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Against Hermogenes

Chapter XXVIII.--A Curious Inconsistency in Hermogenes Exposed. Certain Expressions in The History of Creation Vindicated in The True Sense.

But we shall show not only that this condition ¹ agreed with this earth of ours, but that it did not agree with that other (insisted on by Hermogenes). For, inasmuch as pure Matter was thus subsistent with God, ² without the interposition indeed of any element at all (because as yet there existed nothing but itself and God), it could not of course have been invisible. Because, although Hermogenes contends that darkness was inherent in the substance of Matter, a position which we shall have to meet in its proper place, ³ yet darkness is visible even to a human being (for the very fact that there is the darkness is an evident one), much more is it so to God. If indeed it ⁴ had been invisible, its quality would not have been by any means discoverable. How, then, did Hermogenes find out ⁵ that that substance was "without form," and confused and disordered, which, as being invisible, was not palpable to his senses? If this mystery was revealed to him by God, he ought to give us his proof. I want to know also, whether (the substance in question) could have been described as "void." That certainly is "void" which is imperfect. Equally certain is it, that nothing can be imperfect but that which is made; it is imperfect when it is not fully made. ⁶ Certainly, you admit. Matter, therefore, which was not made at all, could not have been imperfect; and what was not imperfect was not "void." Having no beginning, because it was not made, it was also unsusceptible of any void-condition. ⁷ For this void-condition is an accident of beginning. The earth, on the contrary, which was made, was deservedly called "void." For as soon as it was made, it had the condition of being imperfect, previous to its completion.

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Adversus Hermogenem

XXVIII.

[1] Atquin non tantum probabimus istum habitum huic terrae competisse, sed et alii non competisse. Nam si nuda sic materia deo subiacebat nullo scilicet elemento obstruente, siquidem nondum quicquam erat praeter ipsam et deum, utique inuisibilis esse non poterat, quia etsi tenebras uolet in substantia fuisse materiae ---- cui articulo respondere debebimus suo ordine ----, etiam homini tenebrae uisibiles sunt ---- hoc enim ipsum quod sunt tenebrae uide[n]tur ----, nedum deo. Et utique si inuisibilis esset, nullo modo cognosceretur qualitas eius. Unde ergo compertus est Hermogenes informem et confusam et inquietam illam fuisse quae ut inuisibilis latebat? Aut si hoc a deo reuelatum est, probare debet. [2] Sic et an rudis dici potuerit expostulo. Certe enim rude illud est quod inperfectum est. Certe inperfectum non potest esse nisi quod factum est; quod enim minus factum est, inperfectum est. 'Certe', inquis. Ergo materia, quae facta non erat in totum, inperfecta esse non potuit; quae inperfecta non fuit, etiam rudis non fuit. Initium non habens, quia facta non fuit, caruit et rudimento; initii enim accidens est rudimentum. Terra uero, quae facta est, meruit et rudis dici; statim enim ut facta est, habuit inperfectae locum ante perfectionem.