disapprove

But since a rational animal not only has within itself these natural movements, but has moreover, to a greater extent than other animals, the power of reason, by which it can judge and determine regarding natural movements, and disapprove and reject some, while approving and adopting others, so by the judgment of this reason may the movements of men be governed and directed towards a commendable life. And from this it follows that, since the nature of this reason which is in man has within itself the power of distinguishing between good and evil, and while distinguishing possesses the faculty of selecting what it has approved, it may justly be deemed worthy of praise in choosing what is good, and deserving of censure in following that which is base or wicked. This indeed must by no means escape our notice, that in some dumb animals there is found a more regular movement than in others, as in hunting-dogs or war-horses, so that they may appear to some to be moved by a kind of rational sense. But we must believe this to be the result not so much of reason as of some natural instinct, largely bestowed for purposes of that kind. Now, as we had begun to remark, seeing that such is the nature of a rational animal, some things may happen to us human beings from without; and these, coming in contact with our sense of sight, or hearing, or any other of our senses, may incite and arouse us to good movements, or the contrary; and seeing they come to us from an external source, it is not within our own power to prevent their coming. But to determine and approve what use we ought to make of those things which thus happen, is the duty of no other than of that reason within us, i.e. of our own judgment; by the decision of which reason we use the incitement, which comes to us from without for that purpose, which reason approves, our natural movements being determined by its authority either to good actions or the reverse.

Our noble [friend], moreover, not satisfied with the objections which he has drawn from the Diagram, desires, in order to strengthen his accusations against us, who have nothing in common with it, to introduce certain other charges, which he adduces from the same [heretics], but yet as if they were from a different source. His words are: “And that is not the least of their marvels, for there are between the upper circles—those that are above the heavens—certain inscriptions of which they give the interpretation, and among others two words especially, ‘a greater and a less,’ which they refer to Father and Son.” Now, in the Diagram referred to, we found the greater and the lesser circle, upon the diameter of which was inscribed “Father and Son;” and between the greater circle (in which the lesser was contained) and another composed of two circles,—the outer one of which was yellow, and the inner blue,—a barrier inscribed in the shape of a hatchet. And above it, a short circle, close to the greater of the two former, having the inscription “Love;” and lower down, one touching the same circle, with the word “Life.” And on the second circle, which was intertwined with and included two other circles, another figure, like a rhomboid, [entitled] “The foresight of wisdom.” And within their point of common section was “The nature of wisdom.” And above their point of common section was a circle, on which was inscribed “Knowledge;” and lower down another, on which was the inscription, “Understanding.” We have introduced these matters into our reply to Celsus, to show to our readers that we know better than he, and not by mere report, those things, even although we also disapprove of them. Moreover, if those who pride themselves upon such matters profess also a kind of magic and sorcery,—which, in their opinion, is the summit of wisdom,—we, on the other hand, make no affirmation about it, seeing we never have discovered anything of the kind. Let Celsus, however, who has been already often convicted of false witness and irrational accusations, see whether he is not guilty of falsehood in these also, or whether he has not extracted and introduced into his treatise, statements taken from the writings of those who are foreigners and strangers to our Christian faith.