For, in the first place, he is of opinion that “thunders, and
lightnings, and rains are not the works of God,”—thus showing more
clearly at last his Epicurean leanings; and in the second place, that
“even if one were to grant that these were the works of God, they are
brought into existence not more for the support of us who are human
beings, than for that of plants, and trees, and herbs, and
thorns,”—maintaining, like a true Epicurean, that these things are the
product of chance, and not the work of Providence. For if these things
are of no more use to us than to plants, and trees, and herbs, and
thorns, it is evident either that they do not proceed from Providence at
all, or from a providence which does not provide for us in a greater
degree than for trees, and herbs, and thorns. Now, either of these
suppositions is impious in itself, and it would be foolish to refute
such statements by answering any one who brought against us the charge
of impiety; for it is manifest to every one, from what has been said,
who is the person guilty of impiety. In the next place, he adds:
“Although you may say that these things, viz. plants, and trees, and
herbs, and thorns, grow for the use of men, why will you maintain that
they grow for the use of men rather than for that of the most savage of
irrational animals?” Let Celsus then say distinctly that the great
diversity among the products of the earth is not the work of Providence,
but that a certain fortuitous concurrence of atoms[771] gave birth to
qualities so diverse, and that it was owing to chance that so many kinds
of plants, and trees, and herbs resemble one another, and that no
disposing reason gave existence to them,[772] and that they do _not_
derive their origin from an understanding that is beyond all admiration.
We Christians, however, who are devoted to the worship of the only God,
who created these things, feel grateful for them to Him who made them,
because not only for us, but also (on our account) for the animals which
are subject to us, He has prepared such a home,[773] seeing “He causeth
the grass to grow for the cattle, and herb for the service of man, that
He may bring forth food out of the earth, and wine that maketh glad the
heart of man, and oil to make his face to shine, and bread which
strengtheneth man’s heart.”[774] But that He should have provided food
even for the most savage animals is not matter of surprise, for these
very animals are said by some who have philosophized [upon the subject]
to have been created for the purpose of affording exercise to the
rational creature. And one of our own wise men says somewhere: “Do not
say, What is this? or Wherefore is that? for all things have been made
for their uses. And do not say, What is this? or Wherefore is that? for
everything shall be sought out in its season.”[775]
Footnote 771:
συντυχία τις ἀτόμων.
Footnote 772:
οὐδεὶς λόγος τεχνικὸς ὑπέστησεν αὐτά.
Footnote 773:
ἑστίαν.
Footnote 774:
Cf. Ps. civ. 14, 15.
Footnote 775:
Cf. Ecclus. xxxix. 21, and 16, 17.