Chapter IV.--Hermogenes Gives Divine Attributes to Matter, and So Makes Two Gods.
At this point, then, I shall begin to treat of Matter, how that, (according to Hermogenes,) [6170] God compares it with Himself as equally unborn, equally unmade, equally eternal, set forth as being without a beginning, without an end. For what other estimate [6171] of God is there than eternity? What other condition has eternity than to have ever existed, and to exist yet for evermore by virtue of its privilege of having neither beginning nor end? Now, since this is the property of God, it will belong to God alone, whose property it is--of course [6172] on this ground, that if it can be ascribed to any other being, it will no longer be the property of God, but will belong, along with Him, to that being also to which it is ascribed. For "although there be that are called gods" in name, "whether in heaven or in earth, yet to us there is but one God the Father, of whom are all things;" [6173] whence the greater reason why, in our view, [6174] that which is the property [6175] of God ought to be regarded as pertaining to God alone, and why (as I have already said) that should cease to be such a property, when it is shared by another being. Now, since He is God, it must necessarily be a unique mark of this quality, [6176] that it be confined to One. Else, what will be unique and singular, if that is not which has nothing equal to it? What will be principal, if that is not which is above all things, before all things, and from which all things proceed? By possessing these He is God alone, and by His sole possession of them He is One. If another also shared in the possession, there would then be as many gods as there were possessors of these attributes of God. Hermogenes, therefore, introduces two gods: he introduces Matter as God's equal. God, however, must be One, because that is God which is supreme; but nothing else can be supreme than that which is unique; and that cannot possibly be unique which has anything equal to it; and Matter will be equal with God when it is held to be [6177] eternal.
[6170] Quod, with the subjunctive comparet.
[6171] Census.
[6172] Scilicet.
[6173] 1 Cor. viii. 5.
[6174] Apud nos.
[6175] The property of being eternal.
[6176] Unicum sit necesse est.
[6177] Censetur.
Chapter V.--Hermogenes Coquets with His Own Argument, as If Rather Afraid of It. After Investing Matter with Divine Qualities, He Tries to Make It Somehow Inferior to God.
But God is God, and Matter is Matter. As if a mere difference in their names prevented equality, [6178] when an identity of condition is claimed for them! Grant that their nature is different; assume, too, that their form is not identical,--what matters it so long as their absolute state have but one mode? [6179] God is unborn; is not Matter also unborn? God ever exists; is not Matter, too, ever existent? Both are without beginning; both are without end; both are the authors of the universe--both He who created it, and the Matter of which He made it. For it is impossible that Matter should not be regarded as the author [6180] of all things, when the universe is composed of it. What answer will he give? Will he say that Matter is not then comparable with God as soon as [6181] it has something belonging to God; since, by not having total (divinity), it cannot correspond to the whole extent of the comparison? But what more has he reserved for God, that he should not seem to have accorded to Matter the full amount of the Deity? [6182] He says in reply, that even though this is the prerogative of Matter, both the authority and the substance of God must remain intact, by virtue of which He is regarded as the sole and prime Author, as well as the Lord of all things. Truth, however, maintains the unity of God in such a way as to insist that whatever belongs to God Himself belongs to Him alone. For so will it belong to Himself if it belong to Him alone; and therefore it will be impossible that another god should be admitted, when it is permitted to no other being to possess anything of God. Well, then, you say, we ourselves at that rate possess nothing of God. But indeed we do, and shall continue to do--only it is from Him that we receive it, and not from ourselves. For we shall be even gods, if we, shall deserve to be among those of whom He declared, "I have said, Ye are gods," [6183] and, "God standeth in the congregation of the gods." [6184] But this comes of His own grace, not from any property in us, because it is He alone who can make gods. The property of Matter, however, he [6185] makes to be that which it has in common with God. Otherwise, if it received from God the property which belongs to God,--I mean its attribute [6186] of eternity--one might then even suppose that it both possesses an attribute in common with God, and yet at the same time is not God. But what inconsistency is it for him [6187] to allow that there is a conjoint possession of an attribute with God, and also to wish that what he does not refuse to Matter should be, after all, the exclusive privilege of God!
[6178] Comparationi.
[6179] Ratio.
[6180] Auctrix.
[6181] Statim si.
[6182] Totum Dei.
[6183] Ps. lxxxii. 6.
[6184] Ver. 1.
[6185] Hermogenes.
[6186] Ordinem: or course.
[6187] Quale autem est: "how comes it to pass that."