implying

I do not know what led Celsus, when saying, “But what things were spoken or not spoken in the land of Judea, according to the custom of the country,” to use the words “or not spoken,” as though implying that he was incredulous, and that he suspected that those things which were written were never spoken. In fact, he is unacquainted with these times; and he does not know that those prophets who foretold the coming of Christ, predicted a multitude of other events many years beforehand. He adds, with the view of casting a slight upon the ancient prophets, that “they prophesied in the same way as we find them still doing among the inhabitants of Phœnicia and Palestine.” But he does not tell us whether he refers to persons who are of different principles from those of the Jews and Christians, or to persons whose prophecies are of the same character as those of the Jewish prophets. However it be, his statement is false, taken in either way. For never have any of those who have not embraced our faith done anything approaching to what was done by the ancient prophets; and in more recent times, since the coming of Christ, no prophets have arisen among the Jews, who have confessedly been abandoned by the Holy Spirit on account of their impiety towards God, and towards Him of whom their prophets spoke. Moreover, the Holy Spirit gave signs of His presence at the beginning of Christ’s ministry, and after His ascension He gave still more; but since that time these signs have diminished, although there are still traces of His presence in a few who have had their souls purified by the gospel, and their actions regulated by its influence. “For the holy spirit of discipline will flee deceit, and remove from thoughts that are without understanding.”

He adds, “And indeed he who, when speaking of God, asserts that there is only one who may be called Lord, speaks impiously, for he divides the kingdom of God, and raises a sedition therein, implying that there are separate factions in the divine kingdom, and that there exists one who is His enemy.” He might speak after this fashion, if he could prove by conclusive arguments that those who are worshipped as gods by the heathens are truly gods, and not merely evil spirits, which are supposed to haunt statues and temples and altars. But we desire not only to understand the nature of that divine kingdom of which we are continually speaking and writing, but also ourselves to be of those who are under the rule of God alone, so that the kingdom of God may be ours. Celsus, however, who teaches us to worship many gods, ought in consistency not to speak of “the kingdom of God,” but of “the kingdom of the gods.” There are therefore no factions in the kingdom of God, nor is there any god who is an adversary to Him, although there are some who, like the giants and Titans, in their wickedness wish to contend with God in company with Celsus, and those who declare war against Him who has by innumerable proofs established the claims of Jesus, and against Him who, as the Word, did, for the salvation of our race, show Himself before all the world in such a form as each was able to receive Him.

Afterwards he says: “If it were possible,” implying at the same time that he thought it most desirable, “that all the inhabitants of Asia, Europe, and Libya, Greeks and barbarians, all to the uttermost ends of the earth, were to come under one law;” but judging this quite impossible, he adds, “Any one who thinks this possible, knows nothing.” It would require careful consideration and lengthened argument to prove that it is not only possible, but that it will surely come to pass, that all who are endowed with reason shall come under one law. However, if we must refer to this subject, it will be with great brevity. The Stoics, indeed, hold that, when the strongest of the elements prevails, all things shall be turned into fire. But our belief is, that the Word shall prevail over the entire rational creation, and change every soul into His own perfection; in which state every one, by the mere exercise of his power, will choose what he desires, and obtain what he chooses. For although, in the diseases and wounds of the body, there are some which no medical skill can cure, yet we hold that in the mind there is no evil so strong that it may not be overcome by the Supreme Word and God. For stronger than all the evils in the soul is the Word, and the healing power that dwells in Him; and this healing He applies, according to the will of God, to every man. The consummation of all things is the destruction of evil, although as to the question whether it shall be so destroyed that it can never anywhere arise again, it is beyond our present purpose to say. Many things are said obscurely in the prophecies on the total destruction of evil, and the restoration to righteousness of every soul; but it will be enough for our present purpose to quote the following passage from Zephaniah: “Prepare and rise early; all the gleanings of their vineyards are destroyed. Therefore wait ye upon me, saith the Lord, on the day that I rise up for a testimony; for my determination is to gather the nations, that I may assemble the kings, to pour upon them mine indignation, even all my fierce anger: for all the earth shall be devoured with the fire of my jealousy. For then will I turn to the people a pure language, that they may all call upon the name of the Lord, to serve Him with one consent. From beyond the rivers of Ethiopia my suppliants, even the daughter of my dispersed, shall bring my offering. In that day shalt thou not be ashamed for all thy doings, wherein thou hast transgressed against me: for then I will take away out of the midst of thee them that rejoice in thy pride; and thou shalt no more be haughty because of my holy mountain. I will also leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the Lord. The remnant of Israel shall not do iniquity, nor speak lies; neither shall a deceitful tongue be found in their mouth: for they shall feed and lie down, and none shall make them afraid.” I leave it to those who are able, after a careful study of the whole subject, to unfold the meaning of this prophecy, and especially to inquire into the signification of the words, “When the whole earth is destroyed, there will be turned upon the peoples a language according to their race,” as things were before the confusion of tongues. Let them also carefully consider the promise, that all shall call upon the name of the Lord, and serve Him with one consent; also that all contemptuous reproach shall be taken away, and there shall be no longer any injustice, or vain speech, or a deceitful tongue. And thus much it seemed needful for me to say briefly, and without entering into elaborate details, in answer to the remark of Celsus, that he considered any agreement between the inhabitants of Asia, Europe, and Libya, as well Greeks as barbarians, was impossible. And perhaps such a result would indeed be impossible to those who are still in the body, but not to those who are released from it.