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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."271 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,"272 and from those evil days concerning which Paul said: "Redeeming the time, because the days are evil."273
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Passages, indeed, might be found where corporeal and external (benefits) are improperly274 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!"275 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; "276 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,"277 -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,278 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 series279 of passages; for although Scripture (generally) blames the wicked and approves of the righteous, it nevertheless contains some statements which, although comparatively280 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,281 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,282 or as architects might appear to be the cause of the rubbish283 which lies around their buildings in the form of the filth which drops from the stones and the plaster.
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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 sufferings284 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,"285 -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; "286 nor could it be said, "Thou hast coals of fire to set upon them; they shall be to thee a help."287 In the same way also we explain the expressions, "I, who make peace, and create evil; "288 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? "
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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 his289 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"290 (compare the phrase "to shave a man," when he makes an effort to submit himself to the barber291 , 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,"292 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."293 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."294 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? "295
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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 grieved296 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 grieved297 that I made them; "298 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."299 And with respect to the transference to God of those anthropopathic phrases, some remarks have been already made by us in the preceding pages.
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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 world300 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 earth301 termed "world," as in the passage, "He was the true Light, which lighteneth every man that cometh into the 'world; '"302 as also in this, "In the world ye shall have tribulation; but be of good cheer, I have overcome the world."303 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; "304 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,"305 -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.
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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,306 nor the sun yet revolving,307 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; "308 remarking that the immediate309 Creator, and, as it were, very Maker310 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 reservoirs311 on the third (the earth thus causing to sprout forth those (fruits) which are under the control of nature alone312 , and of the (great) lights and stars upon the fourth, and of aquatic313 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."314
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Again, not understanding the meaning of the words, "And God ended315 on the sixth day His works which He had made, and ceased316 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 ceased317 from all His works which He had begun to make; "318 and imagining the expression," He ceased on the seventh day," to be the same as this, "He rested319 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,320 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 things321 that the first God should feel fatigue, or work with His hands,322 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,"323 and "the heavens are the work of Thy hands,"324 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.
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Celsus, again, having perhaps misunderstood the words, "For the mouth of the LORD hath spoken it,"325 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 attributes326 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; "327 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,"328 and Malachi on the other, "I am (the LORD), and change not,"329 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.
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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,"330 and learning the precept, "Be ye followers of God,"331 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.332
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Celsus, again, brings together a number of statements, which he gives as admissions on our part, but which no intelligent Christian would allow. For not one of us asserts that "God partakes of form or colour." Nor does He even partake of "motion," because He stands firm, and His nature is permanent, and He invites the righteous man also to do the same, saying: "But as for thee, stand thou here by Me."333 And if certain expressions indicate a kind of motion, as it were, on His part, such as this, "They heard the voice of the LORD God walking in the garden in the cool of the day,"334 we must understand them in this way, that it is by sinners that God is understood as moving, or as we understand the "sleep" of God, which is taken in a figurative sense, or His "anger," or any other similar attribute. But "God does not partake even of substance."335 For He is partaken of (by others) rather than that Himself partakes of them, and He is partaken of by those who have the Spirit of God. Our Saviour, also, does not partake of righteousness; but being Himself "righteousness," He is partaken of by the righteous. A discussion about "substance" would be protracted and difficult, and especially if it were a question whether that which is permanent and immaterial be "substance " properly so called, so that it would be found that God is beyond" substance," communicating of His "substance," by means of office and power,336 to those to whom He communicates Himself by His Word, as He does to the Word Himself; or even if He is "substance," yet He is said be in His nature "invisible," in these words respecting our Saviour, who is said to be "the image of the invisible God,"337 while from the term "invisible" it is indicated that He is "immaterial." It is also a question for investigation, whether the "only-begotten" and "first-born of every creature" is to be called "substance of substances," and "idea of ideas," and the "principle of all things," while above all there is His Father and God.338
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Celsus proceeds to say of God that "of Him are all things," abandoning (in so speaking), I know not how, all his principles;339 while our Paul declares, that "of Him, and through Him, and to Him are all things,"340 showing that He is the beginning of the substance of all things by the words "of Him," and the bond of their subsistence by the expression "through Him," and their final end by the terms "to Him." Of a truth, God is of nothing. But when Celsus adds, that "He is not to be reached by word,"341 I make a distinction, and say that if he means the word that is in us-whether the word conceived in the mind, or the word that is uttered342 -I, too, admit that God is not to be reached by word. If, however, we attend to the passage, "In the beginning was the Word, and the Word was with God, and the Word was God,"343 we are of opinion that God is to be reached by this Word, and is comprehended not by Him only, but by any one whatever to whom He may reveal the Father; and thus we shall prove the falsity of the assertion of Celsus, when he says, "Neither is God to be reached by word." The statement, moreover, that "He cannot be expressed by name," requires to be taken with a distinction. If he means, indeed, that there is no word or sign344 that can represent the attributes of God, the statement is true, since there are many qualities which cannot be indicated by words. Who, for example, could describe in words the difference betwixt the quality of sweetness in a palm and that in a fig? And who could distinguish and set forth in words the peculiar qualities of each individual thing? It is no wonder, then, if in this way God cannot be described by name. But if you take the phrase to mean that it is possible to represent by words something of God's attributes, in order to lead the hearer by the hand,345 as it were, and so enable him to comprehend something of God, so far as attainable by human nature, then there is no absurdity in saying that "He can be described by name." And we make a similar distinction with regard to the expression, "for He has undergone no suffering that can be conveyed by words." It is true that the Deity is beyond all suffering. And so much on this point.
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Let us look also at his next statement, in which he introduces, as it were, a certain person, who, after hearing what has been said expresses himself in the following manner, "How, then, shall I know God? and how shall I learn the way that leads to Him? And how will you show Him to me? Because now, indeed, you throw darkness before my eyes, and I see nothing distinctly." He then answers, as it were, the individual who is thus perplexed, and thinks that he assigns the reason why darkness has been poured upon the eyes of him who uttered the foregoing words, when he asserts that "those whom one would lead forth out of darkness into the brightness of light, being unable to withstand its splendours, have their power of vision affected346 and injured, and so imagine that they are smitten with blindness." In answer to this, we would say that all those indeed sit in darkness, and are rooted in it, who fix their gaze upon the evil handiwork of painters, and moulders and sculptors, and who will not look upwards, and ascend in thought from all visible and sensible things, to the Creator of all things, who is light; while, on the other hand, every one is in light who has followed the radiance of the Word, who has shown in consequence of what ignorance, and impiety, and want of knowledge of divine things these objects were worshipped instead of God, and who has conducted the soul of him who desires to be saved towards the uncreated God, who is over all. For "the people that sat in darkness-the Gentiles-saw a great light, and to them who sat in the region and shadow of death light is sprung up,"347 -the God Jesus. No Christian, then, would give Celsus, or any accuser of the divine Word, the answer, "How shall I know God? "for each one of them knows God according to his capacity. And no one asks, "How shall I learn the way which leads to Him? "because he has heard Him who says, "I am the way, and the truth, and the life,"348 and has tasted, in the course of the journey, the happiness which results from it. And not a single Christian would say to Celsus, "How will you show me God? "
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The remark, indeed, was true which Celsus made, that any one, on hearing his words, would answer, seeing that his words are words of darkness, "You pour darkness before my eyes." Celsus verily, and those like him, do desire to pour darkness before our eyes: we, however, by means of the light of the Word, disperse the darkness of their impious opinions. The Christian, indeed, could retort on Celsus, who says nothing that is distinct or true, "I see nothing that is distinct among all your statements." It is not, therefore, "out of darkness" into "the brightness of light" that Celsus leads us forth: he wishes, on the contrary, to transport us from light into darkness, making the darkness light and the light darkness, and exposing himself to the woe well described by the prophet Isaiah in the following manner: "Woe unto them that put darkness for light, and light for darkness."349 But we, the eyes of whose soul have been opened by the Word, and who see the difference between light and darkness, prefer by all means to take our stand "in the light," and will have nothing to do with darkness at all. The true light, moreover, being endued with life, knows to whom his full splendours are to be manifested, and to whom his light; for he does not display his brilliancy on account of the still existing weakness in the eyes of the recipient. And if we must speak at all of "sight being affected and injured," what other eyes shall we say are in this condition, than his who is involved in ignorance of God, and who is prevented by his passions from seeing the truth? Christians, however, by no means consider that they are blinded by the words of Celsus, or any other who is opposed to the worship of God. But let those who perceive that they are blinded by following multitudes who are in error, and tribes of those who keep festivals to demons, draw near to the Word, who can bestow the gift of sight,350 in order that, like those poor and blind who had thrown themselves down by the wayside, and who were healed by Jesus because they said to Him, "Son of David, have mercy upon me," they too may receive mercy and recover their eyesight,351 fresh and beautiful, as the Word of God can create it.
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Accordingly, if Celsus were to ask us how we think we know God, and how we shall be saved by Him, we would answer that the Word of God, which entered into those who seek Him, or who accept Him when He appears, is able to make known and to reveal the Father, who was not seen (by any one) before the appearance of the Word. And who else is able to save and conduct the soul of man to the God of all things, save God the Word, who, "being in the beginning with God," became flesh for the sake of those who had cleaved to the flesh, and had become as flesh, that He might be received by those who could not behold Him, inasmuch as He was the Word, and was with God, and was God? And discoursing in human form,352 and announcing Himself as flesh, He calls to Himself those who are flesh, that He may in the first place cause them to be transformed according to the Word that was made flesh, and afterwards may lead them upwards to behold Him as He was before He became flesh; so that they, receiving the benefit, and ascending from their great introduction to Him, which was according to the flesh, say, "Even if we have known Christ after the flesh, yet henceforth know we Him no more."353 Therefore He became flesh, and having become flesh, "He tabernacled among us,"354 not dwelling without us; and after tabernacling and dwelling within us, He did not continue in the form in which He first presented Himself, but caused us to ascend to the lofty mountain of His word, and showed us His own glorious form, and the splendour of His garments; and not His own form alone, but that also of the spiritual law, which is Moses, seen in glory along with Jesus. He showed to us, moreover, all prophecy, which did not perish even after His incarnation, but was received up into heaven, and whose symbol was Elijah. And he who beheld these things could say, "We beheld His glory, the glory as of the only-begotten of the Father, full of grace and truth."355 Celsus, then, has exhibited considerable ignorance in the imaginary answer to his question which he puts into our mouth, "How we think we can know God? and how we know we shall be saved by Him? "for our answer is what we have just stated.
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