Chapter XIII. That God is One Only

As Moses declared concerning the God of all the world, ‘Hear, O Israel, the LORD our God is one LORD,’ [1] Plato again concurring with him teaches that there is one God as also one heaven, speaking thus in the Timaeus:

[PLATO] ‘Have we then been right in speaking of one heaven, or was it more correct to say that there are many and infinite?One, if indeed it is to have been created according to the pattern. For that which includes the ideals of all living creatures whatsoever cannot possibly be second to another.’ [2]

But that he has a knowledge of one God, even though in accordance with the custom of the Greeks he commonly speaks of them as many, is evident from the Epistle to Dionysius,in which, giving marks to distinguish his letters written in earnest from those thrown off at random, he said that he would put the name of ‘The gods’ as a sign at the head of those which contained nothing serious, but the name of ‘God’ at the head of those which were thoughtfully composed by him. Accordingly he thus speaks word for word: [3]

[PS.-PLATO] ‘With regard then to the distinctive mark concerning the letters which I may write seriously, and which not, though I suppose you remember it. nevertheless bear it in mind and give great attention to it. For there are many who bid me to write, whom it is not easy for me openly to refuse. So then the serious letter begins with “God,” and the less serious with “gods.” ‘

And the same author expressly acknowledges that he has learned the doctrine of the one ‘God’ from men of old, as he says in the Laws:

‘God then, as the old tradition says, holding the beginning and end and middle of all things that exist, passes straight through while travelling round in nature’s course. Justice is ever His companion, taking vengeance on those who depart from the divine law: and the man who is to be happy holds fast to her and follows on humbly in orderly array. But if any man lifted up by arrogance, or elated by riches or honours, or personal beauty, has his soul inflamed with youthfulness and folly combined with insolence, as feeling no need of a ruler or guide, but being competent even to guide others, he is left forsaken of God: and when he is thus forsaken, and has also taken to himself others of like mind, he prances about and throws all things into confusion, and to many he seems to be somebody, but after no long time pays to justice no contemptible penalty, and brings utter destruction upon himself as well as on his family and city.’ [4]

Thus Plato writes. And now beside the description, ‘God holding the beginning and end and middle of all things that exist,’ set thou this from Hebrew prophecy, ‘I God am first and I am with the last’:[5] and beside the sentence, ‘passes straight through while travelling on in nature’s course,’ set this, ‘His countenance doth behold uprightness.’ [6]

Also with the phrase, ‘Justice is ever His companion, taking vengeance on those who depart from the divine law,’ compare this, ‘Righteous is the LORD, and He loveth righteousness’;[7] and this, ‘Vengeance is Mine, I will repay, saith the LORD ‘;[8] and this, ‘For the Lord is an avenger, and repayeth them that work exceeding proudly’;[9] and with this, ‘the man who is to be happy holds fast to her and follows on humbly in orderly array,’ there agrees,’Thou shalt walk after the LORD thy God.’ [10] And with this, ‘But he that is lifted up by pride is left forsaken of God,’ agrees, ‘God resisteth the proud, but giveth grace unto the humble’;[11] and, ‘But the joy of the ungodly is a sudden fall.’ [12] These then are a few out of countless passages concerning Him who is God over all. But observe also the passages concerning the Second Cause.