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Anti-Marcion
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.
Now, if it be also argued, that although Matter may have afforded Him the opportunity, it was still His own will which led Him to the creation of good creatures, as having detected[6264] what was good in matter—although this, too, be a discreditable supposition[6265]—yet, at any rate, when He produces evil likewise out of the same (Matter), He is a servant to Matter, since, of course,[6266] it is not of His own accord that He produces this too, having nothing else that He can do than to effect creation out of an evil stock[6267]—unwillingly, no doubt, as being good; of necessity, too, as being unwilling; and as an act of servitude, because from necessity. Which, then, is the worthier thought, that He created evil things of necessity, or of His own accord? Because it was indeed of necessity that He created them, if out of Matter; of His own accord, if out of nothing. For you are now labouring in vain when you try to avoid making God the Author of evil things; because, since He made all things of Matter, they will have to be ascribed to Himself, who made them, just because[6268] He made them. Plainly the interest of the question, whence He made all things, identifies itself with (the question), whether He made all things out of nothing; and it matters not whence He made all things, so that He made all things thence, whence most glory accrued to Him.[6269] Now, more glory accrued to Him from a creation of His own will than from one of necessity; in other words, from a creation out of nothing, than from one out of Matter. It is more worthy to believe that God is free, even as the Author of evil, than that He is a slave. Power, whatever it be, is more suited to Him than infirmity.[6270] If we thus even admit that matter had nothing good in it, but that the Lord produced whatever good He did produce of His own power, then some other questions will with equal reason arise. First, since there was no good at all in Matter, it is clear that good was not made of Matter, on the express ground indeed that Matter did not possess it. Next, if good was not made of Matter, it must then have been made of God; if not of God, then it must have been made of nothing.—For this is the alternative, on Hermogenes’ own showing.[6271]
Now, if good was neither produced out of matter, since it was not in it, evil as it was, nor out of God, since, according to the position of Hermogenes, nothing could have been produced out of god, it will be found that good was created out of nothing, inasmuch as it was formed of none—neither of Matter nor of God. And if good was formed out of nothing, why not evil too? Nay, if anything was formed out of nothing, why not all things? Unless indeed it be that the divine might was insufficient for the production of all things, though it produced a something out of nothing. Or else if good proceeded from evil matter, since it issued neither from nothing nor from God, it will follow that it must have proceeded from the conversion of Matter contrary to that unchangeable attribute which has been claimed for it, as an eternal being.[6272] Thus, in regard to the source whence good derived its existence, Hermogenes will now have to deny the possibility of such. But still it is necessary that (good) should proceed from some one of those sources from which he has denied the very possibility of its having been derived. Now if evil be denied to be of nothing for the purpose of denying it to be the work of God, from whose will there would be too much appearance of its being derived, and be alleged to proceed from Matter, that it may be the property of that very thing of whose substance it is assumed to be made, even here also, as I have said, God will have to be regarded as the Author of evil; because, whereas it had been His duty[6273] to produce all good things out of Matter, or rather good things simply, by His identical attribute of power and will, He did yet not only not produce all good things, but even (some) evil things—of course, either willing that the evil should exist if He was able to cause their non-existence, or not being strong enough to effect that all things should be good, if being desirous of that result, He failed in the accomplishment thereof; since there can be no difference whether it were by weakness or by will, that the Lord proved to be the Author of evil. Else what was the reason that, after creating good things, as if Himself good, He should have also produced evil things, as if He failed in His goodness, since He did not confine Himself to the production of things which were simply consistent with Himself? What necessity was there, after the production of His proper work, for His troubling Himself about Matter also by producing evil likewise, in order to secure His being alone acknowledged as good from His good, and at the same time[6274] to prevent Matter being regarded as evil from (created) evil? Good would have flourished much better if evil had not blown upon it. For Hermogenes himself explodes the arguments of sundry persons who contend that evil things were necessary to impart lustre to the good, which must be understood from their contrasts. This, therefore, was not the ground for the production of evil; but if some other reason must be sought for the introduction thereof, why could it not have been introduced even from nothing,[6275] since the very same reason would exculpate the Lord from the reproach of being thought the author of evil, which now excuses the existence of evil things, when He produces them out of Matter? And if there is this excuse, then the question is completely[6276] shut up in a corner, where they are unwilling to find it, who, without examining into the reason itself of evil, or distinguishing how they should either attribute it to God or separate it from God, do in fact expose God to many most unworthy calumnies.[6277]
On the very threshold,[6278] then, of this doctrine,[6279] which I shall probably have to treat of elsewhere, I distinctly lay it down as my position, that both good and evil must be ascribed either to God, who made them out of Matter; or to Matter itself, out of which He made them; or both one and the other to both of them together,[6280] because they are bound together—both He who created, and that out of which He created; or (lastly) one to One and the other to the Other,[6281] because after Matter and God there is not a third. Now if both should prove to belong to God, God evidently will be the author of evil; but God, as being good, cannot be the author of evil. Again, if both are ascribed to Matter, Matter will evidently be the very mother of good,[6282] but inasmuch as Matter is wholly evil, it cannot be the mother of good. But if both one and the other should be thought to belong to Both together, then in this case also Matter will be comparable with God; and both will be equal, being on equal terms allied to evil as well as to good. Matter, however, ought not to be compared with God, in order that it may not make two gods. If, (lastly,) one be ascribed to One, and the other to the Other—that is to say, let the good be God’s, and the evil belong to Matter—then, on the one hand, evil must not be ascribed to God, nor, on the other hand, good to Matter. And God, moreover, by making both good things and evil things out of Matter, creates them along with it. This being the case, I cannot tell how Hermogenes[6283] is to escape from my conclusion; for he supposes that God cannot be the author of evil, in what way soever He created evil out of Matter, whether it was of His own will, or of necessity, or from the reason (of the case). If, however, He is the author of evil, who was the actual Creator, Matter being simply associated with Him by reason of its furnishing Him with substance,[6284] you now do away with the cause[6285] of your introducing Matter. For it is not the less true, that it is by means of Matter that God shows Himself the author of evil, although Matter has been assumed by you expressly to prevent God’s seeming to be the author of evil. Matter being therefore excluded, since the cause of it is excluded, it remains that God without doubt, must have made all things out of nothing. Whether evil things were amongst them we shall see, when it shall be made clear what are evil things, and whether those things are evil which you at present deem to be so. For it is more worthy of God that He produced even these of His own will, by producing them out of nothing, than from the predetermination of another,[6286] (which must have been the case) if He had produced them out of Matter. It is liberty, not necessity, which suits the character of God. I would much rather that He should have even willed to create evil of Himself, than that He should have lacked ability to hinder its creation.
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