Contra Gentes. (Against the Heathen.)

 Part I

 §2. Evil no part of the essential nature of things. The original creation and constitution of man in grace and in the knowledge of God.

 §3. The decline of man from the above condition, owing to his absorption in material things.

 §4. The gradual abasement of the Soul from Truth to Falsehood by the abuse of her freedom of Choice.

 §5. Evil, then consists essentially in the choice of what is lower in preference to what is higher.

 §6. False views of the nature of evil: viz., that evil is something in the nature of things, and has substantive existence. (a) Heathen thinkers: (evi

 §7. Refutation of dualism from reason. Impossibility of two Gods. The truth as to evil is that which the Church teaches: that it originates, and resid

 §8. The origin of idolatry is similar. The soul, materialised by forgetting God, and engrossed in earthly things, makes them into gods. The race of me

 §9. The various developments of idolatry: worship of the heavenly bodies, the elements, natural objects, fabulous creatures, personified lusts, men li

 §10. Similar human origin of the Greek gods, by decree of Theseus. The process by which mortals became deified.

 §11. The deeds of heathen deities, and particularly of Zeus.

 §12. Other shameful actions ascribed to heathen deities. All prove that they are but men of former times, and not even good men.

 §13. The folly of image worship and its dishonour to art.

 §14. Image worship condemned by Scripture.

 §15. The details about the gods conveyed in the representations of them by poets and artists shew that they are without life, and that they are not go

 §16. Heathen arguments in palliation of the above: and (1) ‘the poets are responsible for these unedifying tales.’ But are the names and existence of

 §17. The truth probably is, that the scandalous tales are true, while the divine attributes ascribed to them are due to the flattery of the poets.

 §18. Heathen defence continued. (2) ‘The gods are worshipped for having invented the Arts of Life.’ But this is a human and natural, not a divine, ach

 §19. The inconsistency of image worship. Arguments in palliation. (1) The divine nature must be expressed in a visible sign. (2) The image a means of

 §20. But where does this supposed virtue of the image reside? in the material, or in the form, or in the maker’s skill? Untenability of all these view

 §21. The idea of communications through angels involves yet wilder inconsistency, nor does it, even if true, justify the worship of the image.

 §22. The image cannot represent the true form of God, else God would be corruptible.

 §23. The variety of idolatrous cults proves that they are false.

 §24. The so-called gods of one place are used as victims in another.

 §25. Human sacrifice. Its absurdity. Its prevalence. Its calamitous results.

 §26. The moral corruptions of Paganism all admittedly originated with the gods.

 §27. The refutation of popular Paganism being taken as conclusive, we come to the higher form of nature-worship. How Nature witnesses to God by the mu

 §28. But neither can the cosmic organism be God. For that would make God consist of dissimilar parts, and subject Him to possible dissolution.

 §29. The balance of powers in Nature shews that it is not God, either collectively, or in parts .

 Part II.

 §31. Proof of the existence of the rational soul. (1) Difference of man from the brutes. (2) Man’s power of objective thought. Thought is to sense as

 §32. (3) The body cannot originate such phenomena and in fact the action of the rational soul is seen in its over-ruling the instincts of the bodily

 §33. The soul immortal. Proved by (1) its being distinct from the body, (2) its being the source of motion, (3) its power to go beyond the body in ima

 §34. The soul, then, if only it get rid of the stains of sin is able to know God directly, its own rational nature imaging back the Word of God, after

 Part III.

 §36. This the more striking, if we consider the opposing forces out of which this order is produced .

 §37. The same subject continued .

 §38. The Unity of God shewn by the Harmony of the order of Nature .

 §39. Impossibility of a plurality of Gods .

 §40. The rationality and order of the Universe proves that it is the work of the Reason or Word of God .

 §41. The Presence of the Word in nature necessary, not only for its original Creation, but also for its permanence .

 §42. This function of the Word described at length .

 §43. Three similes to illustrate the Word’s relation to the Universe .

 §44. The similes applied to the whole Universe, seen and unseen .

 §45. Conclusion. Doctrine of Scripture on the subject of Part I .

 §46. Doctrine of Scripture on the subject of Part 3 .

 §47. Necessity of a return to the Word if our corrupt nature is to be restored .

§14. Image worship condemned by Scripture.

But better testimony about all this is furnished by Holy Scripture, which tells us beforehand when it says29    Ps. cxv. 5 sqq., “Their idols are silver and gold, the work of men’s hands. Eyes have they and will not see; a mouth have they and will not speak; ears have they and will not hear; noses have they and will not smell; hands have they and will not handle; feet have they and will not walk; they will not speak through their throat. Like unto them be they that make them.” Nor have they escaped prophetic censure; for there also is their refutation, where the Spirit says30    Isa. xliv. 9 sqq. (LXX.)., “they shall be ashamed that have formed a god, and carved all of them that which is vain: and all by whom they were made are dried up: and let the deaf ones among men all assemble and stand up together, and let them be confounded and put to shame together; for the carpenter sharpened iron, and worked it with an adze, and fashioned it with an auger, and set it up with the arm of his strength: and he shall hunger and be faint, and drink no water. For the carpenter chose out wood, and set it by a rule, and fashioned it with glue, and made it as the form of a man and as the beauty of man, and set it up in his house, wood which he had cut from the grove and which the Lord planted, and the rain gave it growth that it might be for men to burn, and that he might take thereof and warm himself, and kindle, and bake bread upon it, but the residue they made into gods, and worshipped them, the half whereof they had burned in the fire. And upon the half thereof he roasted flesh and ate and was filled, and was warmed and said: ‘It is pleasant to me, because I am warmed and have seen the fire.’ But the residue thereof he worshipped, saying, ‘Deliver me for thou art my god.’ They knew not nor understood, because their eyes were dimmed that they could not see, nor perceive with their heart; nor did he consider in his heart nor know in his understanding that he had burned half thereof in the fire, and baked bread upon the coals thereof, and roasted flesh and eaten it, and made the residue thereof an abomination, and they worship it. Know that their heart is dust and they are deceived, and none can deliver his soul. Behold and will ye not say, ‘There is a lie in my right hand?’” 2. How then can they fail to be judged godless by all, who even by the divine Scripture are accused of impiety? or how can they be anything but miserable, who are thus openly convicted of worshipping dead things instead of the truth? or what kind of hope have they? or what kind of excuse could be made for them, trusting in things without sense or movement, which they reverence in place of the true God?

14 Κρείττων δὲ μαρτυρία περὶ τούτων ἐστὶ καὶ παρὰ τῆς θείας γραφῆς προδιδασκούσης ἄνωθεν καὶ λεγούσης· Τὰ εἴδωλα τῶν ἐθνῶν ἀργύριον καὶ χρύσιον, ἔργα χειρῶν ἀνθρώπων. ὀφθαλμοὺς ἔχουσι, καὶ οὐκ ὄψονται· στόμα ἔχουσι, καὶ οὐ λαλήσουσιν· ὦτα ἔχουσι, καὶ οὐκ ἀκούσονται· ῥῖνας ἔχουσι, καὶ οὐκ ὀσφρανθήσονται· χεῖρας ἔχουσι, καὶ οὐ ψηλαφήσουσι· πόδας ἔχουσι, καὶ οὐ περιπατήσουσιν· οὐ φωνήσουσιν ἐν τῷ λάρυγγι αὐτῶν. ὅμοιοι αὐτοῖς γένοιντο πάντες οἱ ποιοῦντες αὐτά. οὐδὲ προφητικὴ δὲ τούτων ἄπεστι μέμψις, ἀλλ' ἔστι καὶ ἐν τούτοις ὁ κατ' αὐτῶν ἔλεγχος, λέγοντος τοῦ Πνεύματος· Αἰσχυνθήσονται οἱ πλάσσοντες Θεόν, καὶ γλύ φοντες πάντες μάταια· καὶ πάντες ὅθεν ἐγένοντο, ἐξηράν θησαν· καὶ κωφοὶ ἀπὸ ἀνθρώπων συναχθήτωσαν πάντες, καὶ στήτωσαν ἅμα, καὶ ἐντραπήτωσαν καὶ αἰσχυνθήτωσαν ἅμα· ὅτι ὤξυνε τέκτων σίδηρον, καὶ σκεπάρνῳ εἰργάσατο αὐτό, καὶ ἐν τερέτρῳ ἐρρύθμισεν αὐτό, καὶ ἔστησεν αὐτὸ τῷ βραχίονι τῆς ἰσχύος αὐτοῦ· καὶ πεινάσει καὶ ἀσθενή σει, καὶ οὐ μὴ πίῃ ὕδωρ. ξύλον γὰρ ἐκλεξάμενος τέκτων, ἔστησεν αὐτὸ ἐν μέτρῳ, καὶ ἐν κόλλῃ ἐρρύθμισεν αὐτό, καὶ ἐποίησεν αὐτὸ ὡς μορφὴν ἀνδρὸς καὶ ὡς ὡραιότητα ἀνθρώ που, ἔστησεν αὐτὸ ἐν οἴκῳ ὃ ἔκοψε ξύλον ἐκ τοῦ δρυμοῦ, ὃ ἐφύτευσεν ὁ Κύριος, καὶ ὑετὸς ἐμήκυνεν, ἵνα ᾖ ἀνθρώποις εἰς καῦσιν, καὶ λαβὼν ἀπ' αὐτοῦ θερμανθῇ. καὶ καύσαν τες ἔπεψαν ἄρτους ἐπ' αὐτῷ, τὸ δὲ λοιπὸν εἰργάσαντο εἰς θεούς, καὶ προσεκύνησαν αὐτοῖς, οὗ τὸ ἥμισυ αὐτοῦ κατέ καυσαν πυρί. καὶ ἐπὶ τοῦ ἡμίσεος αὐτοῦ κρέας ὀπτήσας, ἔφαγε καὶ ἐνεπλήσθη· καὶ θερμανθεὶς εἶπεν· Ἡδύ μοι, ὅτι ἐθερμάνθην, καὶ εἶδον πῦρ. τὸ δὲ λοιπὸν προσεκύνει λέγων· Ἐξέλου με, ὅτι Θεός μου εἶ σύ. οὐκ ἔγνωσαν φρονῆσαι, ὅτι ἀπημαυρώθησαν τοῦ βλέπειν τοῖς ὀφθαλ μοῖς αὐτῶν, καὶ τοῦ νοῆσαι τῇ καρδίᾳ· καὶ οὐκ ἀνελογί σατο ἐν τῇ καρδίᾳ αὐτοῦ, οὐδὲ ἀνελογίσατο τῇ ψυχῇ αὐτοῦ, οὐδὲ ἔγνω τῇ φροσήσει, ὅτι τὸ ἥμισυ αὐτοῦ κατέ καυσεν ἐν πυρὶ καὶ ἔπεψεν ἐπὶ τῶν ἀνθράκων αὐτοῦ ἄρτους· καὶ ὀπτήσας κρέας ἔφαγε, καὶ τὸ λοιπὸν αὐτοῦ εἰς βδέλυγ μα ἐποίησε, καὶ προσκυνοῦσιν αὐτό. γνῶτε, ὅτι σποδὸς ἡ καρδία αὐτῶν, καὶ πλανῶνται, καὶ οὐδεὶς δύναται ἐξελέ σθαι τὴν ψυχὴν αὐτῶν. ἴδετε, καὶ οὐκ ἐρεῖτε, ὅτι ψεῦδος ἐν τῇ δεξιᾷ μου. πῶς οὖν οὐκ ἄθεοι παρὰ πᾶσι κριθεῖεν οἱ καὶ παρὰ τῆς θείας γραφῆς ἀσεβείας κατηγορούμενοι; ἢ πῶς οὐκ ἂν εἶεν κακοδαίμονες οἱ οὕτω φανερῶς ἐλεγχόμενοι τὰ ἄψυχα θρησκεύοντες ἀντὶ τῆς ἀληθείας; ποία δὲ τούτοις ἐλπίς, ἢ τίς ἂν αὐτοῖς γένοιτο συγγνώμη, πεποιθόσιν ἐπὶ τὰ ἄλογα καὶ ἀκίνητα, ἃ ἀντὶ τοῦ ἀληθινοῦ Θεοῦ σέβουσιν;