For I have shown from the Scriptures, that no one of the sons of Adam is as to everything, and absolutely, called God, or named Lord. But that He (Jesus) is Himself in His own right, beyond all men who ever lived, God, and Lord, and King Eternal, and the Incarnate Word, proclaimed by all the prophets, the apostles, and by the Spirit Himself, may be seen by all who have attained to even a small portion of the truth. Now, the Scriptures would not have testified these things of Him, if, like others, He had been a mere man. But that He had, beyond all others, in Himself that pre-eminent birth which is from the Most High Father, and also experienced that pre-eminent generation which is from the Virgin, the divine Scriptures do in both respects testify of Him: also, that He was a man without comeliness, and liable to suffering; that He sat upon the foal of an ass; that He received for drink, vinegar and gall; that He was despised among the people, and humbled Himself even to death and that He is the holy Lord, the Wonderful, the Counsellor, the Beautiful in appearance, and the Mighty God, coming on the clouds as the Judge of all men; -all these things did the Scriptures prophesy of Him.Book IV Chapter V.-The Author Returns to His Former Argument, and Shows that There Was But One God Announced by the Law and Prophets, Whom Christ Confesses as His Father, and Who, Through His Word, One Living God with Him, Made Himself Known to Men in Both Covenants.
Christ Himself, therefore, together with the Father, is the God of the living, who spake to Moses, and who was also manifested to the fathers. ...Chapter XX.-That One God Formed All Things in the World, by Means of the Word and the Holy Spirit: and that Although He is to Us in This Life Invisible and Incomprehensible, Nevertheless He is Not Unknown; Inasmuch as His Works Do Declare Him, and His Word Has Shown that in Many Modes He May Be Seen and Known.
And teaching this very thing, He said to the Jews: "Your father Abraham rejoiced that he should see my day; and he saw it, and was glad" What is intended? "Abraham believed God, and it was imputed unto him for righteousness." In the first place, [(Jesus) believed] that He was the maker of heaven and earth, the only God; and in the next place, that He would make his seed as the stars of heaven. This is what is meant by Paul, [when he says, ] "as lights in the world." Righteously, therefore, having left his earthly kindred, he followed the Word of God, walking as a pilgrim with the Word, that he might [afterwards] have his abode with the Word.
I have also largely demonstrated, that the Word, namely the Son, was always with the Father; and that Wisdom also, which is the Spirit, was present with Him, anterior to all creation, ...
There is then one God and Father, and not two or three; One who is; and there is no other besides Him, the only true [God]. For "the Lord thy God," saith [the Scripture], "is one Lord." And again, "Hath not one God created us? Have we not all one Father? And there is also one Son, God the Word. For "the only-begotten Son," saith [the Scripture], "who is in the bosom of the Father." And again, "One Lord Jesus Christ." And in another place, "What is His name, or what His Son's name, that we may know? " And there is also one Paraclete. For "there is also," saith [the Scripture], "one Spirit," since "we have been called in one hope of our calling." And again, "We have drunk of one Spirit," with what follows. And it is manifest that all these gifts [possessed by believers] "worketh one and the self-same Spirit." There are not then either three Fathers, or three Sons, or three Paracletes, but one Father, and one Son, and one Paraclete. Wherefore also the Lord, when He sent forth the apostles to make disciples of all nations, commanded them to "baptize in the name of the Father, and of the Son, and of the Holy Ghost," not unto one [person] having three names, nor into three [persons] who became incarnate, but into three possessed of equal honour.
The Epistle of Ignatius to the Ephesians
"We have also as a Physician the Lord our God, Jesus the Christ, the only-begotten Son and Word"
THE EPISTLE OF IGNATIUS TO THE MAGNESIANS
"Mary then did truly conceive a body which had God inhabiting it. And God the Word was truly born of the Virgin, having clothed Himself with a body of like passions with our own."
For next to God, we worship and love the Word who is from the unbegotten and ineffable God,
But if, in your surpassing intelligence, it occurs to you to inquire what is meant by the Son, I will state briefly that He is the first product of the Father, not as having been brought into existence (for from the beginning, God, who is the eternal mind, had the Logos in Himself, being from eternity instinct with Logos ...
Who, then, would not be astonished to hear men who speak of God the Father, and of God the Son, and of the Holy Spirit, and who declare both their power in union and their distinction in order, called atheists?...
III.-Comments on the First Epistle of John.
When he says, "That which was from the beginning," (1John 1:1) he touches upon the generation without beginning of the Son, who is co-existent with the Father. There was; then, a Word importing an unbeginning eternity; as also the Word itself, that is, the Son of God, who being, by equality of substance, one with the Father, is eternal and uncreate.
2. Wherefore we have always held that God is the Father of His only-begotten Son, who was born indeed of Him, and derives from Him what He is, but without any beginning, not only such as may be measured by any divisions of time, but even that which the mind alone can contemplate within itself, or behold, so to speak, with the naked powers of the understanding.Summary (of Doctrine) Regarding the Father, the Son, and the Holy Spirit, and the Other Topics Discussed in the Preceding Pages.
10. John speaks in the Apocalypse: "Thus saith the Lord God, which is, and which was, and which is to come, the Almighty."(Rev 1:8) For who else was "He which is to come" than Christ? And as no one ought to be offended, seeing God is the Father, that the Saviour is also God; so also, since the Father is called omnipotent, no one ought to be offended that the Son of God is also called omnipotent.
Seeing God the Father is invisible and inseparable from the Son, the Son is not generated from Him by "prolation," as some suppose. For if the Son be a "prolation" of the Father (the term "prolation" being used to signify such a generation as that of animals or men usually is), then, of necessity, both He who "prolated" and He who was "prolated" are corporeal. For we do not say, as the heretics suppose, that some part of the substance of God was converted into the Son, or that the Son was procreated by the Father out of things non-existent, i.e., beyond His own substance, so that there once was a time when He did not exist; ...
As light, accordingly, could never exist without splendour, so neither can the Son be understood to exist without the Father; for He is called the "express image of His person," and the Word and Wisdom. How, then, can it be asserted that there once was a time when He was not the Son?For that is nothing else than to say that there was once a time when He was not the Truth, nor the Wisdom, nor the Life, although in all these He is judged to be the perfect essence of God the Father; for these things cannot be severed from Him, or even be separated from His essence. ...
Having, then, briefly restated these points regarding the nature of the Trinity, it follows that we notice shortly this statement also, that "by the Son" are said to be created "all things that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by Him, and for Him; and He is before all, and all things consist by Him, who is the Head." In conformity with which John also in his Gospel says: "All things were created by Him; and without Him was not anything made." And David, intimating that the mystery of the entire Trinity was (concerned) in the creation of all things, says: "By the Word of the Lord were the heavens made; and all the host of them by the Spirit of His mouth."
Chapter XXXII.-We are Justified Not by Our Own Works, But by Faith.
we, too, being called by His will in Christ Jesus, are not justified by ourselves, nor by our own wisdom, or understanding, or godliness, or works which we have wrought in holiness of heart; but by that faith through which, from the beginning, Almighty God has justified all men; to whom be glory for ever and ever. Amen.
"I charge you," said he, "to guard your chastity, and let no thought enter your heart of another man's wife, or of fornication, or of similar iniquities; for by doing this you commit a great sin. But if you always remember your own wife, you will never sin. For if this thought1 enter your heart, then you will sin; and if, in like manner, you think other wicked thoughts, you commit sin. For this thought is great sin in a servant of God. But if any one commit this wicked deed, he works death for himself. Attend, therefore, and refrain from this thought; for where purity dwells, there iniquity ought not to enter the heart of a righteous man." I said to him, "Sir, permit me to ask you a few questions."2 "Say on," said he. And I said to him, "Sir, if any one has a wife who trusts in the Lord, and if he detect her in adultery, does the man sin if he continue to live with her? "And he said to me, "As long as he remains ignorant of her sin, the husband commits no transgression in living with her. But if the husband know that his wife has gone astray, and if the woman does not repent, but persists in her fornication, and yet the husband continues to live with her, he also is guilty of her crime, and a sharer in her adultery." And I said to him, "What then, sir, is the husband to do, if his wife continue in her vicious practices? "And he said, "The husband should put her away, and remain by himself. But if he put his wife away and marry another, he also commits adultery."3 And I said to him, "What if the woman put away should repent, and wish to return to her husband: shall she not be taken back by her husband? "And he said to me, "Assuredly. If the husband do not take her back, he sins, and brings a great sin upon himself; for he ought to take back the sinner who has repented. But not frequently.4 For there is but one repentance to the servants of God. In case, therefore, that the divorced wife may repent, the husband ought not to marry another, when his wife has been put away. In this matter man and woman are to be treated exactly in the same way. Moreover, adultery is committed not only by those who pollute their flesh, but by those who imitate the heathen in their actions.5 Wherefore if any one6 persists in such deeds, and repents not, withdraw from him, and cease to live with him otherwise you are a sharer in his sin. Therefore has the injunction been laid on you, that you should remain by yourselves, both man and woman, for in such persons repentance can take place. But I do not," said he, "give opportunity for the doing of these deeds, but that he who has sinned may sin no more. But with regard to his previous transgressions, there is One who is able to provide a cure;7 for it is He, indeed, who has power over all."
"Whosoever shall marry her that is divorced from another husband, committeth adultery." And, "There are some who have been made eunuchs of men, and some who were born eunuchs, and some who have made themselves eunuchs for the kingdom of heaven's sake; but all cannot receive this saying." So that all all who, by human law, are twice married, are in the eye of our Master sinners
... the will of God to prohibit divorce: the fact that (he)who shall have dismissed his wife, except on the ground of adultery, makes her commit adultery; and (he) who shall have married a (woman) dismissed by her husband, of course commits adultery.78 A divorced woman cannot even marry legitimately; and if she commit any such act without the name of marriage, does it not fall under the category of adultery, in that adultery is crime in the way of marriage? Such is God's verdict, within straiter limits than men's, that universally, whether through marriage or promiscuously, the admission of a second man (to intercourse) is pronounced adultery by Him ...Believers not to Marry Unbelievers
But they (the pagans) indulge in promiscuous adulteries, even without divorcing (their partners): to us, even if we do divorce them, even marriage will not be lawful.
Chapter LI.-Of the Apostle's Meaning in I Cor. VII. 12-14.
Therefore, when in these days a certain woman removed her marriage from the pale of the Church, and united herself to a Gentile (unbeliever), and when I remembered that this had in days gone by been done by others: wondering at either their own waywardness or else the double-dealing8 of their advisers, in that there is no scripture which holds forth a licence of this deed,-"I wonder," said I, "whether they flatter themselves on the ground of that passage of the first (Epistle) to the Corinthians, where it is written: If any of the brethren has an unbelieving wife, and she consents to the matrimony, let him not dismiss her; similarly, let not a believing woman, married to an unbeliever, if she finds her husband agreeable (to their continued union), dismiss him: for the unbelieving husband is sanctified by the believing wife, and the unbelieving wife by the believing husband; else were your children unclean."9 It may be that, by understanding generally this monition regarding married believers, they think that licence is granted (thereby) to marry even unbelievers. God forbid that he who thus interprets (the passage) be wittingly ensnaring himself! But it is manifest that this scripture points to those believers who may have been found by the grace of God in (the state of) Gentile (unbeliever) matrimony; according to the words themselves: "If," it says, "any believer has an unbelieving wife; "it does not say, "takes an unbelieving wife." It shows that it is the duty of one who, already living in marriage with an unbelieving woman,10 has presently been by the grace of God converted, to continue with his wife; for this reason, to be sure, in order that no one, after attaining to faith, should think that he must turn away from a woman11 who is now in some sense an "alien" and "stranger."12 Accordingly he subjoins withal a reason, that "we are called in peace unto the Lord God; "and that "the unbeliever may, through the use of matrimony, be gained by the believer."13 The very closing sentence of the period confirms (the supposition) that this is thus to be understood. "As each," it says, "is called by the Lord, so let him persevere."14 But it is Gentiles who "are called," I take it, not believers. But if he had been pronouncing absolutely, (in the words under discussion,) touching the marriage of believers merely, (then) had he (virtually) given to saints a permission to marry promiscuously. If, however, he had given such a permission, he would never have subjoined a declaration so diverse from and contrary to his own permission, saying: "The woman, when her husband is dead, is free: let her marry whom. she wishes, only in the Lord." (1Cor 7:39) Here, at all events, there is no need for reconsidering; for what there might have been reconsideration about, the Spirit has oracularly declared. For fear we should make an ill use of what he says, "Let her marry whom she wishes," he has added, "only in the Lord," that is, in the name of the Lord, which is, undoubtedly, "to a Christian."...How to Treat other Christians who decide to Marry Unbelievers
Chapter III.-Remarks on Some of the "Dangers and Wounds" Referred to in the Preceding Chapter.
If these things are so, it is certain that believers contracting marriages with Gentiles (unbelievers) are guilty of fornication,23 and are to be excluded from all communication with the brotherhood, in accordance with the letter of the apostle, ...
And when we say that those women who use drugs to bring on abortion commit murder, and will have to give an account to God for the abortion, on what principle should we commit murder?Didache (Teaching of the Lord through the Apostles) (Mid 2nd Century)
2. But if some had been made by nature bad, and others good, these latter would not be deserving of praise for being good, for such were they created; nor would the former be reprehensible, for thus they were made [originally]. But since all men are of the same nature, able both to hold fast and to do what is good; and, on the other hand, having also the power to cast it from them and not to do it,-some do justly receive praise even among men who are under the control of good laws (and much more from God), and obtain deserved testimony of their choice of good in general, and of persevering therein; but the others are blamed, and receive a just condemnation, because of their rejection of what is fair and good. And therefore the prophets used to exhort men to what was good, to act justly and to work righteousness, as I have so largely demonstrated, because it is in our power so to do, and because by excessive negligence we might become forgetful, and thus stand in need of that good counsel which the good God has given us to know by means of the prophets.
3. For this reason the Lord also said, "Let your light so shine before men, that they may see your good deeds, and glorify your Father who is in heaven."599 And, "Take heed to yourselves, lest perchance your hearts be overcharged with surfeiting, and drunkenness, and worldly cares."600 And, "Let your loins be girded about, and your lamps burning, and ye like unto men that wait for their Lord, when He returns from the wedding, that when He cometh and knocketh, they may open to Him. Blessed is that servant whom his Lord, when He cometh, shall find so doing."601 And again, "The servant who knows his Lord's will, and does it not, shall be beaten with many stripes."602 And, "Why call ye me, Lord, Lord, and do not the things which I say? "603 And again, "But if the servant say in his heart, The Lord delayeth, and begin to beat his fellow-servants, and to eat, and drink, and to be drunken, his Lord will come in a day on which he does not expect Him, and shall cut him in sunder, and appoint his portion with the hypocrites."604 All such passages demonstrate the independent will605 of man, and at the same time the counsel which God conveys to him, by which He exhorts us to submit ourselves to Him, and seeks to turn us away from [the sin of] unbelief against Him, without, however, in any way coercing us.
4. No doubt, if any one is unwilling to follow the Gospel itself, it is in his power [to reject it], but it is not expedient. For it is in man's power to disobey God, and to forfeit what is good; but [such conduct] brings no small amount of injury and mischief. And on this account Paul says, "All things are lawful to me, but all things are not expedient; "606 referring both to the liberty of man, in which respect "all things are lawful," God exercising no compulsion in regard to him; and [by the expression] "not expedient" pointing out that we "should not use our liberty as a cloak of maliciousness,607 for this is not expedient. And again he says, "Speak ye every man truth with his neighbour."608 And, "Let no corrupt communication proceed out of your mouth, neither filthiness, nor foolish talking, nor scurrility, which are not convenient, but rather giving of thanks."609 And, "For ye were sometimes darkness, but now are ye light in the Lord; walk honestly as children of the light, not in rioting and drunkenness, not in chambering and wantonness, not in anger and jealousy. And such were some of you; but ye have been washed, but ye have been sanctified in the name of our Lord."610 If then it were not in our power to do or not to do these things, what reason had the apostle, and much more the Lord Himself, to give us counsel to do some things, and to abstain from others? But because man is possessed of free will from the beginning, and God is possessed of free will, in whose likeness man was created, advice is always given to him to keep fast the good, which thing is done by means of obedience to God.
5. And not merely in works, but also in faith, has God preserved the will of man free and under his own control, saying, "According to thy faith be it unto thee; "611 thus showing that there is a faith specially belonging to man, since he has an opinion specially his own. And again, "All things are possible to him that believeth; "612 and, "Go thy way; and as thou hast believed, so be it done unto thee."613 Now all such expressions demonstrate that man is in his own power with respect to faith. And for this reason, "he that believeth in Him has eternal life while he who believeth not the Son hath not eternal life, but the wrath of God shall remain upon him."614 In the same manner therefore the Lord, both showing His own goodness, and indicating that man is in his own free will and his own power, said to Jerusalem, "How often have I wished to gather thy children together, as a hen [gathereth] her chickens under her wings, and ye would not! Wherefore your house shall be left unto you desolate."615
6. Those, again, who maintain the opposite to these [`conclusions], do themselves present the Lord as destitute of power, as if, forsooth, He were unable to accomplish what He willed; or, on the other hand, as being ignorant that they were by nature "material," as these men express it, and such as cannot receive His immortality. "But He should not," say they, "have created angels of such a nature that they were capable of transgression, nor men who immediately proved ungrateful towards Him; for they were made rational beings, endowed with the power of examining and judging, and were not [formed] as things irrational or of a [merely] animal nature, which can do nothing of their own will, but are drawn by necessity and compulsion to what is good, in which things there is one mind and one usage, working mechanically in one groove (inflexibiles et sine judicio), who are incapable of being anything else except just what they had been created." But upon this supposition, neither would what is good be grateful to them, nor communion with God be precious, nor would the good be very much to be sought after, which would present itself without their own proper endeavour, care, or study, but would be implanted of its own accord and without their concern. Thus it would come to pass, that their being good would be of no consequence, because they were so by nature rather than by will, and are possessors of good spontaneously, not by choice; and for this reason they would not understand this fact, that good is a comely thing, nor would they take pleasure in it. For how can those who are ignorant of good enjoy it? Or what credit is it to those who have not aimed at it? And what crown is it to those who have not followed in pursuit of it, like those victorious in the contest?
7. On this account, too, did the Lord assert that the kingdom of heaven
was the portion of "the violent; "and He says, "The violent take it by
force; "616 that
is, those who by strength and earnest striving axe on the watch to snatch
it away on the moment. On this account also Paul the Apostle says to the
Corinthians, "Know ye not, that they who run in a racecourse, do all indeed
run, but one receiveth the prize? So run, that ye may obtain. Every one
also who engages in the contest is temperate in all things: now these men
[do it] that they may obtain a corruptible crown, but we an incorruptible.
But I so run, not as uncertainty; I fight, not as One beating the air;
but I make my body livid, and bring it into subjection, lest by any means,
when preaching to others, I may myself be rendered a castaway."617
This able wrestler, therefore, exhorts us to the struggle for immortality,
that we may be crowned, and may deem the crown precious, namely, that which
is acquired by our struggle, but which does not encircle us of its own
accord (sed non ultro coalitam). And the harder we strive, so much
is it the more valuable; while so much the more valuable it is, so much
the more should we esteem it. And indeed those things axe not esteemed
so highly which come spontaneously, as those which are reached by much
anxious care. Since, then, this power has been conferred upon us, both
the Lord has taught and the apostle has enjoined us the more to love God,
that we may reach this [prize] for ourselves by striving after it. For
otherwise, no doubt, this our good would be [virtually] irrational, because
not the result of trial. Moreover, the faculty of seeing would not appear
to be so desirable, unless we had known what a loss it were to be devoid
of sight; and health, too, is rendered all the more estimable by an acquaintance
with disease; light, also, by contrasting it with darkness; and life with
death. Just in the same way is the heavenly kingdom honourable to those
who have known the earthly one. But in proportion as it is more honourable,
so much the more do we prize it; and if we have prized it more, we shall
be the more glorious in the presence of God. The Lord has therefore endured
all these things on our behalf, in order that we, having been instructed
by means of them all, may be in all respects circumspect for the time to
come, and that, having been rationally taught to love God, we may continue
in His perfect love: for God has displayed long-suffering in the case of
man's apostasy; while man has been instructed by means of it, as also the
prophet says, "Thine own apostasy shall heal thee; "618
God thus determining all things beforehand for the bringing of man to perfection,
for his edification, and for the revelation of His dispensations, that
goodness may both be made apparent, and righteousness perfected, and that
the Church may be fashioned after the image of His Son, and that man may
finally be brought to maturity at some future time, becoming ripe through
such privileges to see and comprehend God.619
2. How, then, shall he be a God, who has not as yet been made a man? Or how can he be perfect who was but lately created? How, again, can he be immortal, who in his mortal nature did not obey his Maker? For it must be that thou, at the outset, shouldest hold the rank of a man, and then afterwards partake of the glory of God. For thou dost not make God, but God thee. If, then, thou art God's workmanship, await the hand of thy Maker which creates everything in due time; in due time as far as thou art concerned, whose creation is being carried out.624 Offer to Him thy heart in a soft and tractable state, and preserve the form in which the Creator has fashioned thee, having moisture in thyself, lest, by becoming hardened, thou lose the impressions of His fingers. But by preserving the framework thou shalt ascend to that which is perfect, for the moist clay which is in thee is hidden [there] by the workmanship of God. His hand fashioned thy substance; He will cover thee over [too] within and without with pure gold and silver, and He will adorn thee to such a degree, that even "the King Himself shall have pleasure in thy beauty."625 But if thou, being obstinately hardened, dost reject the operation of His skill, and show thyself ungrateful towards Him, because thou weft created a [mere] man, by becoming thus ungrateful to God, thou hast at once lost both His workmanship and life. For creation is an attribute of the goodness of God but to be created is that of human nature. If then, thou shalt deliver up to Him what is thine that is, faith towards Him and subjection, thou shalt receive His handiwork, and shall be a perfect work of God.
3. If, however, thou wilt not believe in Him, and wilt flee from His hands, the cause of imperfection shall be in thee who didst not obey, but not in Him who called [thee]. For He commissioned [messengers] to call people to the marriage, but they who did not obey Him deprived themselves of the royal supper.626 The skill of God, therefore, is not defective, for He has power of the stones to raise up children to Abraham;627 but the man who does not obtain it is the cause to himself of his own imperfection. Nor, [in like manner], does the light fail because of those who have blinded themselves; but while it remains the same as ever, those who are [thus] blinded are involved in darkness through. their own fault. The light does never enslave any one by necessity; nor, again, does God exercise compulsion upon any one unwilling to accept the exercise of His skill. Those persons, therefore, who have apostatized from the light given by the Father, and transgressed the law of liberty, have done so through their own fault, since they have been created free agents, and possessed of power over themselves.
4. But God, foreknowing all things, prepared fit habitations for both,
kindly conferring that light which they desire on those who seek after
the light of incorruption, and resort to it; but for the despisers and
mockers who avoid and turn themselves away from this light, and who do,
as it were, blind themselves, He has prepared darkness suitable to persons
who oppose the light, and He has inflicted an appropriate punishment upon
those who try to avoid being subject to Him. Submission to God is eternal
rest, so that they who shun the light have a place worthy of their flight;
and those who fly from eternal rest, have a habitation in accordance with
their fleeing. Now, since all good things are with God, they who by their
own determination fly from God, do defraud themselves of all good things;
and having been [thus] defrauded of all good things with respect to God,
they shall consequently fall under the just judgment of God. For those
persons who shun rest shall justly incur punishment, and those who avoid
the light shall justly dwell in darkness. For as in the case of this temporal
light, those who shun it do deliver themselves over to darkness, so that
they do themselves become the cause to themselves that they are destitute
of light, and do inhabit darkness; and, as I have already observed, the
light is not the cause of such an [unhappy.] condition of existence to
them; so those who fly from the eternal light of God, which contains in
itself all good things, are themselves the cause to themselves of their
inhabiting eternal darkness, destitute of all good things, having become
to themselves the cause of [their consignment to] an abode of that
The First Apology of Justin Chapter XLIII.-Responsibility Asserted.
But lest some suppose, from what has been said by us, that we say that whatever happens, happens by a fatal necessity, because it is foretold as known beforehand, this too we explain. We have learned from the prophets, and we hold it to be true, that punishments, and chastisements, and good rewards, are rendered according to the merit of each man's actions. Since if it be not so, but all things happen by fate, neither is anything at all in our own power. For if it be fated that this man, e.g., be good, and this other evil, neither is the former meritorious nor the latter to be blamed. And again, unless the human race have the power of avoiding evil and choosing good by free choice, they are not accountable for their actions, of whatever kind they be. But that it is by free choice they both walk uprightly and stumble, we thus demonstrate. We see the same man making a transition to opposite things. Now, if it had been fated that he were to be either good or bad, he could never have been capable of both the opposites, nor of so many transitions. But not even would some be good and others bad, since we thus make fate the cause of evil, and exhibit her as acting in opposition to herself; or that which has been already stated would seem to be true, that neither virtue nor vice is anything, but that things are only reckoned good or evil by opinion; which, as the true word shows, is the greatest impiety and wickedness. But this we assert is inevitable fate, that they who choose the good have worthy rewards, and they who choose the opposite have their merited awards. For not like other things, as trees and quadrupeds, which cannot act by choice, did God make man: for neither would he be worthy of reward or praise did he not of himself choose the good, but were created for this end;88 nor, if he were evil, would he be worthy of punishment, not being evil of himself, but being able to be nothing else than what he was made.
CHAP. CXLI.--FREE-WILL IN MEN AND ANGELS.
"But that you may not have a pretext for saying that
Christ must have been crucified, and that those who transgressed must have
been among your nation, and that the matter could not have been otherwise,
I said briefly by anticipation, that God, wishing men and angels to follow
His will, resolved to create them free to do righteousness; possessing
reason, that they may know by whom they are created, and through whom they,
not existing formerly, do now exist; and with a law that they should be
judged by Him, if they do anything contrary to right reason: and of ourselves
we, men and angels, shall be convicted of having acted sinfully, unless
we repent beforehand. But if the word of God foretells that some angels
and men shall be certainly punished, it did so because it foreknew that
they would be unchangeably [wicked], but not because God had created