On Fugitives (76-80)

It is proper, therefore, for him who appears to have been involuntarily changed to say that this change has come upon him by the divine will, just as it is not proper for him to say so who has done evil of his

Having now said thus much in a philosophical spirit with respect to involuntary offences, he proceeds to legislate concerning the man who rises up to attack another, or who treacherously plots his death, saying, "But if any one attacks his neighbour so as to slay him by treachery, and he flees to God," that is to say to the place which has already been spoken of under a figure, from which life is given to all men. For he says also in another passage: "Whosoever shall flee thither shall live."

But is not everlasting life a fleeing for refuge to the living God? and is not a fleeing from his presence death? But if anyone sets upon another, he by all means is committing iniquity by deliberate purpose, and that which is done with treachery is liable to be accounted among voluntary actions, just as, on the other hand, that which is done without treachery is not subject to blame.

There is nothing therefore of the wicked actions which are done secretly, and treacherously, and of malice aforethought, which we can properly say are done through the will of God, but they are done only through our own will. For, as I have said before, the storehouses of wickedness are in us ourselves, and those of good alone are with God.

Whosoever therefore flees for refuge, that is to say, whosoever accuses not himself, but God as the cause of his offence, let him be punished, being deprived of that refuge to the altar which tends to salvation and security, and which is meant for suppliants alone. And is not this proper? For the altar is full of victims, in which there is no spot, I mean of innocent and thoroughly purified souls. But to pronounce the Deity the cause of evil is a spot which it is hard to cure, or rather which is altogether incurable.