So, with some such thoughts of the fair order of things, I returned home. But on the day following, that is today, as I came I saw two beings of the same race— I mean men— striking and abusing one another; and another, again, wishing to strip his neighbour. And now some began to venture upon a more terrible deed; for one stripped a corpse, and exposed again to the light of day a body that had been once hidden in the earth, and treated a form like his own with such insult as to leave the corpse to be food for dogs; while another bared his sword, and attacked a man like himself. And he wanted to procure safety by flight; but the other ceased not from pursuing, nor would control his anger. And why should I say more? It is enough that be attacked him, and at once smote him with his sword. So the wounded man became a sup pliant to his fellow, and spread out his hands in supplication, and was willing to give up his clothing, and only made a claim for life. But the other did not subdue his anger, nor pity his fellowman, nor would he see his own image in the being before him; but, like a wild beast, made preparations with his sword for feeding upon him. And now he was even putting his mouth to the body so like his own, such was the extent of his rage. And there was to be seen one man suffering injurious treatment, and another immediately stripping him, and not even covering with earth the body which he denuded of clothing. But, in addition to these, there was another who, robbing others of their marriage rights, wanted to insult his neighbour's wife, and urged her to turn to unlawful embraces, not wishing her husband to be father to a child of his own.
After that I began to believe the tragedies, and thought that the dinner of Thyestes had really taken place; and believed in the unlawful lust of Oinomaos, nor doubted of the strife in which brother drew the sword on brother.
So, after beholding such things as these, I began to inquire whence they arise, and what is their origin, and who is the author of such devices against men, whence came their discovery, and who is the teacher of them. Now to dare to say that God was the author of these things was impossible; for surely it could not even be said that they have from Him their substance, or their existence. For how were it possible to entertain these thoughts of God? For He is good, and the Creator of what is excellent, and to Him belongs nothing bad. Nay, it is His nature to take no pleasure in such things; but He forbids their production, and rejects those who delight in them, but admits into His presence those who avoid them. And how could it be anything but absurd to call God the maker of these things of which He disapproves? For He would not wish them not to be, if He had first been their creator; and He wishes those who approach Him to be imitators of Him.
Wherefore it seemed to me unreasonable to attribute these things to God, or to speak of them as having sprung from Him; though it must certainly be granted that it is possible for something to come into existence out of what has no existence, in case He made what is evil. For He who brought them into existence out of non-existence would not reduce them to the loss of it. And again, it must be said that there was once a time when God took pleasure in evil things, which now is not the case. Wherefore it seems to me impossible to say this of God. For it is unsuitable to His nature to attach this to Him. Wherefore it seemed to me that there is co-existent with Him somewhat which has the name of matter, from which He formed existing things, distinguishing between them with wise art, and arranging them in a fair order, from which also evil things seem to have come into being. For as this matter was without quality or form, and, besides this, was borne about without order, and was untouched by divine art, God bore no grudge against it, nor left it to be continually thus borne about, but began to work upon it, and wished to separate its best parts from its worst, and thus made all that it was fitting for God to make out of it; but so much of it as was like lees, so to speak, this being unfitted for being made into anything, He left as it was, since it was of no use to Him; and from this it seems to me that what is evil has now streamed down among men. This seemed to me the right view to take of these things. But, my friend, if you think that anything I have said is wrong, mention it, for I exceedingly desire to hear about these things.
Orthodoxus. I appreciate your readiness, my friend, and applaud your zeal about the subject; and as for the opinion which you have expressed respecting existing things, to the effect that God made them out of some underlying substance, I do not altogether find fault with it.For, truly, the origin of evil is a subject that has called out opinions from many men. Before you and me, no doubt, there have been many able men who have made the most searching inquiry into the matter. And some of them expressed the same opinion as you did, but others again represented God as the creator of these things, fearing to allow the existence of substance as coeval with Him; while the former, from fear of saying that God was the author of evil, thought fit to represent matter as coeval with Him. And it was the fate of both of these to fail to speak rightly on the subject, in consequence of their fear of God not being in agreement with an accurate knowledge of the truth.
But others declined to inquire about such a question at all, on the ground that such an inquiry is endless. As for me, however, my connection with you in friendship does not allow me to decline the subject of inquiry, especially when you announce your own purpose, that you are not swayed by prejudice—although you had your opinion about the condition of things derived from your conjectures—but say that you are confirmed in a desire of knowing the truth.
Wherefore I will willingly turn to the discussion of the question. But I wish this companion of mine here to listen to our conversation. For, indeed, he seems to have much the same opinions about these things as you have, wherefore I wish that you should both have a share in the discussion. For whatever I should say to you, situated as you are, I shall say just as much to him. If, then, you are indulgent enough to think I speak truly on this great subject, give an answer to each question I ask; for the result of this will be that you will gain a knowledge of the truth, and I shall not carry on my discussion with you at random.
Valentinian. I am ready to do as you say; and therefore be quite ready to ask those questions from which you think I may be able to gain an accurate knowledge of this important subject. For the object which I have set before myself is not the base one of gaining a victory, but that of becoming thoroughly acquainted with the truth. Wherefore apply yourself to the rest of the discussion.
Source: Concerning Free Will (New Advent)