Celsus has made a statement regarding evils of the following nature,
viz., that “although a thing may seem to you to be evil, it is by no
means certain that it is so; for you do not know what is of advantage to
yourself, or to another, or to the whole world.” Now this assertion is
made with a certain degree of caution;[756] and it hints that the nature
of evil is not wholly wicked, because that which may be considered so in
individual cases, may contain something which is of advantage to the
whole community. However, lest any one should mistake my words, and find
a pretence of wrongdoing, as if his wickedness were profitable to the
world, or at least _might_ be so, we have to say, that although God, who
preserves the free-will of each individual, may make use of the evil of
the wicked for the administration of the world, so disposing them as to
conduce to the benefit of the whole; yet, notwithstanding, such an
individual is deserving of censure, and as such has been appointed for a
use, which is a subject of loathing to each separate individual,
although of advantage to the whole community.[757] It is as if one were
to say that in the case of a city, a man who had committed certain
crimes, and on account of these had been condemned to serve in public
works that were useful to the community, did something that was of
advantage to the entire city, while he himself was engaged in an
abominable task,[758] in which no one possessed of moderate
understanding would wish to be engaged. Paul also, the apostle of Jesus,
teaches us that even the very wicked will contribute to the good of the
whole, while in themselves they will be amongst the vile, but that the
most virtuous men, too, will be of the greatest advantage to the world,
and will therefore on that account occupy the noblest position. His
words are: “But in a great house there are not only vessels of gold and
silver, but also of wood and of earth; and some to honour, and some to
dishonour. If a man therefore purge himself, he shall be a vessel unto
honour, sanctified and meet for the Master’s use, prepared unto every
good work.”[759] These remarks I have thought it necessary to make in
reply to the assertion, that “although a thing may seem to you to be
evil, it is by no means certain that it is so, for you do not know what
is of advantage either to yourself or to another,” in order that no one
may take occasion from what has been said on the subject to commit sin,
on the pretext that he will thus be useful to the world.
Footnote 756:
ἔχει τὶ εὐλαβές.
Footnote 757:
καὶ ὡς ψεκτὸς κατατέτακται εἰς χρείαν ἀπευκταίαν μὲν ἑκάστῳ, χρήσιμον
δὲ τῷ παντί.
Footnote 758:
ἐν ἀπευκταίῳ πράγματι.
Footnote 759:
Cf. 1 Tim. ii. 20, 21.