Chap. LIII.—The reasons of the hatred against the Christians are examined and refuted

Chap. LIII.—The Reasons of the Hatred Against the Christians are Examined and Refuted.

But they say that they do these things for the defence of their gods. In the first place, if they are gods, and have any power and influence, they have no need of the defence and protection of men, but they manifestly defend themselves. Or how is man able to hope for aid from them, if they are unable to average even their own injuries? Therefore it is a vain and foolish thing to wish to be avengers of the gods, except that their distrust is more apparent from this. For he who undertakes the protection of the god whom he worships, admits the worthlessness of that god; but if he worships him on this account, because he thinks him powerful, he ought not to wish to defend him, by whom he himself ought to be defended. We therefore act rightly. For when those defenders of false gods, who are rebellious against the true God, persecute His name in us, we resist not p. 244 either in deed or in word, but with meekness, and silence, and patience, we endure whatever cruelty is able to contrive against us. For we have confidence in God, from whom we expect that retribution will hereafter follow. Nor is this confidence ungrounded, since we have in some cases heard, and in other cases seen, the miserable ends of all those who have dared to commit this crime. Nor has any one had it in his power to insult God with impunity; but he who has been unwilling to learn by word has learned by his own punishment who is the true God.  

I should wish to know, when they compel men to sacrifice against their will, what reasoning they have with themselves, or to whom they make that offering. If it is made to the gods, that is not worship, nor an acceptable sacrifice, which is made by those who are displeasing to them, which is extorted by injury, which is enforced by pain. But if it is done to those whom they compel, it is plainly not a benefit, which any one would not receive, he even prefers rather to die. If it is a good to which you call me, why do you invite me with evil? why with blows, and not with words? why not by argument, but by bodily tortures? Whence it is manifest that that is an evil, to which you do not allure me willing, but drag me refusing. What folly is it to wish to consult the good of any one against his will! If any one, under the pressure of evils, attempts to have recourse to death, can you, if you either wrest the sword from his hand, or cut the halter, or drag him away from the precipice, or pour out the poison, boast yourself as the preserver of the man, when he, whom you think that you have preserved, does not thank you, and thinks that you have acted ill towards him, in averting from him the death which be desired, and in not permitting him to reach the end and rest from his labours? For a benefit ought not to be weighed according to the quality of the action, but according to the feelings of him who receives it. Why should you reckon as a benefit that which is an injury to me? Do you wish me to worship your gods, which I consider deadly to myself? If it is a good, I do not envy it. Enjoy your good by yourself. There is no reason why you should wish to succour my error, which I have undertaken by my judgment and inclination. If it is evil, why do you drag me to a participation in evil? Use your own fortune. I prefer to die in the practice of that which is good, than to live in evil.