# Nicene and Post-Nicene Fathers: Series I/Volume IV/Manichaean Controversy/Concerning the Nature of Good/Chapter 42

Chapter 42.—Manichæan Blasphemies Concerning the Nature of God.
What can be compared to those blasphemies? Absolutely nothing, unless the errors of other sectaries be considered; but if that error be compared with itself in another aspect, of which we have not yet spoken, it will be convicted of far worse and more execrable blasphemy. For they say that some souls, which they will have to be of the substance of God and of absolutely the same nature, which have not sinned of their own accord, but have been overcome and oppressed by the race of darkness, which they call evil, for combating which they descended not of their own accord, but at the command of the Father, are fettered forever in the horrible sphere of darkness. So according to their sacrilegious vaporings, God liberated Himself in a certain part from a great evil, but again condemned Himself in another part, which He could not liberate, and triumphed over the enemy itself as if it had been vanquished from above. O criminal, incredible audacity, to believe, to speak, to proclaim such things about God! Which when they endeavor to defend, that with their eyes shut they may rush headlong into yet worse things, they say that the commingling of the evil nature does these things, in order that the good nature of God may suffer so great evils: for that this good nature in its own sphere could or can suffer no one of these things. As if a nature were lauded as incorruptible, because it does not hurt itself, and not because it cannot suffer hurt from another. Then if the nature of God hurt the nature of darkness, and the nature of darkness hurt the nature of God, there are therefore two evil things which hurt each other in turn, and the race of darkness was the better disposed, because if it committed hurt it did it unwillingly; for it did not wish to commit hurt, but to enjoy the good which belonged to God. But God wished to extinguish it, as Manichæus most openly raves forth in his epistle of the ruinous Foundation.  For forgetting that he had shortly before said: "But His most resplendent realms were so founded upon the shining and happy land, that they could never be either moved or shaken by any one;" he afterwards said: "But the Father of the most blessed light, knowing that great ruin and desolation which would arise from the darkness, threaten his holy worlds, unless he should send in opposition a deity excellent and renowned, mighty in strength, by whom he might at the same time overcome and destroy the race of darkness, which having been extinguished, the inhabitants of light would enjoy perpetual rest." Behold, he feared ruin and desolation that threatened his worlds! Assuredly they were so founded upon the shining and happy land that they never could be either moved or shaken by any one? Behold, from fear he wished to hurt the neighboring race, which he endeavored to destroy and extinguish, in order that the inhabitants of light might enjoy perpetual rest. Why did he not add, and perpetual bondage? Were not these souls that he fettered forever in the sphere of darkness, the inhabitants of light, of whom he says plainly, that "they have suffered themselves to err from their former bright nature?" when against his will he is compelled to say, that they sinned by free will, while he wishes to ascribe sin only to the necessity of the contrary nature: everywhere ignorant what to say, and as if he were himself already in the sphere of darkness which he invented, seeking, and not finding, how he may escape. But let him say what he will to the seduced and miserable men by whom he is honored far more highly than Christ, that at this price he may sell to them such long and sacrilegious fables. Let him say what he will, let him shut up, as it were, in a sphere, as in a prison, the race of darkness, and let him fasten outside the nature of light, to which he promised perpetual rest on the extinction of the enemy: behold, the penalty of light is worse than that of darkness; the penalty of the divine nature is worse than that of the adverse race. But since although the latter is in the midst of darkness it pertains to its nature to dwell in darkness; but souls which are the very same thing that God is, cannot be received, he says, into those peaceful realms, and are alienated from the life and liberty of the holy light, and are fettered in the aforesaid horrible sphere: whence he says, "Those souls shall adhere to the things that they have loved, having been left in the same sphere of darkness, bringing this upon themselves by their own deserts." Is not this assuredly free voluntary choice? See how insanely he ignores what he says, and by making self-contradictory statements wages a worse war against himself than against the God of the race of darkness itself. Accordingly, if the souls of light are damned, because they loved darkness, the race of darkness, which loved light, is unjustly damned. And the race of darkness indeed loved light from the beginning, violently, it may be, but yet so as to wish for its possession, not its extinction: but the nature of light wished to extinguish in war the darkness; therefore when vanquished it loved darkness. Choose which you will: whether it was compelled by necessity to love darkness, or seduced by free will. If by necessity, wherefore is it damned? if by free will, wherefore is the nature of God involved in so great iniquity? If the nature of God was compelled by necessity to love darkness, it did not vanquish, but was vanquished: if by free will, why do the wretches hesitate any longer to attribute the will to sin to the nature which God made out of nothing, lest they should thereby attribute it to the light which He begat?