He next proceeds to say, that “a common nature pervades all the
previously mentioned bodies, and one which goes and returns the same
amid recurring changes.”[727] In answer to this, it is evident from what
has been already said, that not only does a common nature pervade those
bodies which have been previously enumerated, but the heavenly bodies as
well. And if this is the case, it is clear also that, according to
Celsus (although I do not know whether it is according to truth), it is
one nature which goes and returns the same through all bodies amid
recurring changes. It is evident also that this is the case in the
opinion of those who hold that the world is to perish; while those also
who hold the opposite view will endeavour to show, without the
assumption of a fifth substance,[728] that in their judgment too it is
one nature “which goes and returns the same through all bodies amid
recurring changes.” And thus, even that which is perishable remains in
order to undergo a change;[729] for the matter which underlies [all
things], while its properties perish, still abides, according to the
opinion of those who hold it to be uncreated. If, however, it can be
shown by any arguments not to be uncreated, but to have been created for
certain purposes, it is clear that it will not have the same nature of
permanency which it would possess on the hypothesis of being uncreated.
But it is not our object at present, in answering the charges of Celsus,
to discuss these questions of natural philosophy.
Footnote 727:
καὶ μία εἰς ἀμοιβὴν παλίντροπον ἰοῦσα καὶ ἐπανιοῦσα.
Footnote 728:
σῶμα.
Footnote 729:
οὕτω δὲ καὶ τὸ ἀπολλύμενον εἰς μεταβολὴν διαμένει.