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Chapter 43.—Many Evils Before His Commingling with Evil are Attributed to the Nature of God by the Manichæans.

What if we should also show that before the commingling of evil, which stupid fable they have most madly believed, great evils were in what they call the nature of light? what will it seem possible to add to these blasphemies?  For before the conflict, there was the hard and inevitable necessity of fighting:  here is truly a great evil, before evil is commingled with good.  Let them say whence this is, when as yet no commingling had taken place?  But if there was no necessity, there was therefore free will:  whence also this so great evil, that God himself should wish to hurt his own nature, which could not be hurt by the enemy, by sending it to be cruelly commingled, to be basely purged, to be unjustly damned?  Behold, the great evil of a pernicious, noxious, and savage will, before p. 362 any evil from the contrary nature was mingled with it!  Or perchance he did not know that this would happen to his members, that they should love darkness and become hostile to holy light, as Manichæus says, that is, not only to their own God, but also to the Father from whom they had their being?  Whence therefore this so great evil of ignorance, before any evil from the nature of darkness was mingled with it?  But if he knew that this would happen, either there was in him everlasting cruelty, if he did not grieve over the contamination and damnation of his own nature that was to take place, or everlasting misery, if he did so grieve:  whence also this so great evil of your supreme good before any commingling with your supreme evil?  Assuredly that part of the nature itself which was fettered in the eternal chain of that sphere, if it knew not that this fate awaited it, even so was there everlasting ignorance in the nature of God, but if it knew, then everlasting misery:  whence this so great evil before any evil from the contrary nature was commingled?  Or perchance did it, in the greatness of its love (charity), rejoice that through its punishment perpetual rest was prepared for the residue of the inhabitants of light?  Let him who sees how abominable it is to say this, pronounce an anathema.  But if this should be done so that at least the good nature itself should not become hostile to the light, it might be possible, perchance, not for the nature of God indeed, but for some man, as it were, to be regarded as praiseworthy, who for the sake of his country should be willing to suffer something of evil, which evil indeed could be only for a time, and not forever:  but now also they speak of that fettering in the sphere of darkness as eternal, and not indeed of a certain thing but of the nature of God; and assuredly it were a most unrighteous, and execrable, and ineffably sacrilegious joy, if the nature of God rejoiced that it should love darkness, and should become hostile to holy light.  Whence this so monstrous and abominable evil before any evil from the contrary nature was commingled?  Who can endure insanity so perverse and so impious, as to attribute so great good things to supreme evil, and so great evils to supreme good, which is God?