Chapter VIII.—Absurdities of Polytheism.

As regards, then, the doctrine that there was from the beginning one God, the Maker of this universe, consider it in this wise, that you may be acquainted with the argumentative grounds also of our faith. If there were from the beginning two or more gods, they were either in one and the same place, or each of them separately in his own. In one and the same place they could not be. For, if they are gods, they are not alike; but because they are uncreated they are unlike: for created things are like their patterns; but the uncreated are unlike, being neither produced from any one, nor formed after the pattern of any one. Hand and eye and foot are parts of one body, making up together one man: is God in this sense one?22    i.e., Do several gods make up one God?—Otto. Others read affirmatively, “God is one.” And indeed Socrates was compounded and divided into parts, just because he was created and perishable; but God is uncreated, and, impassible, and indivisible—does not, therefore, consist of parts. But if, on the contrary, each of them exists separately, since He that made the world is above the things created, and about the things He has made and set in order, where can the other or the rest be? For if the world, being made spherical, is confined within the circles of heaven, and the Creator of the world is above the things created, managing that23    i.e., the world. by His providential care of these, what place is there for the second god, or for the other gods? For he is not in the world, because it belongs to the other; nor about the world, for God the Maker of the world is above it. But if he is neither in the world nor about the world (for all that surrounds it is occupied by this one24    i.e., the Creator, or first God.), where is he? Is he above the world and [the first] God? In another world, or about another? But if he is in another or about another, then he is not about us, for he does not govern the world; nor is his power great, for he exists in a circumscribed space. But if he is neither in another world (for all things are filled by the other), nor about another (for all things are occupied by the other), he clearly does not exist at all, for there is no place in which he can be. Or what does he do, seeing there is another to whom the world belongs, and he is above the Maker of the world, and yet is neither in the world nor about the world? Is there, then, some other place where he can stand? But God, and what belongs to God, are above him. And what, too, shall be the place, seeing that the other fills the regions which are above the world? Perhaps he exerts a providential care? [By no means.] And yet, unless he does so, he has done nothing. If, then, he neither does anything nor exercises providential care, and if there is not another place in which he is, then this Being of whom we speak is the one God from the beginning, and the sole Maker of the world.

Ὅτι τοίνυν εἷς ἐξ ἀρχῆς ὁ τοῦδε τοῦ παντὸς ποιητὴς θεός, οὑτωσὶ σκέψασθε, ἵν' ἔχητε καὶ τὸν λογισμὸν ἡμῶν τῆς πίστεως. εἰ δύο ἐξ ἀρχῆς ἢ πλείους ἦσαν θεοί, ἤτοι ἐν ἑνὶ καὶ ταὐτῷ ἦσαν ἢ ἰδίᾳ ἕκαστος αὐτῶν. ἐν μὲν οὖν ἑνὶ καὶ ταὐτῷ εἶναι οὐκ ἠδύναντο. οὐ γάρ, εἰ θεοί, ὅμοιοι, ἀλλ' ὅτι ἀγένητοι, οὐχ ὅμοιοι· τὰ μὲν γὰρ γενητὰ ὅμοια τοῖς παραδείγμασιν, τὰ δὲ ἀγένητα ἀνόμοια, οὔτε ἀπό τινος οὔτε πρός τινα γενόμενα. εἰ δέ, ὡς χεὶρ καὶ ὀφθαλμὸς καὶ ποὺς περὶ ἓν σῶμά εἰσιν συμπληρωτικὰ μέρη, ἕνα ἐξ αὐτῶν συμπληροῦντες, ὁ θεὸς εἷς· καίτοι ὁ μὲν Σωκράτης, παρὸ γενητὸς καὶ φθαρτός, συγκείμενος καὶ διαιρούμενος εἰς μέρη, ὁ δὲ θεὸς ἀγένητος καὶ ἀπαθὴς καὶ ἀδιαίρετος· οὐκ ἄρα συνεστὼς ἐκ μερῶν. εἰ δὲ ἰδίᾳ ἕκαστος αὐτῶν, ὄντος τοῦ τὸν κόσμον πεποιηκότος ἀνωτέρω τῶν γεγονότων καὶ περὶ ἃ ἐποίησέ τε καὶ ἐκόσμησεν, ποῦ ὁ ἕτερος ἢ οἱ λοιποί; εἰ γὰρ ὁ μὲν κόσμος σφαιρικὸς ἀποτελεσθεὶς οὐρανοῦ κύκλοις ἀποκέκλεισται, ὁ δὲ τοῦ κόσμου ποιητὴς ἀνωτέρω τῶν γεγονότων ἐπέχων αὐτὸν τῇ τούτων προνοίᾳ, τίς ὁ τοῦ ἑτέρου θεοῦ ἢ τῶν λοιπῶν τόπος; οὔτε γὰρ ἐν τῷ κόσμῳ ἐστίν, ὅτι ἑτέρου ἐστίν· οὔτε περὶ τὸν κόσμον, ὑπὲρ γὰρ τοῦτον ὁ τοῦ κόσμου ποιητὴς θεός. εἰ δὲ μήτε ἐν τῷ κόσμῳ ἐστὶν μήτε περὶ τὸν κόσμον (τὸ γὰρ περὶ αὐτὸν πᾶν ὑπὸ τούτου κατέχεται), ποῦ ἐστιν; ἀνωτέρω τοῦ κόσμου καὶ τοῦ θεοῦ, ἐν ἑτέρῳ κόσμῳ καὶ περὶ ἕτερον; ἀλλ' εἰ μέν ἐστιν ἐν ἑτέρῳ καὶ περὶ ἕτερον, οὔτε περὶ ἡμᾶς ἐστιν ἔτι (οὐδὲ γὰρ κόσμου κρατεῖ), οὔτε αὐτὸς δυνάμει μέγας ἐστίν (ἐν γὰρ περιωρισμένῳ τόπῳ ἐστίν). εἰ δὲ οὔτε ἐν ἑτέρῳ κόσμῳ ἐστὶν (πάντα γὰρ ὑπὸ τούτου πεπλήρωται) οὔτε περὶ ἕτερον (πάντα γὰρ ὑπὸ τούτου κατέχεται), καὶ οὐκ ἔστιν, οὐκ ὄντος ἐν ᾧ ἐστιν. ἢ τί ποιεῖ, ἑτέρου μὲν ὄντος οὗ ἐστιν ὁ κόσμος, αὐτὸς δὲ ἀνωτέρω ὢν τοῦ ποιητοῦ τοῦ κόσμου, οὐκ ὢν δὲ οὔτε ἐν κόσμῳ οὔτε περὶ κόσμον; ἀλλ' ἔστι τι ἕτερον ἵνα που στῇ ὁ γενόμενος κατὰ τοῦ ὄντος; ἀλλ' ὑπὲρ αὐτὸν ὁ θεὸς καὶ τὰ τοῦ θεοῦ. καὶ τίς ἔσται τόπος τὰ ὑπὲρ τὸν κόσμον τούτου πεπληρωκότος; ἀλλὰ προνοεῖ; καὶ μὴν οὐδὲ προνοεῖ, εἰ μὴ πεποίηκεν. εἰ δὲ μὴ ποιεῖ μήτε προνοεῖ μήτε ἐστὶ τόπος ἕτερος, ἐν ᾧ ἐστίν, εἷς οὗτος ἐξ ἀρχῆς καὶ μόνος ὁ ποιητὴς τοῦ κόσμου θεός.