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 sufferings [4563] 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," [4564] --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;" [4565] nor could it be said, "Thou hast coals of fire to set upon them; they shall be to thee a help." [4566] In the same way also we explain the expressions, "I, who make peace, and create evil;" [4567] 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?"
[4563] ponous.
[4564] Cf. Mic. i. 12.
[4565] Cf. Ps. lxxxix. 32.
[4566] Cf. Isa. xlvii. 14, 15 (LXX.).
[4567] Cf. Isa. xlv. 7.
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 his [4568] 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" [4569] (compare the phrase "to shave a man," when he makes an effort to submit himself to the barber [4570] ), 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," [4571] 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." [4572] 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." [4573] 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?" [4574]
[4568] to kai epitunchanein en to nouthetoumeno kai akouein ton tou didaskontos logon.
[4569] hosperei ton kaloumenon antipeponthoton estin.
[4570] analogon to keiresthai anthropon, energounta to parechein heauton to keironti.
[4571] peithous demiourgon.
[4572] Cf. Gal. v. 8.
[4573] Cf. Isa. i. 19, 20.
[4574] Cf. Deut. x. 12, 13.