who is called Antichrist, describing, though with a certain reserve,hyperlink both the manner, and time, and cause of his coming to the human race. And notice whether his language on this subject is not most becoming, and undeserving of being treated with even the slightest degree of ridicule.
Chapter XLVI.
It is thus that the apostle expresses himself: "We beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto Him, that ye be not soon shaken in mind, or be troubled, neither by word, nor by spirit, nor by letter as from us, as that the day of the Lord is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he sitteth in the temple of God, showing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth, that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of His mouth, and shall destroy with the brightness of His coming: even him, whose coming is after the working of Satan, with all power, and signs, and lying wonders, and with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie; that they all might be damned who believed not the truth, but had pleasure in unrighteousness."hyperlink To explain each particular here referred to does not belong to our present purpose. The prophecy also regarding Antichrist is stated in the book of Daniel, and is fitted to make an intelligent and candid reader admire the words as truly divine and prophetic; for in them are mentioned the things relating to the coming kingdom, beginning with the times of Daniel, and continuing to the destruction of the world. And any one who chooses may read it. Observe, however, whether the prophecy regarding Antichrist be not as follows: "And at the latter time of their kingdom, when their sins are coming to the full, there shall arise a king, bold in countenance, and understanding riddles. And his power shall be great, and he shall destroy wonderfully, and prosper, and practise; and shall destroy mighty men, and the holy people. And the yoke of his chain shall prosper: there is craft in his hand, and he shall magnify himself in his heart, and by craft shall destroy many; and he shall stand up for the destruction of many, and shall crush them as eggs in his hand."hyperlink What is stated by Paul in the words quoted from him, where he says, "so that he sitteth in the temple of God, showing himself that he is God,"hyperlink is in Daniel referred to in the following fashion: "And on the temple shall be the abomination of desolations, and at the end of the time an end shall be put to the desolation."hyperlink So many, out of a greater number of passages, have I thought it right to adduce, that the hearer may understand in some slight degree the meaning of holy Scripture, when it gives us information concerning the devil and Antichrist; and being satisfied with what we have quoted for this purpose, let us look at another of the charges of Celsus, and reply to it as we best may.
Chapter XLVII.
Celsus, after what has been said, goes on as follows: "I can tell how the very thing occurred, viz., that they should call him 'Son of God.' Men of ancient times termed this world, as being born of God, both his child and his son.hyperlink Both the one and other `Son of God, 'then, greatly resembled each other." He is therefore of opinion that we employed the expression "Son of God," having pervertedhyperlink what is said of the world, as being born of God, and being His "Son," and "a God." For he was unable so to consider the times of Moses and the prophets, as to see that the Jewish prophets predicted generally that there was a "Son of God" long before the Greeks and those men of ancient time of whom Celsus speaks. Nay, he would not even quote the passage in the letters of Plato, to which we referred in the preceding pages, concerning Him who so beautifully arranged this world, as being the Son of God; lest he too should be compelled by Plato, whom he often mentions with respect, to admit that the architect of this world is the Son of God, and that His Father is the first God and Sovereign Ruler over all things.hyperlink Nor is it at all wonderful if we maintain that the soul of Jesus is made one with so great a Son of God through the highest union with Him, being no longer in a state of separation from Him For the sacred language of holy Scripture knows of other things also, which, although "dual" in their own nature, are considered to be, and really are, "one" in respect to one another. It is said of husband and wife, "They are no longer twain, but one flesh; "hyperlink and of the perfect man, and of him who is joined to the true Lord, Word, and Wisdom, and Truth, that "he who is joined to the Lord is one spirit."hyperlink And if he who "is joined to the Lord is one spirit," who has been joined to the Lord, the Very Word, and Wisdom, and Truth, and Righteousness, in a more intimate union, or even in a manner at all approaching to it than the soul of Jesus? And if this be so, then the soul of Jesus and God the Word-the first-born of every creature-are no longer two, (but one).
Chapter XLVIII.
In the next place, when the philosophers of the Porch, who assert that the virtue of God and man is the same, maintain that the God who is over all things is not happier than their wise man, but that the happiness of both is equal, Celsus neither ridicules nor scoffs at their opinion. If, however, holy Scripture says that the perfect man is joined to and made one with the Very Word by means of virtue, so that we infer that the soul of Jesus is not separated from the first-born of all creation, he laughs at Jesus being called "Son of God," not observing what is said of Him with a secret and mystical signification in the holy Scriptures. But that we may win over to the reception of our views those who are willing to accept the inferences which flow from our doctrines, and to be benefited thereby, we say that the holy Scriptures declare the body of Christ, animated by the Son of God, to be the whole Church of God, and the members of this body-considered as a whole-to consist of those who are believers; since, as a soul vivifies and moves the body, which of itself has not the natural power of motion like a living being, so the Word, arousing and moving the whole body, the Church, to befitting action, awakens, moreover, each individual member belonging to the Church, so that they do nothing apart from the Word. Since all this, then, follows by a train of reasoning not to be depreciated, where is the difficulty in maintaining that, as the soul of Jesus is joined in a perfect and inconceivable manner with the very Word, so the person of Jesus, generally speaking,hyperlink is not separated from the only-begotten and first-born of all creation, and is not a different being from Him? But enough here on this subject.
Chapter XLIX.
Let us notice now what follows, where, expressing in a single word his opinion regarding the Mosaic cosmogony, without offering, however, a single argument in its support, he finds fault with it, saying: "Moreover, their cosmogony is extremely silly."hyperlink Now, if he had produced some credible proofs of its silly character, we should have endeavoured to answer them; but it does not appear to me reasonable that I should be called upon to demonstrate, in answer to his mere assertion, that it is not "silly." If any one, however, wishes to see the reasons which led us to accept the Mosaic account, and the arguments by which it may be defended, he may read what we have written upon Genesis, from the beginning of the book up to the passage, "And this is the book of the generation of men,"hyperlink where we have tried to show from the holy Scriptures themselves what the "heaven" was which was created in the beginning; and what the "earth," and the "invisible part of the earth," and that which was "without form; "hyperlink and what the "deep" was, and the "darkness" that was upon it; and what the "water" was, and the "Spirit of God" which was "borne over it; "and what the "light" which was created, and what the "firmament," as distinct from the "heaven" which was created in the beginning; and so on with the other subjects that follow. Celsus has also expressed his opinion that the narrative of the creation of man is "exceedingly silly," without stating any proofs, or endeavouring to answer our arguments; for he had no evidence, in my judgment, which was fitted to overthrow the statement that "man has been made in the image of God."hyperlink He does not even understand the meaning of the "Paradise" that was planted by God, and of the life which man first led in it; and of that which resulted from accident,hyperlink when man was cast forth on account of his sin, and was settled opposite the Paradise of delight. Now, as he asserts that these are silly statements, let him turn his attention not merely to each one of them (in general), but to this in particular, "He placed the cherubim, and the flaming sword, which turned every way, to keep the way of the tree of life,"hyperlink and say whether Moses wrote these words with no serious object in view, but in the spirit of the writers of the old Comedy, who have sportively related that "Proetus slew Bellerophon," and that "Pegasus came from Arcadia." Now their object was to create laughter in composing such stories; whereas it is incredible that he who left behind him lawshyperlink for a whole nation, regarding which he wished to persuade his subjects that they were given by God, should have written words so little to the purpose,hyperlink and have said without any meaning, "He placed the cherubim, and the flaming sword, which turned every way, to keep the way of the tree of life," or made any other statement regarding the creation of man, which is the subject of philosophic investigation by the Hebrew sages.
Chapter L.
In the next place, Celsus, after heaping together, simply as mere assertions, the varying opinions of some of the ancients regarding the world, and the origin of man, alleges that "Moses and the prophets, who have left to us our books, not knowing at all what the nature of the world is, and of man, have woven together a web of sheer nonsense."hyperlink If he had shown, now, how it appeared to him that the holy Scriptures contained "sheer nonsense," we should have tried to demolish the arguments which appeared to him to establish their nonsensical character; but on the present occasion, following his own example, we also sportively give it as our opinion that Celsus, knowing nothing at all about the nature of the meaning and language of the prophets,hyperlink composed a work which contained "sheer nonsense," and boastfully gave it the title of a "true discourse." And since he makes the statements about the "days of creation" ground of accusation,-as if he understood them clearly and correctly, some of which elapsed before the creation of light and heaven, and sun, and moon, and stars, and some of them after the creation of these,-we shall only make this observation, that Moses must then have forgotten that he had said a little before, "that in six days the creation of the world had been finished," and that in consequence of this act of forgetfulness he subjoins to these words the following: "This is the book of the creation of man, in the day when God made the heaven and the earth!" But it is not in the least credible, that after what he had said respecting, the six days, Moses should immediately add, without a special meaning, the words, "in the day that God made the heavens and the earth; "and if any one thinks that these words may be referred to the statement, "In the beginning God made the heaven and the earth," let him observe that before the words, "Let there be light, and there was light," and these, "God called the light day," it has been stated that "in the beginning God made the heaven and the earth."
Chapter LI.
On the present occasion, however, it is not our object to enter into an explanation of the subject of intelligent and sensible beings,hyperlink nor of the manner in which the different kindshyperlink of days were allotted to both sorts, nor to investigate the details which belong to the subject, for we should need whole treatises for the exposition of the Mosaic cosmogony; and that work we had already performed, to the best of our ability, a considerable time before the commencement of this answer to Celsus, when we discussed with such measure of capacity as we then possessed the question of the Mosaic cosmogony of the six days. We must keep in mind, however, that the Word promises to the righteous through the mouth of Isaiah, that days will comehyperlink when not the sun, but the Lord Himself, will be to them an everlasting light, and God will be their glory.hyperlink And it is from misunderstanding, I think, some pestilent heresy which gave an erroneous interpretation to the words, "Let there be light," as if they were the expression of a wishhyperlink merely on the part of the Creator, that Celsus made the remark: "The Creator did not borrow light from above, like those persons who kindle their lamps at those of their neighbours." Misunderstanding, moreover, another impious heresy, he has said: "If, indeed, there did exist an accursed god opposed to the great God, who did this contrary to his approval, why did he lend him the light? "So far are we from offering a defence of such puerilities, that we desire, on the contrary, distinctly to arraign the statements of these heretics as erroneous, and to undertake to refute, not those of their opinions with which we are unacquainted, as Celsus does, but those of which we have attained an accurate knowledge, derived in part from the statements of their own adherents, and partly from a careful perusal of their writings.
Chapter LII.
Celsus proceeds as follows: "With regard to the origin of the world and its destruction, whether it is to be regarded as uncreated and indestructible, or as created indeed, but not destructible, or the reverse, I at present say nothing." For this reason we too say nothing on these points, as the work in hand does not require it. Nor do we allege that the Spirit of the universal God mingled itself in things here below as in things alien to itself,hyperlink as might appear from the expression, "The Spirit of God moved upon the water; "nor do we assert that certain wicked devices directed against His Spirit as if by a different creator from the great God, and which were tolerated by the Supreme Divinity, needed to be completely frustrated. And, accordingly, I have nothing further to say to thosehyperlink who utter such absurdities; nor to Celsus, who does not refute them with ability. For he ought either not to have mentioned such matters at all, or else, in keeping with that character for philanthropy which he assumes, have carefully set them forth, and then endeavoured to rebut these impious assertions. Nor have we ever heard that the great God, after giving his spirit to the creator, demands it back again. Proceeding next foolishly to assail these impious assertions, he asks: "What god gives anything with the intention of demanding it back? For it is the mark of a needy person to demand back (what he has given), whereas God stands in need of nothing." To this he adds, as if saying something clever against certain parties: "Why, when he lent (his spirit), was he ignorant that he was lending it to an evil being? "He asks, further: "Why does he pass without noticehyperlink a wicked creator who was counter-working his purposes? "
Chapter LIII.
In the next place, mixing up together various heresies, and not observing that some statements are the utterances of one heretical sect, and others of a different one, he brings forward the objections which we raised against Marcion.hyperlink And, probably, having heard them from some paltry and ignorant individuals,hyperlink he assails the very arguments which combat them, but not in a way that Shows much intelligence. Quoting then our arguments against Marcion, and not observing that it is against Marcion that he is speaking, he asks: "Why does he send secretly, and destroy the works which he has created? Why does he secretly employ force, and persuasion, and deceit? Why does he allure those who, as ye assert, have been condemned or accused by him, and carry them away like a slave-dealer? Why does he teach them to steal away from their Lord? Why to flee from their father? Why does he claim them for himself against the father's will? Why does he profess to be the father of strange children? "To these questions he subjoins the following remark, as if by way of expressing his surprise:hyperlink "Venerable, indeed, is the god who desires to be the father of those sinners who are condemned by another (god), and of the needy,hyperlink and, as themselves say, of the very offscouringshyperlink (of men), and who is unable to capture and punish his messenger, who escaped from him!" After this, as if addressing us who acknowledge that this world is not the work of a different and strange god, he continues in the following strain: "If these are his works, how is it that God created evil? And how is it that he cannot persuade and admonish (men)? And how is it that he repents on account of the ingratitude and wickedness of men? He finds fault, moreover, with his own handwork,hyperlink and hates, and threatens, and destroys his own offspring? Whither can he transport them out of this world, which he himself has made? "Now it does not appear to me that by these remarks he makes clear what "evil" is; and although there have been among the Greeks many sects who differ as to the nature of good and evil, he hastily concludes, as if it were a consequence of our maintaining that this world also is a work of the universal God, that in our judgment God is the author of evil. Let it be, however, regarding evil as it may-whether created by God or not-it nevertheless follows only as a result when you compare the principal design.hyperlink And I am greatly surprised if the inference regarding God's authorship of evil, which he thinks follows from our maintaining that this world also is the work of the universal God, does not follow too from his own statements. For one might say to Celsus: "If these are His works, how is it that God created evil? and how is it that He cannot persuade and admonish men? "It is indeed the greatest error in reasoning to accuse those who are of different opinions of holding unsound doctrines, when the accuser himself is much more liable to the same charge with regard to his own.
Chapter LIV.
Let us see, then, briefly what holy Scripture has to say regarding good and evil, and what answer we are to return to the questions, "How is it that God created evil? "and, "How is He incapable of persuading and admonishing men? "Now, according to holy Scripture, properly speaking, virtues and virtuous actions are good, as, properly speaking, the reverse of these are evil. We shall be satisfied with quoting on the present occasion some verses from the Psalms 34, to the following effect: "They that seek the Lord shall not want any good thing. Come, ye children, hearken unto me; I will teach you the fear of the Lord. What man is he that desireth life, and loveth many days, that he may see good? Keep thy tongue from evil, and thy lips from speaking guile. Depart from evil, and do good."hyperlink Now, the injunctions to "depart from evil, and to do good," do not refer either to corporeal evils or corporeal blessings, as they are termed by some, nor to external things at all, but to blessings and evils of a spiritual kind; since he who departs from such evils, and performs such virtuous actions, will, as one who desires the true life, come to the enjoyment of it; and as one loving to see "good days," in which the word of righteousness will be the Sun, he will see them, God taking him away from this "present evil world,"hyperlink and from those evil days concerning which Paul said: "Redeeming the time, because the days are evil."hyperlink
Chapter LV.
Passages, indeed, might be found where corporeal and external (benefits) are improperlyhyperlink called "good,"-those things, viz., which contribute to the natural life, while those which do the reverse are termed "evil." It is in this sense that Job says to his wife: "If we have received good at the hand of the Lord, shall we not also receive evil!"hyperlink Since, then, there is found in the sacred Scriptures, in a certain passage, this statement put into the mouth of God, "I make peace, and create evil; "hyperlink and again another, where it is said of Him that "evil came down from the Lord to the gate of Jerusalem, the noise of chariots and horsemen,"hyperlink -passages which have disturbed many readers of Scripture, who are unable to see what Scripture means by "good" and "evil,"-it is probable that Celsus, being perplexed thereby, gave utterance to the question, "How is it that God created evil? "or, perhaps, having heard some one discussing the matters relating to it in an ignorant manner, he made this statement which we have noticed. We, on the other hand, maintain that "evil," or "wickedness," and the actions which proceed from it, were not created by God. For if God created that which is really evil, how was it possible that the proclamation regarding (the last) judgment should be confidently announced,hyperlink which informs us that the wicked are to be punished for their evil deeds in proportion to the amount of their wickedness, while those who have lived a virtuous life, or performed virtuous actions, will be in the enjoyment of blessedness, and will receive rewards from God? I am well aware that those who would daringly assert that these evils were created by God will quote certain expressions of Scripture (in their support), because we are not able to show one consistent serieshyperlink of passages; for although Scripture (generally) blames the wicked and approves of the righteous, it nevertheless contains some statements which, although comparativelyhyperlink few in number, seem to disturb the minds of ignorant readers of holy Scripture. I have not,however, deemed it appropriate to my present treatise to quote on the present occasion those discordant statements, which are many in number,hyperlink and their explanations, which would require a long array of proofs. Evils, then, if those be meant which are properly so called, were not created by God; but some, although few in comparison with the order of the whole world, have resulted from His principal works, as there follow from the chief works of the carpenter such things as spiral shavings and sawdust,hyperlink or as architects might appear to be the cause of the rubbishhyperlink which lies around their buildings in the form of the filth which drops from the stones and the plaster.
Chapter LVI.
If we speak, however, of what are called "corporeal" and "external" evils,-which are improperly so termed,-then it may be granted that there are occasions when some of these have been called into existence by God, in order that by their means the conversion of certain individuals might be effected. And what absurdity would follow from such a course? For as, if we should hear those sufferingshyperlink improperly termed "evils" which are inflicted by fathers, and instructors, and pedagogues upon those who are under their care, or upon patients who are operated upon or cauterized by the surgeons in order to effect a cure, we were to say that a father was ill-treating his son, or pedagogues and instructors their pupils, or physicians their patients, no blame would be laid upon the operators or chastisers; so, in the same way, if God is said to bring upon men such evils for the conversion and cure of those who need this discipline, there would be no absurdity in the view, nor would "evils come down from the Lord upon the gates of Jerusalem,"hyperlink -which evils consist of the punishments inflicted upon the Israelites by their enemies with a view to their conversion; nor would one visit "with a rod the transgressions of those who forsake the law of the Lord, and their iniquities with stripes; "hyperlink nor could it be said, "Thou hast coals of fire to set upon them; they shall be to thee a help."hyperlink In the same way also we explain the expressions, "I, who make peace, and create evil; "hyperlink for He calls into existence "corporeal" or "external" evils, while purifying and training those who would not be disciplined by the word and sound doctrine. This, then, is our answer to the question, "How is it that God created evil? "
Chapter LVII.
With respect to the question, "How is he incapable of persuading and admonishing men? "it has been already stated that, if such an objection were really a ground of charge, then the objection of Celsus might be brought against those who accept the doctrine of providence. Any one might answer the charge that God is incapable of admonishing men; for He conveys His admonitions throughout the whole of Scripture, and by means of those persons who, through God's gracious appointment, are the instructors of His hearers. Unless, indeed, some peculiar meaning be understood to attach to the word "admonish," as if it signified both to penetrate into the mind of the person admonished, and to make him hear the words of hishyperlink instructor, which is contrary to the usual meaning of the word. To the objection, "How is he incapable of persuading? "-which also might be brought against all who believe in providence,-we have to make the following remarks. Since the expression "to be persuaded" belongs to those words which are termed, so to speak, "reciprocal"hyperlink (compare the phrase "to shave a man," when he makes an effort to submit himself to the barberhyperlink , there is for this reason needed not merely the effort of him who persuades, but also the submission, so to speak, which is to be yielded to the persuader, or the acceptance of what is said by him. And therefore it must not be said that it is because God is incapable of persuading men that they are not persuaded, but because they will not accept the faithful words of God. And if one were to apply this expression to men who are the "artificers of persuasion,"hyperlink he would not be wrong; for it is possible for a man who has thoroughly learned the principles of rhetoric, and who employs them properly, to do his utmost to persuade, and yet appear to fail, because he cannot overcome the will of him who ought to yield to his persuasive arts. Moreover, that persuasion does not come from God, although persuasive words may be uttered by him, is distinctly taught by Paul, when he says: "This persuasion cometh not of him that calleth you."hyperlink Such also is the view indicated by these words: "If ye be willing and obedient, ye shall eat the good of the land; but if ye refuse and rebel, a sword shall devour you."hyperlink For that one may (really) desire what is addressed to him by one who admonishes, and may become deserving of those promises of God which he hears, it is necessary to secure the will of the hearer, and his inclination to what is addressed to him. And therefore it appears to me, that in the book of Deuteronomy the following words are uttered with peculiar emphasis: "And now, O Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, and to walk in all His ways, and to love Him, and to keep His commandments? "hyperlink
Chapter LVIII.
There is next to be answered the following query: "And how is it that he repents when men become ungrateful and wicked; and finds fault with his own handwork, and hates, and threatens, and destroys his own offspring? "Now Celsus here calumniates and falsities what is written in the book of Genesis to the following effect: "And the Lord God, seeing that the wickedness of men upon the earth was increasing, and that every one in his heart carefully meditated to do evil continually, was grievedhyperlink He had made man upon the earth. And God meditated in His heart, and said, I will destroy man, whom I have made, from the face of the earth, both man and beast, and creeping thing, and fowl of the air, because I am grievedhyperlink that I made them; "hyperlink quoting words which are not written in Scripture, as if they conveyed the meaning of what was actually written. For there is no mention in these words of the repentance of God, nor of His blaming and hating His own handwork. And if there is the appearance of God threatening the catastrophe of the deluge, and thus destroying His own children in it, we have to answer that, as the soul of man is immortal, the supposed threatening has for its object the conversion of the hearers, while the destruction of men by the flood is a purification of the earth, as certain among the Greek philosophers of no mean repute have indicated by the expression: "When the gods purify the earth."hyperlink And with respect to the transference to God of those anthropopathic phrases, some remarks have been already made by us in the preceding pages.
Chapter LIX.
Celsus, in the next place, suspecting, or perhaps seeing clearly enough, the answer which might be returned by those who defend the destruction of men by the deluge, continues: "But if he does not destroy his own offspring, whither does he convey them out of this worldhyperlink which he himself created? "To this we reply, that God by no means removes out of the whole world, consisting of heaven and earth, those who suffered death by the deluge, but removes them from a life in the flesh, and, having set them free from their bodies, liberates them at the same time from an existence upon earth, which in many parts of Scripture it is usual to call the "world." In the Gospel according to John especially, we may frequently find the regions of earthhyperlink termed "world," as in the passage, "He was the true Light, which lighteneth every man that cometh into the `world; '"hyperlink as also in this, "In the world ye shall have tribulation; but be of good cheer, I have overcome the world."hyperlink If, then, we understand by "removing out of the world" a transference from "regions on earth," there is nothing absurd in the expression. If, on the contrary, the system of things which consists of heaven and earth be termed "world," then those who perished in the deluge are by no means removed out of the so-called "world." And yet, indeed, if we have regard to the words, "Looking not at the things which are seen, but at the things which are not seen; "hyperlink and also to these, "For the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made,"hyperlink -we might say that he who dwells amid the "invisible" things, and what are called generally "things not seen,"is gone out of the world, the Word having removed him hence, and transported him to the heavenly regions, in order to behold all beautiful things.
Chapter LX.
But after this investigation of his assertions, as if his object were to swell his book by many words, he repeats, in different language, the same charges which we have examined a little ago, saying: "By far the most silly thing is the distribution of the creation of the world over certain days, before days existed: for, as the heaven was not yet created, nor the foundation of the earth yet laid,hyperlink nor the sun yet revolving,hyperlink how could there be days? "Now, what difference is there between these words and the following: "Moreover, taking and looking at these things from the beginning, would it not be absurd in the first and greatest God to issue the command, Let this (first thing) come into existence, and this second thing, and this (third); and after accomplishing so much on the first day, to do so much more again on the second, and third, and fourth, and fifth, and sixth? "We answered to the best of our ability this objection to God's "commanding this first, second, and third thing to be created," when we quoted the words, "He said, and it was done; He commanded, and all things stood fast; "hyperlink remarking that the immediatehyperlink Creator, and, as it were, very Makerhyperlink of the world was the Word, the Son of God; while the Father of the Word, by commanding His own Son-the Word-to create the world, is primarily Creator. And with regard to the creation of the light upon the first day, and of the firmament upon the second, and of the gathering together of the waters that are under the heaven into their several reservoirshyperlink on the third (the earth thus causing to sprout forth those (fruits) which are under the control of nature alonehyperlink , and of the (great) lights and stars upon the fourth, and of aquatichyperlink animals upon the fifth, and of land animals and man upon the sixth, we have treated to the best of our ability in our notes upon Genesis, as well as in the foregoing pages, when we found fault with those who, taking the words in their apparent signification, said that the time of six days was occupied in the creation of the world, and quoted the words: "These are the generations of the heavens and of the earth when they were created, in the day that the Lord God made the earth and the heavens."hyperlink
Chapter LXI.
Again, not understanding the meaning of the words, "And God endedhyperlink on the sixth day His works which He had made, and ceasedhyperlink on the seventh day from all His works which He had made: and God blessed the seventh day, and hollowed it, because on it He had ceasedhyperlink from all His works which He had begun to make; "hyperlink and imagining the expression," He ceased on the seventh day," to be the same as this, "He restedhyperlink on the seventh day," he makes the remark: "After this, indeed, he is weary, like a very bad workman, who stands in need of rest to refresh himself!" For he knows nothing of the day of the Sabbath and rest of God, which follows the completion of the world's creation, and which lasts during the duration of the world, and in which all those will keep festival with God who have done all their works in their six days, and who, because they have omitted none of their duties,hyperlink will ascend to the contemplation (of celestial things), and to the assembly of righteous and blessed beings. In the next place, as if either the Scriptures made such a statement, or as if we ourselves so spoke of God as having rested from fatigue, he continues: "It is not in keeping with the fitness of thingshyperlink that the first God should feel fatigue, or work with His hands,hyperlink or give forth commands." Celsus says, that" it is not in keeping with the fitness of things that the first God should feel fatigue. Now we would say that neither does God the Word feel fatigue, nor any of those beings who belong to a better and diviner order of things, because the sensation of fatigue is peculiar to those who are in the body. You can examine whether this is true of those who possess a body of any kind, or of those who have an earthly body, or one a little better than this. But "neither is it consistent with the fitness of things that the first God should work with His own hands." If you understand the words" work with His own hands" literally, then neither are they applicable to the second God, nor to any other being partaking of divinity. But suppose that they are spoken in an improper and figurative sense, so that we may translate the following expressions, "And the firmament showeth forth His handywork,"hyperlink and "the heavens are the work of Thy hands,"hyperlink and any other similar phrases, in a figurative manner, so far as respects the "hands" and "limbs" of Deity, where is the absurdity in the words, "God thus working with His own hands? "And as there is no absurdity in God thus working, so neither is there in His issuing "commands; "so that what is done at His bidding should be beautiful and praiseworthy, because it was God who commanded it to be performed.
Chapter LXII.
Celsus, again, having perhaps misunderstood the words, "For the mouth of the Lord hath spoken it,"hyperlink or perhaps because some ignorant individuals had rashly ventured upon the explanation of such things, and not understanding, moreover, on what principles parts called after the names of the bodily members are assigned to the attributeshyperlink of God, asserts: "He has neither mouth nor voice." Truly, indeed, God can have no voice, if the voice is a concussion of the air, or a stroke on the air, or a species of air, or any other definition which may be given to the voice by those who are skilled in such matters; but what is called the "voice of God" is said to be seen as "God's voice" by the people in the passage; "And all the people saw the voice of God; "hyperlink the word "saw" being taken, agreeably to the custom of Scripture, in a spiritual sense. Moreover, he alleges that "God possesses nothing else of which we have any knowledge; "but of what things we have knowledge he gives no indication. If he means "limbs," we agree with him, understanding the things "of which we have knowledge" to be those called corporeal, and pretty generally so termed. But if we are to understand the words "of which we have knowledge" in a universal sense, then there are many things of which we have knowledge, (and which may be attributed to God); for He possesses virtue, and blessedness, and divinity. If we, however, put a higher meaning upon the words, "of which we have knowledge," since all that we know is less than God, there is no absurdity in our also admitting that God possesses none of those things" of which we have knowledge." For the attributes which belong to God are far superior to all things with which not merely the nature of man is acquainted, but even that of those who have risen far above it. And if he had read the writings of the prophets, David on the one hand saying, "But Thou art the same,"hyperlink and Malachi on the other, "I am (the Lord), and change not,"hyperlink he would have observed that none of us assert that there is any change in God, either in act or thought. For abiding the same, He administers mutable things according to their nature, and His word elects to undertake their administration.
Chapter LXIII.
Celsus, not observing the difference between "after the image of God" and "God's image," next asserts that the "first-born of every creature" is the image of God,-the very word and truth, and also the very wisdom, being the image of His goodness, while man has been created after the image of God; moreover, that every man whose head is Christ is the image and glory of God;-and further, not observing to which of the characteristics of humanity the expression "after the image of God" belongs, and that it consists in a nature which never had nor longer has "the old man with his deeds," being called "after the image of Him who created it," from its not possessing these qualities,-he maintains: "Neither did He make man His image; for God is not such an one, nor like any other species of (visible) being." Is it possible to suppose that the element which is "after the image of God" should exist in the inferior part-I mean the body-of a compound being like man, because Celsus has explained that to be made after the image of God? For if that which is "after the image of God" be in the body only, the better part, the soul, has been deprived of that which is "after His image," and this (distinction) exists in the corruptible body,-an assertion which is made by none of us. But if that which is "after the image of God" be in both together, then God must necessarily be a compound being, and consist, as it were, of soul and body, in order that the element which is "after God's image," the better part, may be in the soul; while the inferior part, and that which "is according to the body," may be in the body,-an assertion, again, which is made by none of us. It remains, therefore, that that which is "after the image of God" must be understood to be in our "inner man," which is also renewed, and whose nature it is to be "after the image of Him who created it," when a man becomes "perfect," as "our Father in heaven is perfect," and hears the command, "Be ye holy, for I the Lord your God am holy,"hyperlink and learning the precept, "Be ye followers of God,"hyperlink receives into his virtuous soul the traits of God's image. The body, moreover, of him who possesses such a soul is a temple of God; and in the soul God dwells, because it has been made after His image.hyperlink
Footnotes
212 Cf. Gen. iii.
213 to\ qhlu/teron ge/noj.
214 Cf. Ex. xii. 23.
215 Cf. Lev. xvi. 8.
216 e0nanti/oi o!ntej toi=j a9po\ tou= klh/rou tou= Qeou=, e!rhmoi/ ei0si Qeou=.
217 [Judg. xix. 22. S.]
218 Cf. Job i. 11.
219 perista/sesi.
220 a0gri/w| e0le/fanti.
221 Cf. Job xl. 20.
222 Cf. Ezek. xxxii. 1-28.
223 Isa. xiv. 4 sqq.
224 pteror0r9uhsa/twn. Cf. supra, bk. iv.cap. xl. p. 516.
225 Cf. Prov. xxiii. 5. [See Neander's History of the Church, vol. ii. p. 299, with Rose's note. S.]
226 Cf. 2Tim. ii. 5.
227 Cf. 1 Cor. i. 30.
228 Cf. Ezek. xxviii. 15.
229 Cf. Ezek. xxviii. 19.
230 Cf. Dan. viii. 23.
231 Cf. 2 Thess. ii. 3, 4.
232 Cf. Matt. xxiv. 4, 5.
233 Cf. Prov. xxvii. 19.
234 a0kro/thtaj.
235 meta/ tinoj e0pikru/yewj. Cf. 2 Thess. ii. 9.
236 2 Thess. ii. 1-12.
237 Cf. Dan. viii. 23-25 (LXX.).
238 Cf. 2 Thess. ii. 4.
239 Cf. Dan. ix. 27 (LXX.).
240 pai=da/ te au0tou= kai\ h0i/qeon.
241 parapoih/santaj.
242 [See Dr. Burton's learned discussion as to the Logos of Plato, and the connection of Plato's doctrines with the Gospel of the Son of God: Bampton Lectures, pp. 211-223, 537-547. See also Fisher's Beginnings of Christianity, p. 147 (1877). S.]
243 Cf. Gen. ii. 24.
244 Cf. 1 Cor. vi. 17.
245 a9pacaplw=j.
246 ma/la eu0hqikh/.
247 Cf. Gen. v. 1.
248 a0kataskeu/aston.
249 Cf. Gen. i. 26.
250 th\n e0k perissta/sewj genome/nhn.
251 Gen. iii. 24.
252 grafa/j.
253 a0pro/sloga.
254 sunqei=nai lh=ron baqu/n.
255 o#ti ti/j pote/ e0stin h9 fu/sij tou= nou=, kai\ tou= e0n toi=j profh/taij lo/gou.
256 peri\ nohtw=n kai\ ai0sqhtw=n.
257 ai9 fu/seij tw=n h9merw=n.
258 e0n katasta/sei e!sesqai h9me/raj.
259 Cf. Isa. lx. 19.
260 eu0ktikw=j.
261 w9j e0n a0llotri/oij toi=j th=de.
262 makra\n xaire/twsan.
263 periora=|.
264 Cf. bk. v. cap. liv.
265 The textual reading is, a0po/ tinwn eu0telw=j kai\ i0diwtikw=j, for which Ruaeus reads, a0po/ tinwn