Against Celsus 3.69

Celsus, adding what follows from his own view, says that “to change nature completely is extremely difficult.” But we, knowing that there is one nature of every rational soul, and maintaining that none was created evil by the Creator of the universe, but that many have become evil through their upbringing, perversions, and surroundings, so that in some wickedness has even become second nature, are persuaded that for the divine Word to change wickedness that has become second nature is not only not impossible but not even very difficult, if only one accepts that he must entrust himself to the God over all and do everything with reference to pleasing him; with whom it is not true that “the bad and the noble are held in one honor,” nor that “the idle man and the man who has done much die alike.” And if for some it is very difficult to change, the cause must be said to lie in their assent, which hesitates to accept that the God over all is a just judge for each of everything done in life. For choice and practice can do much even toward things that seem most difficult and, to speak with exaggeration, almost impossible. Or has human nature, when it wished to walk on a rope stretched on high across the middle of a theater, and to carry so many and such heavy weights at the same time, been able to do such a thing by practice and attention, but when it wishes to live according to virtue, is it unable, even if it had formerly been most wicked? But see whether one who says such things does not accuse the nature that created the rational animal rather than the one created, if it made human nature capable of such difficult things that are of no use, but incapable of its own blessedness. But this suffices in reply to “for to change nature completely is extremely difficult.” Next he says that “those without sin are better partners in life,” without making clear whom he calls “without sin,” those so from the beginning or those so by change. Those from the beginning are impossible; those by change are rarely found, and they become such by coming to the saving word; they do not come to the word already being such. For without the word, and the perfect word at that, it is impossible for a man to become sinless.