Chapter XII.--The Mode of Controversy Changed. The Premisses of Hermogenes Accepted, in Order to Show into What Confusion They Lead Him.
Come now, let us suppose Matter to be evil, nay, very evil, by nature of course, just as we believe God to be good, even very good, in like manner by nature. Now nature must be regarded as sure and fixed, just as persistently fixed in evil in the case of Matter, as immoveable and unchangeable in good in the case of God. Because, as is evident, [6247] if nature admits of change from evil to good in Matter, it can be changed from good to evil in God. Here some man will say, Then will "children not be raised up to Abraham from the stones?" [6248] Will "generations of vipers not bring forth the fruit of repentance?" [6249] And "children of wrath" fail to become sons of peace, if nature be unchangeable? Your reference to such examples as these, my friend, [6250] is a thoughtless [6251] one. For things which owe their existence to birth such as stones and vipers and human beings--are not apposite to the case of Matter, which is unborn; since their nature, by possessing a beginning, may have also a termination. But bear in mind [6252] that Matter has once for all been determined to be eternal, as being unmade, unborn, and therefore supposably of an unchangeable and incorruptible nature; and this from the very opinion of Hermogenes himself, which he alleges against us when he denies that God was able to make (anything) of Himself, on the ground that what is eternal is incapable of change, because it would lose--so the opinion runs [6253] --what it once was, in becoming by the change that which it was not, if it were not eternal. But as for the Lord, who is also eternal, (he maintained) that He could not be anything else than what He always is. Well, then, I will adopt this definite opinion of his, and by means thereof refute him. I blame Matter with a like censure, because out of it, evil though it be--nay, very evil--good things have been created, nay, "very good" ones: "And God saw that they were good, and God blessed them" [6254] --because, of course, of their very great goodness; certainly not because they were evil, or very evil. Change is therefore admissible in Matter; and this being the case, it has lost its condition of eternity; in short, [6255] its beauty is decayed in death. [6256] Eternity, however, cannot be lost, because it cannot be eternity, except by reason of its immunity from loss. For the same reason also it is incapable of change, inasmuch as, since it is eternity, it can by no means be changed.
[6247] Scilicet.
[6248] Matt. iii. 9.
[6249] Verses 7, 8.
[6250] O homo.
[6251] Temere.
[6252] Tene.
[6253] Scilicet.
[6254] Gen. i. 21, 22.
[6255] Denique.
[6256] That is, of course, by its own natural law.
Chapter XIII.--Another Ground of Hermogenes that Matter Has Some Good in It. Its Absurdity.
Here the question will arise How creatures were made good out of it, [6257] which were formed without any change at all? [6258] How occurs the seed of what is good, nay, very good, in that which is evil, nay, very evil? Surely a good tree does not produce evil fruit, [6259] since there is no God who is not good; nor does an evil tree yield good fruit, since there is not Matter except what is very evil. Or if we were to grant him that there is some germ of good in it, then there will be no longer a uniform nature (pervading it), that is to say, one which is evil throughout; but instead thereof (we now encounter) a double nature, partly good and partly evil; and again the question will arise, whether, in a subject which is good and evil, there could possibly have been found a harmony for light and darkness, for sweet and bitter? So again, if qualities so utterly diverse as good and evil have been able to unite together, [6260] and have imparted to Matter a double nature, productive of both kinds of fruit, then no longer will absolutely [6261] good things be imputable to God, just as evil things are not ascribed to Him, but both qualities will appertain to Matter, since they are derived from the property of Matter. At this rate, we shall owe to God neither gratitude for good things, nor grudge [6262] for evil ones, because He has produced no work of His own proper character. [6263] From which circumstance will arise the clear proof that He has been subservient to Matter.
[6257] Matter.
[6258] i.e. in their nature, Matter being evil, and they good, on the hypothesis.
[6259] Matt. vii. 18.
[6260] Concurrisse.
[6261] Ipsa.
[6262] Invidiam.
[6263] Ingenio.