Chapter 16.--Privations in Things are Fittingly Ordered by God.
Yet even these privations of things are so ordered in the universe of nature, that to those wisely considering they not unfittingly have their vicissitudes. For by not illuminating certain places and times, God has also made the darkness as fittingly as the day. For if we by restraining the voice fittingly interpose silence in speaking, how much more does He, as the perfect framer of all things, fittingly make privations of things? Whence also in the hymn of the three children, light and darkness alike praise God, [1087] that is, bring forth praise in the hearts of those who well consider.
[1087] Dan. iii. 72.
Chapter 17.--Nature, in as Far as It is Nature, No Evil.
No nature, therefore, as far as it is nature, is evil; but to each nature there is no evil except to be diminished in respect of good. But if by being diminished it should be consumed so that there is no good, no nature would be left; not only such as the Manichæans introduce, where so great good things are found that their exceeding blindness is wonderful, but such as any one can introduce.
Chapter 18.--Hyle, Which Was Called by the Ancients the Formless Material of Things, is Not an Evil.
For neither is that material, which the ancients called Hyle, to be called an evil. I do not say that which Manichæus with most senseless vanity, not knowing what he says, denominates Hyle, namely, the former of corporeal beings; whence it is rightly said to him, that he introduces another god. For nobody can form and create corporeal beings but God alone; for neither are they created unless there subsist with them measure, form, and order, which I think that now even they themselves confess to be good things, and things that cannot be except from God. But by Hyle I mean a certain material absolutely formless and without quality, whence those qualities that we perceive are formed, as the ancients said. For hence also wood is called in Greek hule, because it is adapted to workmen, not that itself may make anything, but that it is the material of which something may be made. Nor is that Hyle, therefore, to be called an evil which cannot be perceived through any appearance, but can scarcely be thought of through any sort of privation of appearance. For this has also a capacity of forms; for if it cannot receive the form imposed by the workman, neither assuredly may it be called material. Hence if form is some good, whence those who excel in it are called beautiful, [1088] as from appearance they are called handsome, [1089] even the capacity of form is undoubtedly something good. As because wisdom is a good, no one doubts that to be capable of wisdom is a good. And because every good is from God, no one ought to doubt that even matter, if there is any, has its existence from God alone.
[1088] Forma--formosus.
[1089] Species--speciosus.
Chapter 19.--To Have True Existence is an Exclusive Prerogative of God.
Magnificently and divinely, therefore, our God said to his servant: "I am that I am," and "Thou shalt say to the children of Israel, He who is sent me to you." [1090] For He truly is because He is unchangeable. For every change makes what was not, to be: therefore He truly is, who is unchangeable; but all other things that were made by Him have received being from Him each in its own measure. To Him who is highest, therefore nothing can be contrary, save what is not; and consequently as from Him everything that is good has its being, so from Him is everything that by nature exists; since everything that exists by nature is good. Thus every nature is good, and everything good is from God; therefore every nature is from God.
[1090] Ex. iii. 14.
Chapter 20.--Pain Only in Good Natures.
But pain which some suppose to be in an especial manner an evil, whether it be in mind or in body, cannot exist except in good natures. For the very fact of resistance in any being leading to pain, involves a refusal not to be what it was, because it was something good; but when a being is compelled to something better, the pain is useful, when to something worse, it is useless. Therefore in the case of the mind, the will resisting a greater power causes pain; in the case of the body, sensation resisting a more powerful body causes pain. But evils without pain are worse: for it is worse to rejoice iniquity than to bewail corruption; yet even such rejoicing cannot exist save from the attainment of inferior good things. But iniquity is the desertion of better things. Likewise in a body, a wound with pain is better than painless putrescence, which is especially called the corruption which the dead flesh of the Lord did not see, that is, did not suffer, as was predicted in prophecy: "Thou shall not suffer Thy Holy one to see corruption." [1091] For who denies that He was wounded by the piercing of the nails, and that He was stabbed with the lance? [1092] But even what is properly called by men corporeal corruption, that is, putrescence itself, if as yet there is anything left to consume, increases by the diminution of the good. But if corruption shall have absolutely consumed it, so that there is no good, no nature will remain, for there will be nothing that corruption may corrupt; and so there will not even be putrescence, for there will be nowhere at all for it to be.
[1091] Ps. xvi. 10.
[1092] John xix. 18, 34.