characterize

But let us see whether we can find in holy Scripture any indications properly applicable to these heavenly existences. The following is the statement of the Apostle Paul: “The creature was made subject to vanity, not willingly, but by reason of Him who subjected the same in hope, because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.” To what vanity, pray, was the creature made subject, or what creature is referred to, or how is it said “not willingly,” or “in hope of what?” And in what way is the creature itself to be delivered from the bondage of corruption? Elsewhere, also, the same apostle says: “For the expectation of the creature waiteth for the manifestation of the sons of God.” And again in another passage, “And not only we, but the creation itself groaneth together, and is in pain until now.” And hence we have to inquire what are the groanings, and what are the pains. Let us see then, in the first place, what is the vanity to which the creature is subject. I apprehend that it is nothing else than the body; for although the body of the stars is ethereal, it is nevertheless material. Whence also Solomon appears to characterize the whole of corporeal nature as a kind of burden which enfeebles the vigour of the soul in the following language: “Vanity of vanities, saith the Preacher; all is vanity. I have looked, and seen all the works that are done under the sun; and, behold, all is vanity.” To this vanity, then, is the creature subject, that creature especially which, being assuredly the greatest in this world, holds also a distinguished principality of labour, i.e. the sun, and moon, and stars, are said to be subject to vanity, because they are clothed with bodies, and set apart to the office of giving light to the human race. “And this creature,” he remarks, “was subjected to vanity not willingly.” For it did not undertake a voluntary service to vanity, but because it was the will of Him who made it subject, and because of the promise of the Subjector to those who were reduced to this unwilling obedience, that when the ministry of their great work was performed, they were to be freed from this bondage of corruption and vanity when the time of the glorious redemption of God’s children should have arrived. And the whole of creation, receiving this hope, and looking for the fulfilment of this promise now, in the meantime, as having an affection for those whom it serves, groans along with them, and patiently suffers with them, hoping for the fulfilment of the promises. See also whether the following words of Paul can apply to those who, although not willingly, yet in accordance with the will of Him who subjected them, and in hope of the promises, were made subject to vanity, when he says, “For I could wish to be dissolved,” or “to return and be with Christ, which is far better.” For I think that the sun might say in like manner, “I would desire to be dissolved,” or “to return and be with Christ, which is far better.” Paul indeed adds, “Nevertheless, to abide in the flesh is more needful for you;” while the sun may say, “To abide in this bright and heavenly body is more necessary, on account of the manifestation of the sons of God.” The same views are to be believed and expressed regarding the moon and stars. Let us see now what is the freedom of the creature, or the termination of its bondage. When Christ shall have delivered up the kingdom to God even the Father, then also those living things, when they shall have first been made the kingdom of Christ, shall be delivered, along with the whole of that kingdom, to the rule of the Father, that when God shall be all in all, they also, since they are a part of all things, may have God in themselves, as He is in all things.

And now, as we find the apostle making mention of a spiritual body, let us inquire, to the best of our ability, what idea we are to form of such a thing. So far, then, as our understanding can grasp it, we consider a spiritual body to be of such a nature as ought to be inhabited not only by all holy and perfect souls, but also by all those creatures which will be liberated from the slavery of corruption. Respecting the body also, the apostle has said, “We have a house not made with hands, eternal in the heavens,” i.e. in the mansions of the blessed. And from this statement we may form a conjecture, how pure, how refined, and how glorious are the qualities of that body, if we compare it with those which, although they are celestial bodies, and of most brilliant splendour, were nevertheless made with hands, and are visible to our sight. But of that body it is said, that it is a house not made with hands, but eternal in the heavens. Since, then, those things “which are seen are temporal, but those things which are not seen are eternal,” all those bodies which we see either on earth or in heaven, and which are capable of being seen, and have been made with hands, but are not eternal, are far excelled in glory by that which is not visible, nor made with hands, but is eternal. From which comparison it may be conceived how great are the comeliness, and splendour, and brilliancy of a spiritual body; and how true it is, that “eye hath not seen, nor ear heard, nor hath it entered into the heart of man to conceive, what God hath prepared for them that love Him.” We ought not, however, to doubt that the nature of this present body of ours may, by the will of God, who made it what it is, be raised to those qualities of refinement, and purity, and splendour [which characterize the body referred to], according as the condition of things requires, and the deserts of our rational nature shall demand. Finally, when the world required variety and diversity, matter yielded itself with all docility throughout the diverse appearances and species of things to the Creator, as to its Lord and Maker, that He might educe from it the various forms of celestial and terrestrial beings. But when things have begun to hasten to that consummation that all may be one, as the Father is one with the Son, it may be understood as a rational inference, that where all are one, there will no longer be any diversity.

But what need is there to quote any more passages against Celsus, in order to prove that his words contain nothing which was not said long before among ourselves, since that has been sufficiently established by what we have said? It seems that what follows has some reference to this: “If you think that a Divine Spirit has descended from God to announce divine things to men, it is doubtless this same Spirit that reveals these truths; and it was under the same influence that men of old made known many important truths.” But he does not know how great is the difference between those things and the clear and certain teaching of those who say to us, “Thine incorruptible spirit is in all things, wherefore God chasteneth them by little and little that offend;” and of those who, among their other instructions, teach us that the words, “Receive ye the Holy Ghost,” refer to a degree of spiritual influence higher than that in the passage, “Ye shall be baptized with the Holy Ghost not many days hence.” But it is a difficult matter, even after much careful consideration, to perceive the difference between those who have received a knowledge of the truth and a notion of God at different intervals and for short periods of time, and those who are more fully inspired by God, who have constant communion with Him, and are always led by His Spirit. Had Celsus set himself to understand this, he would not have reproached us with ignorance, or forbidden us to characterize as “blind” those who believe that religion shows itself in such products of man’s mechanical art as images. For every one who sees with the eyes of his soul serves the Divine Being in no other way than in that which leads him ever to have regard to the Creator of all, to address his prayers to Him alone, and to do all things as in the sight of God, who sees us altogether, even to our thoughts. Our earnest desire then is both to see for ourselves, and to be leaders of the blind, to bring them to the Word of God, that He may take away from their minds the blindness of ignorance. And if our actions are worthy of Him who taught His disciples, “Ye are the light of the world,” and of the Word, who says, “The light shineth in darkness,” then we shall be light to those who are in darkness; we shall give wisdom to those who are without it, and we shall instruct the ignorant.