of another and suffer itself to be guided at the beck of that other? Why, these things prove simply this, that the rational soul pre- sides over the body. 3. For the body is not even constituted to drive itself, but it is carried at the will of another, just as a horse does not yoke himself, but is driven by his master. Hence laws for human beings to practise what is good and to abstain from evil-doing, while 9 Cf. Vit. Ant. 34. 1 Supra xxx.
2 Compare the somewhat analogous argument in Butler, Serm. li.
to the brutes evil remains unthought of and undiscerned, because they lie outside rationality and the process of understanding. I think then that the existence of a rational soul in man is proved by what we have said.
$33. Zhe soul immortal. Proved by (1) tts being distinct from the body, (2) its being the source of motion, (3) its power to go beyond the body in imagination and thought.
But that the soul is made immortal is a further point in the Church’s teaching which you must know, to shew how the idols are to be overthrown. But we shall more directly arrive at a knowledge of this from what we know of the body, and from the difference be- tween the body and the soul. For if our argu- ment has proved it to be distinct from the body, while the body is by nature mortal, it follows that the soul is immortal, because it is not like the body. 2. And again, if as we have shewn, the soul moves the body and is not moved by other things, it follows that the move- ment of the soul is spontaneous, and that this spontaneous movement goes on after the body is laid aside in the earth. If then the soul were moved by the body, it would follow that the severance of its motor would involve its death. But if the soul moves the body also, it follows all the more that it moves itself. But if moved by itself, it follows that it outlives the body. 3. For the movement of the soul is the same thing as its life, just as, of course, we call the body alive when it moves, and say that its death takes place when it ceases moving. But this can be made clearer once for all from the action of the soul in the body. For if even when united and coupled with the body it is not shut in or commensurate with the small dimensions of the body, but often +, when the body lies in bed, not moving, but in death-like sleep, the soul keeps awake by virtue of its own power, and transcends the natural power of the body, and as though travelling away from the body while remaining in it, imagines and be- holds things above the earth, and often even holds converse with the saints and angels who are above earthly and bodily existence, and ap- proaches them in the confidence of the purity of its intelligence; shall it not all the more, when separated from the body at the time ap- pointed by God Who coupled them together, have its knowledge of immortality more clear? For if even when coupled with the body it lived a life outside the body, much more shall its life continue after the death of the body, 3 Cf. Plato Phaedr. 245 C—E., Legg. 896, A, B. The former passage is more likely to be referred to here, as it is, like the text, an argument for immortality. Athan. has also referred to Phedrus above, §5. (Against Gwatkin, Studies, p. 101.
4 Cp. xxxi. 5, and ref.
22 CONTRA and live without ceasing by reason of God Who ‘made it thus by His own Word, our Lord Jesus Christ. 4. For this is the reason why the soul thinks of and bears in mind things immortal and eternal, namely, because it is itself immortal. And just as, the body being mortal, its senses also have mortal things as their objects, so, since the soul contemplates and beholds im- mortal things, it follows that it is immortal and lives for ever. For ideas and thoughts about immortality never desert the soul, but abide in it, and are as it were the fuel in it which ensures its immortality. This then is why the soul has the capacity for beholding God, and is its own way thereto, receiving not from without but from herself the knowledge and apprehension of the Word of God.
§ 34. The soul, then, if only it get rid of the stains of sin ts able to know God directly, its own rational nature tmaging back the Word of God, after whose image it was created. But even Uf it cannot perce the cloud which sin draws over tts vision, tt ts confronted by the witness of creation fo God.
We repeat then what we said before, that just as men denied God, and worship things without soul, so also in thinking they have not a rational soul, they receive at once the punishment of their folly, namely, to be reckoned among irrational creatures: and so, since as though from lack of a soul of their own they superstitiously worship soulless gods, they are worthy of pity and guidance, 2. But if they claim to have a soul, and pride them- selves on the rational principle, and that rightly, why do they, as though they had no soul, venture to go against reason, and think not as they ought, but make themselves out higher even than the Deity? For having a soul that is immortal and invisible to them, they make a likeness of God in things visible and mortal. Or why, in like manner as they have departed from God, do they not betake themselves to Him again? For they are able, as they turned away their understanding from God, and feigned as gods things that were not, in like manner to ascend with the intelligence of their soul, and turn back to God again. 3. But turn back they can, if they lay aside the filth of all lust which they have put on, and wash it away persistently, until they have got rid of all the foreign matter that has affected their soul, and can shew it in its simplicity as it was made, that so they may be able by it to behold the Word of the Father, after Whose likeness they were originally made. For the soul is made after the image and likeness of God, as divine Scripture also shews, when it says in the person of Gods: “ Let us GENTES.
make man after our Image and likeness.” Whence also when it gets rid of all the filth of sin which covers it and retains only the likeness of the Image in its purity, then surely this latter being thoroughly brightened, the soul beholds as in a mirror the Image of the Father, even the Word, and by His means reaches the idea of the Father, Whose Image the Saviour is. 4. Or, if the soul’s own teaching is insufh- cient, by reason of the external things which cloud its intelligence, and prevent its seeing what is higher, yet it is further possible to attain to the knowledge of God from the things which are seen, since Creation, as though in written characters, declares in a loud voice, by its order and harmony, its own Lord and Creator.
PART: $ 35. Creation a revelation of God; especially an the order and harmony pervading the whole.
For God, being good and loving to mankind, and caring for the souls made by Him,—since He is by nature invisible and incomprehensible, having His being beyond all created existence ®, for which reason the race of mankind was likely to miss the way to the knowledge of Hin, since they are made out of nothing while He is unmade,—for this cause God by His own Word gave the Universe the Order it has, in order that since He is by nature invisible, men might be enabled to know Him at any rate by His works?. For often the artist even when not seen is known by his works. 2. And as they tell of Phidias the Sculptor that his works of art by their symmetry and by the proportion of their parts betray Phidias to those who see them although he is not there, so by the order of the Universe one ought to perceive God its maker and artificer, even though He be not seen with the bodily eyes. For God did not take His stand upon His invisible nature (let none plead that as an excuse) and leave Himself utterly unknown to men; but as I said above, He so ordered Creation that although He is by nature in- visible He may yet be known by His works, 3. And I say this not on my own authority, but on the strength of what I learned from men who have spoken of God, among them Paul, who thus writes to the Romans ®: “ for the invisible things of Him since the creation of the world are clearly seen, being understood by the things that are made;” while to the Lycaonians he speaks out and says9: “We also are men of like passions with you, and bring you good tidings, to turn from these 7 Cf. Orat. ii. 32.
AGAINST THE HEATHEN. 23 vain things unto a Living God, Who made the heaven and the earth and the sea, and all that in them is, Who in the generations gone by suffered all nations to walk in their own ways. And yet He left not Himself without witness, in that He did good, and gave you! from heaven rains and _ fruitful seasons, filling your hearts with food and gladness.” 4. For who that sees the circle of heaven and the course of the sun and the moon, and the positions and movements of the other stars, as they take place in opposite and different directions, while yet in their differ- ence all with one accord observe a consistent order, can resist the conclusion that these are not ordered by themselves, but have a maker distinct from themselves who orders them? or who that sees the sun rising by day and the moon shining by night, and waning and wax- ing without variation exactly according to the same number of days, and some of the stars running their courses and with orbits various and manifold, while others move? without wandering, can fail to perceive that they cer- tainly have a creator to guide them?
§ 36. This the more striking, if we consider the opposing forces out of which this order is pro- duced.
Who that sees things of opposite nature com- bined, and in concordant harmony, as for ex- ample fire mingled with cold, and dry with wet, and that not in mutual conflict, but making up a single body, as it were homogeneous, can resist the inference that there is One external to these things that has united them? Who that sees winter giving place to spring and spring to summer and summer to autumn, and that these things contrary by nature (for the one chills, the other burns, the one nour- ishes the other destroys), yet all make up a balanced result beneficial to mankind,—can fail to perceive that there is One higher than they, Who balances and guides them all, even if he see Him not? 2. Who that sees the clouds supported in air, and the weight of the waters bound up in the clouds, can but perceive Him that binds them up and has ordered these things so? Or who that sees the earth, heaviest of all things by nature, fixed upon the waters, and remaining unmoved upon what is by nature mobile, will fail to understand that there is One that has made and ordered it, even God? Who that sees the earth bringing forth fruits in due season, and the rains from heaven, and the flow of x jpiv and tay below are read by several MSS., and are probably correct as in the original passage.
2 The ‘fixed’ stars as distinct from the planets. ment, cf. Plato, Legg. 966 E.
For the argua rivers, and springing up of wells, and the birth of animals from unlike parents, and that these things take place not at all times but at determinate seasons,—and in general, among things mutually unlike and contrary, the balanced and uniform order to which they conform,—can resist the inference that there is one Power which orders and administers them, ordaining things well as it thinks fit? 4. For left to themselves they could not subsist or ever be able to appear, on account of their mutual contrariety of nature. For water is by nature heavy, and tends to flow downwards, while the clouds are light and belong to the class of things which tend to soar and mount upwards. And yet we see water, heavy as it is, borne aloft in the clouds. And again, earth is very heavy, while water on the other hand is relatively light; and yet the heavier is supported upon the lighter, and the earth does not sink, but remains immove- able. And male and female are not the same, while yet they unite in one, and the result is the generation from both of an animal like them. And to cut the matter short, cold is opposite to heat, and wet fights with dry, and yet they come together and are not at variance, but they agree, and produce as their result a single body, and the birth of everything.
§ 37. The same subject continued.
Things then of conflicting and opposite nature would not have reconciled themselves, were there not One higher and Lord over them to unite them, to Whom the elements themselves yield obedience as slaves that obey a master. And instead of each having regard to its own nature and fighting with its neigh- bour, they recognise the Lord Who has united them, and are at concord one with another, being by nature opposed, but at amity by the will of Him that guides them. 2. For if their | mingling into one were not due to a higher au- thority, how could the heavymingle and combine with the light, the wet with the dry, the round with the straight, fire with cold, or sea with earth, or the sun with the moon, or the stars with the heaven, and the air with the clouds, the nature of each being dissimilar to that of the other? For there would be great strife among them, the one burning, the other giving cold; the heavy dragging downwards, the light in the contrary direction and upwards; the sun giving light while the air diffused darkness: yes, even the stars would have been at discord with one another, since some have their position above, others beneath, and night would have refused to make way for day, but would have persisted in remaining to fight and strive against it. 3. But if this were so, we should consequently see not 24 CONTRA 24 CONTRA an ordered universe, but disorder, not arrange- ment but anarchy, not a system, but every- thing out of system, not proportion but dispro- portion. For in the general strife and conflict either all things would be destroyed, or the prevailing principle alone would appear. And even the latter would shew the disorder of the whole, for left alone, and deprived of the help of the others, it would throw the whole out of gear, just as, if a single hand and foot were left alone, that would not preserve the body in its integrity. 4. For what sort of an universe would it be, if only the sun appeared, or only the moon went her course, or there were only night, or always day? Or what sort of har- mony would it be, again, if the heaven existed alone without the stars, or the stars without the heaven? Or what benefit would there be, if there were only sea, or if the earth were there alone without waters and without the other parts of creation? Orhow could man, or any animal, have appeared upon earth, if the elements were mutually at strife, or if there were one that prevailed, and that one insufficient for the com- position of bodies. For nothing in the world could have been composed of heat, or cold, or wet, or dry, alone, but all would have been without arrangement or combination. But not even the one element which appeared to pre- vail would have been able to subsist without the assistance of the rest: for that is how each subsists now.
§ 38. Zhe Unity of God shewn by the Harmony of the order of Nature.
Since then, there is everywhere not disorder, but order, proportion and not disproportion, not disarray but arrangement, and that in an order perfectly harmonious, we needs must infer and be led to perceive the Master that put together and compacted all things, and produced harmony in them. For though He be not seen with the eyes, yet from the order and harmony of things contrary it is possible to perceive their Ruler, Arranger, and King. 2. For in like manner as if we saw a city, con- sisting of many and diverse people, great and small, rich and poor, old and young, male and female, in an orderly condition, and its inhabit- ants, while different from one another, yet at unity among themselves, and not the rich set against the poor, the great against the small, nor the young against the old, but all at peace in the enjoyment of equal rights,—if we saw this, the inference surely follows that the presence of a ruler enforces concord, even if we do not see him; (for disorder is a sign of absence of rule, while order shews the govern- ing authority: for when we see the mutual har- mony of the members in the body, that the GENTES.
eye does not strive with the hearing, nor is the hand at variance with the foot, but that each accomplishes its service without variance, we perceive from this that certainly there is a soul in the body that governs these members, though we see it not); so in the order and harmony of the Universe, we needs must per- ceive God the governor of it all, and that He is one and not many. 3. So then this order of its arrangement, and the concordant harmony of all things, shews that the Word, its Ruler and Governor, is not many, but One. For if there were more than one Ruler of Creation, such an universal order would not be maintained, but all things would fall into confusion because of their plurality, each one biasing the whole to his own will, and striving with the other. For just as we said that polytheism was atheism, so it follows that the rule of more than one is the rule of none. For each one would cancel the rule of the other, and none would appear ruler, but there would be anarchy everywhere. But where no ruler is, there disorder follows of course. 4. And conversely, the single order and concord of the many and diverse shews that the ruler too is one. For just as though one were to hear from a distance a lyre, com- posed of many diverse strings, and marvel at the concord of its symphony, in that its sound is composed neither of low notes ex- clusively, nor high nor intermediate only, but all combine their sounds in equal balance,— and would not fail to perceive from this that the lyre was not playing itself, nor even being struck by more persons than one, but that there was one musician, even if he did not see him, who by his skill combined the sound of each string into the tuneful symphony; so, the order of the whole universe being perfectly harmonious, and there being no strife of the higher against the lower or the lower against the higher, and all things making up one order, it is consistent to think that the Ruler and King of all Creation is one and not many, Who by His own light illumines and gives movement to all.
§ 39. Lmpossibility of a plurality of Gods.
For we. must not think there is more than one ruler and maker of Creation: but it belongs to correct and true religion to believe that its Artificer is one, while Creation herself clearly points to this. For the fact that there is one Universe only and not more is a conclusive proof that its Maker is one. For if there were a plurality of gods, there would necessarily be also more universes than one. For neither were it reasonable for more than one God to make a single universe, nor for the one uni- verse to be made by more than one, because of AGAINST THE HEATHEN.
the absurdities which would result from this. 2. Firstly, if the one universe were made by a plurality of gods, that would mean weakness on the part. of those who made it, because many contributed to.a single result; which would be a strong proof of the imperfect creative skill of each. For if one were sufficient, the many would not supplement each other’s deficiency. But to say that there is any deficiency in God is not only impious, but even beyond all sacri- lege. For even among men one would not call a workman perfect if he were unable to finish his work, a single piece, by himself and without the aid of several others. 3. But if, although each one was able to accomplish the whole, yet all worked at it in order to claim a share in the result, we have the laughable conclusion that each worked for reputation, lest he should be suspected of inability. But, once more, it is most grotesque to ascribe vainglory to gods. 4. Again, if each one were sufficient for the crea- tion of the whole, what need of more than one, one being self-sufficient for the universe? More- over it would be evidently impious and gro- tesque, to make the thing created one, while the creators were many and different, it being a maxim of science 3 that what is one and com- plete is higher than things that are diverse. 5. And this you must know, that if the universe had been made by a plurality of gods, its movements would be diverse and inconsistent. For having regard to each one of its makers, its movements would be correspondingly different. But such difference again, as was said before, would involve disarray and general disorder; for not even a ship will sail aright if she be steered by many, unless one pilot hold the tiller +, nor will a lyre struck by many produce a tuneful sound, unless there be one artist who strikes it. 6. Creation, then, being one, and the Universe one, and its order one, we must perceive that its King and Artificer also is one. For this is why the Artificer Himself made the whole universe one, lest by the coexistence of more than one a plurality of makers should be supposed; but that as the work is one, its Maker also may be believed to be One. Nor does it follow from the unity of the Maker that the Universe must be one, for God might have made others as well. But because the Universe that has been made is one, it is necessary to believe that its Maker also is one.
§ 40. The rationality and order of thé Universe proves that it ts the work of the Reason or Word of God.
Who then might this Maker be? for this is 25 a point most necessary to make plain, lest, from ignorance with regard to him, a man should suppose the wrong maker, and fall once more into the same old godless error, but I think no one is really in doubt about it. For if our argument has proved that the gods of the poets are no gods, and has convicted of error those that deify creation, and-in general has shewn that the idolatry of the heathen is godlessness and impiety, it strictly follows from the elimin- ation of these that the true religion is with us, and that the God we worship and preach is the only true One, Who is Lord of Creation and Maker of all existence. 2. Who then is this, ‘save the Father of Christ, most holy and above all created existences, Who like an excellent pilot, by His own Wisdom and His own Word, our Lord and Saviour Christ, steers and pre- serves and orders all things, and does as seems to Him best? But that is best which has been done, and which we see taking place, since that is what He wills; and this a man can hardly refuse to believe.. 3. For if the movement of creation were irrational, and the universe were borne along without plan, a man might fairly disbelieve what we say. But if it subsist in reason and wisdom and skill, and is perfectly ordered throughout, it follows that He that is over it and has ordered it is none other than the [reason or] Word of God. _ 4. But by Word I mean, not that which is involved and inherent in all things created, which some are wont to call the seminal® principle, which is without soul and has no power of reason or thought, but only works by external art, according to the.skill of him that applies it,—nor such a word as belongs to rational beings and which consists of syllables, and has the air as its vehicle of expression,—but I mean the living and powerful Word of the good God, the God of the Universe, the very Word which is God 7, Who while different from things that are made, and from all Creation, is the One own Word of the good Father, Who by His own providence ordered and illumines this Universe. 5. For being the good Word of the Good Father He produced the order of all things, combining one with another things contrary, and reducing them to one harmonious order. He being the Power of God and Wisdom of God causes the heaven to revolve, and has suspended the earth, and made it fast, though resting upon nothing, by His own nod®. Illumined by Him, the sun gives light to the world, and the moon has her measured period of shining. By reason of Him the water is suspended in the clouds, the rains shower upon the earth, and the sea is 3 Or, perhaps, “‘ innate, self-evident maxim” (Adyos pvatkds). 4 lit. *‘ the steering-paddles.”
5 Cf. above 2.2 and note, also 35. 2. © ameppaTiKose 7 Joh. i. 1. veda, i.e. act of will, or fiat.
26 kept within bounds, while the earth bears grasses and is clothed with all manner of plants. 6. And if a man were incredulously to ask, as regards what we are saying, if there be a Word of God at all9, such an one would indeed be mad to doubt concerning the Word of God, but yet demonstration is possible from what is seen, because all things subsist by the Word and Wisdom of God, nor would any created thing have had a fixed existence had it not been made by reason, and that reason the Word of God, as we have said.
§ 41. Zhe Presence of the Word in nature ne- cessary, not only for its original Creation, but also for its permanence.
But though He is Word, He is not, as we said, after the likeness of human words, com- posed of syllables; but He is the unchanging Image of His own Father. For men, composed of parts and made out of nothing, have their discourse composite and divisible. But God possesses true existence and is not composite, wherefore His Word also has true Existence and is not composite, but is the one and only- begotten God?, Who proceeds in His goodness from the Father as from a good Fountain, and orders all things and holds them together. 2. But the reason why the Word, the Word of God, has united Himself? with created things is truly wonderful, and teaches us that the present order of things is none otherwise than is fitting. For the nature of created things, inasmuch as it is brought into being out of nothing, is of a fleeting sort, and weak and mortal, if com- posed of itself only. But the God of all is good and exceeding noble by nature,—and therefore is kind. For one that is good can grudge nothing3: for which reason he does not grudge even existence, but desires all to exist, as objects for His loving-kindness. 3. Seeing then all created nature, as far as its own laws were concerned, to be fleeting and subject to dissolution, lest it should come to this and lest the Universe should be broken up again into nothingness, for this cause He made all things by His own eternal Word, and gave sub- stantive existence to Creation, and moreover did not leave it to be tossed in a tempest in the course of its own nature, lest it should run the risk of once more dropping out of exist- ence+; but, because He is good He guides and settles the whole Creation by His own Word, Who is Himself also God, that by the govern- 9 De Incarn. 41. 3. 2 émiBeBnxev, see for the sense Jucarn. 43. 4, Kc.
3 Plato Timaeus 29 E, quoted also de [ucarn. 3. 3. This ex- planation of Divine Creation is also adopted by Philo de Migra- tione Abyah. 32 (and see Drummond's Philo, vol. 2, pp. 56, sqq.-).
4 Plato Politic. (see de Incarn. 43. 7, note).
CONTRA GENTES.
ance and providence and ordering action of the Word, Creation may have light, and be enabled to abide alway securely. For it partakes of the Word Who derives true existence from the Father, and is helped by Him so as to exist, lest that should come to it which would have come but for the maintenance of it by the Word,—namely, dissolution,—“ for He is the Image of the invisible God, the first-born of all Creation, for through Him and in Him all things consist, things visible and things invisible, and He is the Head of the Church,” as the ministers of truth teach in their holy writings 5, This function of the Word described at length.
The holy Word of the Father, then, almighty and all-perfect, uniting with the universe and having everywhere unfolded His own powers, and having illumined all, both things seen and things invisible, holds them together and binds them to Himself, having left nothing void of His own power, but on the contrary quick- ening and sustaining all things everywhere, each severally and all collectively; while He mingles in one the principles of all sensible ex- istence, heat namely and cold and wet and dry, and causes them not to conflict, but to make up one concordant harmony. 2. By reason of Him and His power, fire does not fight with cold nor wet with dry, but principles mu- tually opposed, as if friendly and brotherly combine together, and give life to the things we see, and form the principles by which bodies exist. Obeying Him, even God the Word, things on earth have life and things in the heaven have their order. By reason of Him all the sea, and the great ocean, move within their proper bounds, while, as we said above, the dry land grows grasses and is clothed with all manner of diverse plants, And, not to spend time in the enumeration of par- ticulars, where the truth is obvious, there is nothing that is and takes place but has been made and stands by Him and through Him, as also the Divine® says, “In the beginning was the Word, and the Word was with God, and the Word was God; all things were made by Him, and without Him was not any- thing made.” 3. For just as though some musician, having tuned a lyre, and by his art adjusted the high notes to the low, and the in- termediate notes to the rest, were to produce a single tune as the result, so also the Wis- dom of God, handling the Universe as a lyre, and adjusting things in the air to things on the