Chap. XXIX.—Of the Patience and Providence of God.

But some one says: Why, then, does the true God permit these things to be done? Why does He not rather remove or destroy the wicked? Why, in truth, did He from the beginning give power1466    ἀρχήν. Others read δαιμοναρχίαν, “the power of demons.”   to the demon, so that there should be one who might corrupt and destroy all things? I will briefly say why He willed that this should be so. I ask whether virtue is a good or an evil. It cannot be denied that it is a good. If virtue is a good, vice, on the contrary, is an evil. If vice is an evil on this account, because it opposes virtue, and virtue is on this account a good, because it overthrows vice, it follows that virtue cannot exist without vice; and if you take away vice, the merits of virtue will be taken away. For there can be no victory without an enemy. Thus it comes to pass, that good cannot exist without an evil.  

Chrysippus, a man of active mind, saw this when discussing the subject of providence, and charges those with folly who think that good is caused by God, but say that evil is not thus caused. Aulus Gellius1467    Lib. vi. 1.   has interpreted his sentiment in his books of Attic Nights; thus saying: “They to whom it does not appear that the world was made for the sake of God and men, and that human affairs are governed by providence, think that they use a weighty argument when they thus speak: If there were a providence, there would be no evils. For they say that nothing is less in agreement with providence, than that in this world, on account of which it is said that God made men,1468    Propter quem homines fecisse dicatur Deus. Others read, “Quem propter homines,” etc.   the power of troubles and evils should be so great. In reply to these things, Chrysippus, when he was arguing, in his fourth book respecting providence, said: Nothing can be more foolish than those who think that good things could have existed, if there were not evils in the same place. For since good things are contrary to evil, they must of necessity be opposed to each other, and must stand resting, as it were, on mutual and opposite support.1469    Quasi mutuo adversoque fulta nisu consistere.   Thus there is no contrary without another contrary. For how could there be any perception of justice, unless there were injuries? or what else is justice, but the removal of injustice? In like manner, the nature of fortitude cannot be understood, except by placing1470    Appositione. Others read “oppositione.”   beside it cowardice, or the nature of self-control except by intemperance. Likewise, in what manner would there be prudence, unless there were the contrary, imprudence? On the same principle, he says, why do the foolish men not require this also, that there should be truth and not falsehood? For there exist together good and evil things, prosperity and trouble, pleasure and pain. For the one being bound to the other at opposite poles, as Plato says, if you take away one, you take away both.” You see, therefore, that which I have often said, that good and evil are so connected with one another, that the one cannot exist without the other. Therefore God acted with the greatest foresight in placing the subject-matter of virtue in evils which He made for this purpose, that He might establish for us a contest, in which He would crown the victorious with the reward of immortality.1471    [Philosophically, not dogmatically, asserted. God’s wisdom in permitting evil (which originated in the fall of free intellects) to last for a season, will vindicate itself in judgment.]    

CAPUT XXIX. (Div. Inst. lib. II, c. 9 et 18.) De Dei patientia atque providentia.

Sed dicit quispiam: «Cur ergo verus ille Deus patitur haec fieri? An potius malos vel summovet, vel extinguit? 1036C Cur vero ipsi daemoni ἀρχὴν a principio fecit, ut esset, qui cuncta corrumperet, cuncta disperderet? Dicam breviter, cur hunc talem esse voluerit. Quaero utrumne virtus bonum sit, an malum? Negari non potest, quin bonum. Si bonum est virtus, malum est igitur e contrario vitium. Si vitium ex eo malum est, quia virtutem impugnat, et virtus ex eo bonum est, quia vitium 1037A affligit, ergo non potest virtus sine vitio consistere, et si vitium sustuleris, virtutis merita tollentur. Nec enim potest ulla fieri sine hoste victoria. Ita fit, ut bonum sine malo esse non possit.»

Vidit hoc Chrysippus, vir acris ingenii, de providentia disserens, eosque stultitiae redarguit, qui bonum quidem a Deo factum putant, malum autem negant. Hujus sententiam interpretatus est A. Gellius 1037C in libris Noctium Atticarum, sic dicens: «Quibus non videtur mundus Dei et hominum causa institutus, neque res humanae providentia gubernari, gravi se argumento uti putant, cum ita dicunt: Si esset Providentia, nulla essent mala. Nihil enim minus aiunt providentiae congruere, quam in eo mundo, propter quem homines fecisse dicatur Deus, tantam vim esse aerumnarum et malorum. Ad ea 1037B Chrysippus, cum in libro περὶ Προνοίας quarto dissereret: Nihil prorsus, inquit, istis insulsius, qui opinantur bona esse potuisse, si non essent ibidem mala. Nam cum bona malis contraria sint, utraque necesse est opposita esse inter se, et quasi mutuo adversoque fulta nisu consistere. Nullum adeo contrarium est sine contrario altero. Quo enim pacto justitiae sensus esse posset, nisi essent injuriae? aut quid aliud justitia est, quam injustitiae privatio? Quid item fortitudo sit, non intelligi potest, nisi ex ignaviae appositione? quid continentia, nisi ex intemperantia. Quo item modo prudentia esset, nisi foret contraria imprudentia? Proinde, inquit, homines stulti cur non hoc etiam desiderant, ut veritas 1037C sit, et non sit mendacium. Namque itidem sunt bona et mala, felicitas et infortunitas, voluptas et dolor. Alterum enim ex altero, sicut Plato ait, verticibus inter se contrariis deligatum, si tuleris unum, abstuleris utrumque.» Vides ergo id, quod saepe dixi, bonum et malum ita sibi esse connexa, ut alterum sine altero constare non possit. Summa igitur prudentia Deus materiam virtutis in malis posuit; quae 1038A idcirco fecit, ut nobis constitueret agonem, in quo victores immortalitatis praemio coronaret.