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| Chapter LXIX
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Chapter
LXIX.
Celsus continues in his usual manner, asserting
that “to change a nature entirely is exceedingly
difficult.” We, however, who know of only one nature in
every rational soul, and who maintain that none has been created evil
by the Author of all things, but that many have become wicked
through education, and perverse example, and surrounding
influences,3648
| 3648 παρὰ τὰς
ἀνατροφὰς,
καὶ τὰς
διαστροφὰς,
καὶ τὰς
περιηχήσεις. | so that wickedness
has been naturalized3649
in some
individuals, are persuaded that for the word of God to change a nature
in which evil has been naturalized is not only not impossible, but is
even a work of no very great difficulty, if a man only believe that he
must entrust himself to the God of all things, and do everything with a
view to please Him with whom it cannot be3650
| 3650 [παρ᾽ ὧ οὐκ
ἔστιν. S.] |
that
“Both good and bad are in the same honour,
Or that the idle man and he who laboured much
Perish alike.”3651
| 3651 Cf.
Iliad, ix. 319, 320. |
But even if it be exceedingly difficult to effect a change in
some persons, the cause must be held to lie in their own will, which is
reluctant to accept the belief that the God over all things is a just
Judge of all the deeds done during life. For deliberate choice
and practice3652
| 3652 προαίρεσις
καὶ
ασκησις. | avail much towards
the accomplishment of things which appear to be very difficult, and, to
speak hyperbolically, almost impossible. Has the nature of man,
when desiring to walk along a rope extended in the air through the
middle of the theatre, and to carry at the same time numerous and heavy
weights, been able by practice and attention to accomplish such a feat;
but when desiring to live in conformity with the practice of virtue,
does it find it impossible to do so, although formerly it may have been
exceedingly wicked? See whether he who holds such views does not
bring a charge against the nature of the Creator of the rational
animal3653
rather than against
the creature, if He has formed the nature of man with powers for the
attainment of things of such difficulty, and of no utility whatever,
but has rendered it incapable of securing its own blessedness.
But these remarks may suffice as an answer to the assertion that
“entirely to change a nature is exceedingly
difficult.” He alleges, in the next place, that “they
who are without sin are partakers of a better life;” not making
it clear what he means by “those who are without sin,”
whether those who are so from the beginning (of their lives), or those
who become so by a transformation. Of those who were so from the
beginning of their lives, there cannot possibly be any; while those who
are so after a transformation (of heart) are found to be few
in number, being those who have become so after giving in their
allegiance to the saving word. And they were not such when they
gave in their allegiance. For, apart from the aid of the word,
and that too the word of perfection, it is impossible for a man to
become free from sin.E.C.F. INDEX & SEARCH
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