Chapter V. [522] --The Inconsistent Life of Any False Christian No More Condemns True Disciples of Christ, Than a Passing Cloud Obscures a Summer Sky.
As to your saying of us that we are a most shameful set, and utterly steeped in luxury, avarice, and depravity, we will not deny that this is true of some. It is, however, a sufficient testimonial for our name, that this cannot be said of all, not even of the greater part of us. It must happen even in the healthiest and purest body, that a mole should grow, or a wart arise on it, or freckles disfigure it. Not even the sky itself is clear with so perfect [523] a serenity as not to be flecked with some filmy cloud. [524] A slight spot on the face, because it is obvious in so conspicuous a part, only serves to show purity of the entire complexion. The goodness of the larger portion is well attested by the slender flaw. But although you prove that some of our people are evil, you do not hereby prove that they are Christians. Search and see whether there is any sect to which (a partial shortcoming) is imputed as a general stain. [525] You are accustomed in conversation yourselves to say, in disparagement of us, "Why is so-and-so deceitful, when the Christians are so self-denying? why merciless, when they are so merciful?" You thus bear your testimony to the fact that this is not the character of Christians, when you ask, in the way of a retort, [526] how men who are reputed to be Christians can be of such and such a disposition. There is a good deal of difference between an imputation and a name, [527] between an opinion and the truth. For names were appointed for the express purpose of setting their proper limits between mere designation and actual condition. [528] How many indeed are said to be philosophers, who for all that do not fulfil the law of philosophy? All bear the name in respect of their profession; but they hold the designation without the excellence of the profession, and they disgrace the real thing under the shallow pretence of its name. Men are not straightway of such and such a character, because they are said to be so; but when they are not, it is vain to say so of them: they only deceive people who attach reality to a name, when it is its consistency with fact which decides the condition implied in the name. [529] And yet persons of this doubtful stamp do not assemble with us, neither do they belong to our communion: by their delinquency they become yours once more [530] since we should be unwilling to mix even with them whom your violence and cruelty compelled to recant. Yet we should, of course, be more ready to have included amongst us those who have unwillingly forsaken our discipline than wilful apostates. However, you have no right to call them Christians, to whom the Christians themselves deny that name, and who have not learned to deny themselves.
[522] Compare The Apology, cc. ii. xliv. xlvi.
[523] Colata, "filtered" [or "strained"--Shaks.]
[524] Ut non alicujus nubiculæ flocculo resignetur. This picturesque language defies translation.
[525] Malitiæ.
[526] Dum retorquetis.
[527] Inter crimen et nomen.
[528] Inter dici et esse.
[529] Status nominis.
[530] Denuo.
Chapter VI. [531] --The Innocence of the Christians Not Compromised by the Iniquitous Laws Which Were Made Against Them.
Whenever these statements and answers of ours, which truth suggests of its own accord, press and restrain your conscience, which is the witness of its own ignorance, you betake yourselves in hot haste to that poor altar of refuge, [532] the authority of the laws, because these, of course, would never punish the offensive [533] sect, if their deserts had not been fully considered by those who made the laws. Then what is it which has prevented a like consideration on the part of those who put the laws in force, when, in the case of all other crimes which are similarly forbidden and punished by the laws, the penalty is not inflicted [534] until it is sought by regular process? [535] Take, [536] for instance, the case of a murderer or an adulterer. An examination is ordered touching the particulars [537] of the crime, even though it is patent to all what its nature [538] is. Whatever wrong has been done by the Christian ought to be brought to light. No law forbids inquiry to be made; on the contrary, inquiry is made in the interest of the laws. [539] For how are you to keep the law by precautions against that which the law forbids, if you neutralize the carefulness of the precaution by your failing to perceive [540] what it is you have to keep? No law must keep to itself [541] the knowledge of its own righteousness, [542] but (it owes it) to those from whom it claims obedience. The law, however, becomes an object of suspicion when it declines to approve itself. Naturally enough, [543] then, are the laws against the Christians supposed to be just and deserving of respect and observance, just as long as men remain ignorant of their aim and purport; but when this is perceived, their extreme injustice is discovered, and they are deservedly rejected with abhorrence, [544] along with (their instruments of torture)--the swords, the crosses, and the lions. An unjust law secures no respect. In my opinion, however, there is a suspicion among you that some of these laws are unjust, since not a day passes without your modifying their severity and iniquity by fresh deliberations and decisions.
[531] Compare The Apology, c. iv.
[532] Ad arulam quandam.
[533] Istam.
[534] Cessat, "loiters."
[535] Requiratur.
[536] Lege.
[537] Ordo.
[538] Genus.
[539] Literally, "holding the inquiry makes for the laws."
[540] Per defectionem agnoscendi.
[541] Sibi debet.
[542] Justitiæ suæ.
[543] Merito.
[544] Despuuntur.