nothing

But when Celsus speaks of heroes and demons, he starts a deeper question than he is aware of. For after the statement which he made in regard to service among men, that “the first master is injured when any of his servants wishes at the same time to serve another,” he adds, that “the same holds true of heroes, and other demons of that kind.” Now we must inquire of him what nature he thinks those heroes and demons possess of whom he affirms that he who serves one hero may not serve another, and he who serves one demon may not serve another, as though the former hero or demon would be injured in the same way as men are injured when they who serve them first afterwards give themselves to the service of others. Let him also state what loss he supposes those heroes or demons will suffer. For he will be driven either to plunge into endless absurdities, and first repeat, then retract his previous statements; or else to abandon his frivolous conjectures, and confess that he understands nothing of the nature of heroes and demons. And in regard to his statement, that men suffer injury when the servant of one man enters the service of a second master, the question arises: “What is the nature of the injury which is done to the former master by a servant who, while serving him, wishes at the same time to serve another?”

For if he answers, as one who is unlearned and ignorant of philosophy, that the injury sustained is one which regards things that are outside of us, it will be plainly manifest that he knows nothing of that famous saying of Socrates, “Anytus and Melitus may kill me, but they cannot injure me; for it is impossible that the better should ever be injured by the worse.” But if by injury he means a wicked impulse or an evil habit, it is plain that no injury of this kind would befall the wise, by one man serving two wise men in different places. If this sense does not suit his purpose, it is evident that his endeavours are vain to weaken the authority of the passage, “No man can serve two masters;” for these words can be perfectly true only when they refer to the service which we render to the Most High through His Son, who leadeth us to God. And we will not serve God as though He stood in need of our service, or as though He would be made unhappy if we ceased to serve Him; but we do it because we are ourselves benefited by the service of God, and because we are freed from griefs and troubles by serving the Most High God through His only begotten Son, the Word and Wisdom.

Again Celsus proceeds: “If you should tell them that Jesus is not the Son of God, but that God is the Father of all, and that He alone ought to be truly worshipped, they would not consent to discontinue their worship of him who is their leader in the sedition. And they call him Son of God, not out of any extreme reverence for God, but from an extreme desire to extol Jesus Christ.” We, however, have learned who the Son of God is, and know that He is “the brightness of His glory, and the express image of His person,” and “the breath of the power of God, and a pure influence flowing from the glory of the Almighty;” moreover, “the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of His goodness.” We know, therefore, that He is the Son of God, and that God is His Father. And there is nothing extravagant or unbecoming the character of God in the doctrine that He should have begotten such an only Son; and no one will persuade us that such a one is not a Son of the unbegotten God and Father. If Celsus has heard something of certain persons holding that the Son of God is not the Son of the Creator of the universe, that is a matter which lies between him and the supporters of such an opinion. Jesus is, then, not the leader of any seditious movement, but the promoter of peace. For He said to His disciples, “Peace I leave with you, my peace I give unto you;” and as He knew that it would be men of the world, and not men of God, who would wage war against us, he added, “Not as the world giveth peace, do I give peace unto you.” And even although we are oppressed in the world, we have confidence in Him who said, “In the world ye shall have tribulation; but be of good cheer, I have overcome the world.” And it is He whom we call Son of God—Son of that God, namely, whom, to quote the words of Celsus, “we most highly reverence;” and He is the Son who has been most highly exalted by the Father. Grant that there may be some individuals among the multitudes of believers who are not in entire agreement with us, and who incautiously assert that the Saviour is the Most High God; however, we do not hold with them, but rather believe Him when He says, “The Father who sent me is greater than I.” We would not therefore make Him whom we call Father inferior—as Celsus accuses us of doing—to the Son of God.

The remaining part of the extract given by Celsus seems to have been taken from some other form of heresy, and the whole jumbled together in strange confusion: “How is it, that while so many go about the well, no one goes down into it? Why dost thou shrink with fear when thou hast gone so far on the way? Answer: Thou art mistaken, for I lack neither courage nor weapons.” We who belong to the church which takes its name from Christ, assert that none of these statements are true. For he seems to have made them simply that they might harmonize with what he had said before; but they have no reference to us. For it is a principle with us, not to worship any god whom we merely “suppose” to exist, but Him alone who is the Creator of this universe, and of all things besides which are unseen by the eye of sense. These remarks of Celsus may apply to those who go on another road and tread other paths from us,—men who deny the Creator, and make to themselves another god under a new form, having nothing but the name of God, whom they esteem higher than the Creator; and with these may be joined any that there may be who say that the Son is greater than the God who rules all things. In reference to the precept that we ought not to serve two masters, we have already shown what appears to us the principle contained in it, when we proved that no sedition or disloyalty could be charged against the followers of Jesus their Lord, who confess that they reject every other lord, and serve Him alone who is the Son and Word of God.

Let us see what Celsus further says of God, and how he urges us to the use of those things which are properly called idol offerings, or, still better, offerings to demons, although, in his ignorance of what true sanctity is, and what sacrifices are well-pleasing to God, he call them “holy sacrifices.” His words are, “God is the God of all alike; He is good, He stands in need of nothing, and He is without jealousy. What, then, is there to hinder those who are most devoted to His service from taking part in public feasts?” I cannot see the connection which he fancies between God’s being good, and independent, and free from jealousy, and His devoted servants taking part in public feasts. I confess, indeed, that from the fact that God is good, and without want of anything, and free from jealousy, it would follow as a consequence that we might take part in public feasts, if it were proved that the public feasts had nothing wrong in them, and were grounded upon true views of the character of God, so that they resulted naturally from a devout service of God. If, however, the so-called public festivals can in no way be shown to accord with the service of God, but may on the contrary be proved to have been devised by men when occasion offered to commemorate some human events, or to set forth certain qualities of water or earth, or the fruits of the earth,—in that case, it is clear that those who wish to offer an enlightened worship to the Divine Being will act according to sound reason, and not take part in the public feasts. For “to keep a feast,” as one of the wise men of Greece has well said, “is nothing else than to do one’s duty;” and that man truly celebrates a feast who does his duty and prays always, offering up continually bloodless sacrifices in prayer to God. That therefore seems to me a most noble saying of Paul, “Ye observe days, and months, and times, and years. I am afraid of you, lest I have bestowed upon you labour in vain.”

Let us see what Celsus further says of God, and how he urges us to the use of those things which are properly called idol offerings, or, still better, offerings to demons, although, in his ignorance of what true sanctity is, and what sacrifices are well-pleasing to God, he call them “holy sacrifices.” His words are, “God is the God of all alike; He is good, He stands in need of nothing, and He is without jealousy. What, then, is there to hinder those who are most devoted to His service from taking part in public feasts?” I cannot see the connection which he fancies between God’s being good, and independent, and free from jealousy, and His devoted servants taking part in public feasts. I confess, indeed, that from the fact that God is good, and without want of anything, and free from jealousy, it would follow as a consequence that we might take part in public feasts, if it were proved that the public feasts had nothing wrong in them, and were grounded upon true views of the character of God, so that they resulted naturally from a devout service of God. If, however, the so-called public festivals can in no way be shown to accord with the service of God, but may on the contrary be proved to have been devised by men when occasion offered to commemorate some human events, or to set forth certain qualities of water or earth, or the fruits of the earth,—in that case, it is clear that those who wish to offer an enlightened worship to the Divine Being will act according to sound reason, and not take part in the public feasts. For “to keep a feast,” as one of the wise men of Greece has well said, “is nothing else than to do one’s duty;” and that man truly celebrates a feast who does his duty and prays always, offering up continually bloodless sacrifices in prayer to God. That therefore seems to me a most noble saying of Paul, “Ye observe days, and months, and times, and years. I am afraid of you, lest I have bestowed upon you labour in vain.”

Let us see what Celsus further says of God, and how he urges us to the use of those things which are properly called idol offerings, or, still better, offerings to demons, although, in his ignorance of what true sanctity is, and what sacrifices are well-pleasing to God, he call them “holy sacrifices.” His words are, “God is the God of all alike; He is good, He stands in need of nothing, and He is without jealousy. What, then, is there to hinder those who are most devoted to His service from taking part in public feasts?” I cannot see the connection which he fancies between God’s being good, and independent, and free from jealousy, and His devoted servants taking part in public feasts. I confess, indeed, that from the fact that God is good, and without want of anything, and free from jealousy, it would follow as a consequence that we might take part in public feasts, if it were proved that the public feasts had nothing wrong in them, and were grounded upon true views of the character of God, so that they resulted naturally from a devout service of God. If, however, the so-called public festivals can in no way be shown to accord with the service of God, but may on the contrary be proved to have been devised by men when occasion offered to commemorate some human events, or to set forth certain qualities of water or earth, or the fruits of the earth,—in that case, it is clear that those who wish to offer an enlightened worship to the Divine Being will act according to sound reason, and not take part in the public feasts. For “to keep a feast,” as one of the wise men of Greece has well said, “is nothing else than to do one’s duty;” and that man truly celebrates a feast who does his duty and prays always, offering up continually bloodless sacrifices in prayer to God. That therefore seems to me a most noble saying of Paul, “Ye observe days, and months, and times, and years. I am afraid of you, lest I have bestowed upon you labour in vain.”

Let us now see on what grounds Celsus urges us to make use of the idol offerings and the public sacrifices in the public feasts. His words are, “If these idols are nothing, what harm will there be in taking part in the feast? On the other hand, if they are demons, it is certain that they too are God’s creatures, and that we must believe in them, sacrifice to them according to the laws, and pray to them that they may be propitious.” In reference to this statement, it would be profitable for us to take up and clearly explain the whole passage of the First Epistle to the Corinthians, in which Paul treats of offerings to idols. The apostle draws from the fact that “an idol is nothing in the world,” the consequence that it is injurious to use things offered to idols; and he shows to those who have ears to hear on such subjects, that he who partakes of things offered to idols is worse than a murderer, for he destroys his own brethren, for whom Christ died. And further, he maintains that the sacrifices are made to demons; and from that he proceeds to show that those who join the table of demons become associated with the demons; and he concludes that a man cannot both be a partaker of the table of the Lord and of the table of demons. But since it would require a whole treatise to set forth fully all that is contained on this subject in the Epistle to the Corinthians, we shall content ourselves with this brief statement of the argument; for it will be evident to any one who carefully considers what has been said, that even if idols are nothing, nevertheless it is an awful thing to join in idol festivals. And even supposing that there are such beings as demons to whom the sacrifices are offered, it has been clearly shown that we are forbidden to take part in these festivals, when we know the difference between the table of the Lord and the table of demons. And knowing this, we endeavour as much as we can to be always partakers of the Lord’s table, and beware to the utmost of joining at any time the table of demons.

Let us now see on what grounds Celsus urges us to make use of the idol offerings and the public sacrifices in the public feasts. His words are, “If these idols are nothing, what harm will there be in taking part in the feast? On the other hand, if they are demons, it is certain that they too are God’s creatures, and that we must believe in them, sacrifice to them according to the laws, and pray to them that they may be propitious.” In reference to this statement, it would be profitable for us to take up and clearly explain the whole passage of the First Epistle to the Corinthians, in which Paul treats of offerings to idols. The apostle draws from the fact that “an idol is nothing in the world,” the consequence that it is injurious to use things offered to idols; and he shows to those who have ears to hear on such subjects, that he who partakes of things offered to idols is worse than a murderer, for he destroys his own brethren, for whom Christ died. And further, he maintains that the sacrifices are made to demons; and from that he proceeds to show that those who join the table of demons become associated with the demons; and he concludes that a man cannot both be a partaker of the table of the Lord and of the table of demons. But since it would require a whole treatise to set forth fully all that is contained on this subject in the Epistle to the Corinthians, we shall content ourselves with this brief statement of the argument; for it will be evident to any one who carefully considers what has been said, that even if idols are nothing, nevertheless it is an awful thing to join in idol festivals. And even supposing that there are such beings as demons to whom the sacrifices are offered, it has been clearly shown that we are forbidden to take part in these festivals, when we know the difference between the table of the Lord and the table of demons. And knowing this, we endeavour as much as we can to be always partakers of the Lord’s table, and beware to the utmost of joining at any time the table of demons.

Let us now see on what grounds Celsus urges us to make use of the idol offerings and the public sacrifices in the public feasts. His words are, “If these idols are nothing, what harm will there be in taking part in the feast? On the other hand, if they are demons, it is certain that they too are God’s creatures, and that we must believe in them, sacrifice to them according to the laws, and pray to them that they may be propitious.” In reference to this statement, it would be profitable for us to take up and clearly explain the whole passage of the First Epistle to the Corinthians, in which Paul treats of offerings to idols. The apostle draws from the fact that “an idol is nothing in the world,” the consequence that it is injurious to use things offered to idols; and he shows to those who have ears to hear on such subjects, that he who partakes of things offered to idols is worse than a murderer, for he destroys his own brethren, for whom Christ died. And further, he maintains that the sacrifices are made to demons; and from that he proceeds to show that those who join the table of demons become associated with the demons; and he concludes that a man cannot both be a partaker of the table of the Lord and of the table of demons. But since it would require a whole treatise to set forth fully all that is contained on this subject in the Epistle to the Corinthians, we shall content ourselves with this brief statement of the argument; for it will be evident to any one who carefully considers what has been said, that even if idols are nothing, nevertheless it is an awful thing to join in idol festivals. And even supposing that there are such beings as demons to whom the sacrifices are offered, it has been clearly shown that we are forbidden to take part in these festivals, when we know the difference between the table of the Lord and the table of demons. And knowing this, we endeavour as much as we can to be always partakers of the Lord’s table, and beware to the utmost of joining at any time the table of demons.

And we are not to believe in demons, although Celsus urges us to do so; but if we are to obey God, we must die, or endure anything sooner than obey demons. In the same way, we are not to propitiate demons; for it is impossible to propitiate beings that are wicked and that seek the injury of men. Besides, what are the laws in accordance with which Celsus would have us propitiate the demons? For if he means laws enacted in states, he must show that they are in agreement with the divine laws. But if that cannot be done, as the laws of many states are quite inconsistent with each other, these laws, therefore, must of necessity either be no laws at all in the proper sense of the word, or else the enactments of wicked men; and these we must not obey, for “we must obey God rather than men.” Away, then, with this counsel, which Celsus gives us, to offer prayer to demons: it is not to be listened to for a moment; for our duty is to pray to the Most High God alone, and to the only-begotten, the first-born of the whole creation, and to ask Him as our High Priest to present the prayers which ascend to Him from us, to His God and our God, to His Father and the Father of those who direct their lives according to His word. And as we would have no desire to enjoy the favour of those men who wish us to follow their wicked lives, and who give us their favour only on condition that we choose nothing opposed to their wishes, because their favour would make us enemies of God, who cannot be pleased with those who have such men for their friends,—in the same way those who are acquainted with the nature, the purposes, and the wickedness of demons, can never wish to obtain their favour.

And Christians have nothing to fear, even if demons should not be well-disposed to them; for they are protected by the supreme God, who is well pleased with their piety, and who sets His divine angels to watch over those who are worthy of such guardianship, so that they can suffer nothing from demons. He who by his piety possesses the favour of the Most High, who has accepted the guidance of Jesus, the “Angel of the great counsel,” being well contented with the favour of God through Christ Jesus, may say with confidence that he has nothing to suffer from the whole host of demons. “The Lord is my light and my salvation; whom shall I fear? The Lord is the strength of my life; of whom shall I be afraid? Though an host should encamp against me, my heart shall not fear.” So much, then, in reply to those statements of Celsus: “If they are demons, they too evidently belong to God, and they are to be believed, to be sacrificed to according to the laws, and prayers are to be offered to them that they may be propitious.”

And Christians have nothing to fear, even if demons should not be well-disposed to them; for they are protected by the supreme God, who is well pleased with their piety, and who sets His divine angels to watch over those who are worthy of such guardianship, so that they can suffer nothing from demons. He who by his piety possesses the favour of the Most High, who has accepted the guidance of Jesus, the “Angel of the great counsel,” being well contented with the favour of God through Christ Jesus, may say with confidence that he has nothing to suffer from the whole host of demons. “The Lord is my light and my salvation; whom shall I fear? The Lord is the strength of my life; of whom shall I be afraid? Though an host should encamp against me, my heart shall not fear.” So much, then, in reply to those statements of Celsus: “If they are demons, they too evidently belong to God, and they are to be believed, to be sacrificed to according to the laws, and prayers are to be offered to them that they may be propitious.”

And Christians have nothing to fear, even if demons should not be well-disposed to them; for they are protected by the supreme God, who is well pleased with their piety, and who sets His divine angels to watch over those who are worthy of such guardianship, so that they can suffer nothing from demons. He who by his piety possesses the favour of the Most High, who has accepted the guidance of Jesus, the “Angel of the great counsel,” being well contented with the favour of God through Christ Jesus, may say with confidence that he has nothing to suffer from the whole host of demons. “The Lord is my light and my salvation; whom shall I fear? The Lord is the strength of my life; of whom shall I be afraid? Though an host should encamp against me, my heart shall not fear.” So much, then, in reply to those statements of Celsus: “If they are demons, they too evidently belong to God, and they are to be believed, to be sacrificed to according to the laws, and prayers are to be offered to them that they may be propitious.”

The Psalmist bears witness that divine justice employs certain evil angels to inflict calamities upon men: “He cast upon them the fierceness of His anger, wrath, and indignation, and trouble, sent by evil angels.” Whether demons ever go beyond this when they are suffered to do what they are ever ready, though through the restraint put upon them they are not always able to do, is a question to be solved by that man who can conceive, in so far as human nature will allow, how it accords with the divine justice, that such multitudes of human souls are separated from the body while walking in the paths which lead to certain death. “For the judgments of God are so great,” that a soul which is still clothed with a mortal body cannot comprehend them; “and they cannot be expressed: therefore by unnurtured souls” they are not in any measure to be understood. And hence, too, rash spirits, by their ignorance in these matters, and by recklessly setting themselves against the Divine Being, multiply impious objections against providence. It is not from demons, then, that men receive any of those things which meet the necessities of life, and least of all ourselves, who have been taught to make a proper use of these things. And they who partake of corn and wine, and the fruits of trees, of water and of air, do not feed with demons, but rather do they feast with divine angels, who are appointed for this purpose, and who are as it were invited to the table of the pious man, who hearkens to the precept of the word, which says, “Whether ye eat or drink, or whatever ye do, do all to the glory of God.” And again, in another place it is written, “Do all things in the name of God.” When, therefore, we eat and drink and breathe to the glory of God, and act in all things according to what is right, we feast with no demons, but with divine angels: “For every creature is good, and nothing to be refused, if it be received with thanksgiving: for it is sanctified by the word of God and prayer.” But it could not be good, and it could not be sanctified, if these things were, as Celsus supposes, entrusted to the charge of demons.

But the angels, who are the true rulers and generals and ministers of God, do not, as Celsus supposes, “injure those who offend them;” and if certain demons, whom Celsus had in mind, do inflict evils, they show that they are wicked, and that they have received no office of the kind from God. And they even do injury to those who are under them, and who have acknowledged them as their masters; and accordingly, as it would seem that those who break through the regulations which prevail in any country in regard to matters of food, suffer for it if they are under the demons of that place, while those who are not under them, and have not submitted to their power, are free from all harm, and bid defiance to such spirits; although if, in ignorance of certain things, they have come under the power of other demons, they may suffer punishment from them. But the Christian—the true Christian, I mean—who has submitted to God alone and His Word, will suffer nothing from demons, for He is mightier than demons. And the Christian will suffer nothing, for “the angel of the Lord will encamp about them that fear Him, and will deliver them,” and his “angel,” who “always beholds the face of his Father in heaven,” offers up his prayers through the one High Priest to the God of all, and also joins his own prayers with those of the man who is committed to his keeping. Let not, then, Celsus try to scare us with threats of mischief from demons, for we despise them. And the demons, when despised, can do no harm to those who are under the protection of Him who can alone help all who deserve His aid; and He does no less than set His own angels over His devout servants, so that none of the hostile angels, nor even he who is called “the prince of this world,” can effect anything against those who have given themselves to God.

But the angels, who are the true rulers and generals and ministers of God, do not, as Celsus supposes, “injure those who offend them;” and if certain demons, whom Celsus had in mind, do inflict evils, they show that they are wicked, and that they have received no office of the kind from God. And they even do injury to those who are under them, and who have acknowledged them as their masters; and accordingly, as it would seem that those who break through the regulations which prevail in any country in regard to matters of food, suffer for it if they are under the demons of that place, while those who are not under them, and have not submitted to their power, are free from all harm, and bid defiance to such spirits; although if, in ignorance of certain things, they have come under the power of other demons, they may suffer punishment from them. But the Christian—the true Christian, I mean—who has submitted to God alone and His Word, will suffer nothing from demons, for He is mightier than demons. And the Christian will suffer nothing, for “the angel of the Lord will encamp about them that fear Him, and will deliver them,” and his “angel,” who “always beholds the face of his Father in heaven,” offers up his prayers through the one High Priest to the God of all, and also joins his own prayers with those of the man who is committed to his keeping. Let not, then, Celsus try to scare us with threats of mischief from demons, for we despise them. And the demons, when despised, can do no harm to those who are under the protection of Him who can alone help all who deserve His aid; and He does no less than set His own angels over His devout servants, so that none of the hostile angels, nor even he who is called “the prince of this world,” can effect anything against those who have given themselves to God.

In the next place, Celsus forgets that he is addressing Christians, who pray to God alone through Jesus; and mixing up other notions with theirs, he absurdly attributes them all to Christians. “If,” says he, “they who are addressed are called upon by barbarous names, they will have power, but no longer will they have any if they are addressed in Greek or Latin.” Let him, then, state plainly whom we call upon for help by barbarous names. Any one will be convinced that this is a false charge which Celsus brings against us, when he considers that Christians in prayer do not even use the precise names which divine Scripture applies to God; but the Greeks use Greek names, the Romans Latin names, and every one prays and sings praises to God as he best can, in his mother tongue. For the Lord of all the languages of the earth hears those who pray to Him in each different tongue, hearing, if I may so say, but one voice, expressing itself in various dialects. For the Most High is not as one of those who select one language, barbarian or Greek, knowing nothing of any other, and caring nothing for those who speak in other tongues.

In the next place, Celsus forgets that he is addressing Christians, who pray to God alone through Jesus; and mixing up other notions with theirs, he absurdly attributes them all to Christians. “If,” says he, “they who are addressed are called upon by barbarous names, they will have power, but no longer will they have any if they are addressed in Greek or Latin.” Let him, then, state plainly whom we call upon for help by barbarous names. Any one will be convinced that this is a false charge which Celsus brings against us, when he considers that Christians in prayer do not even use the precise names which divine Scripture applies to God; but the Greeks use Greek names, the Romans Latin names, and every one prays and sings praises to God as he best can, in his mother tongue. For the Lord of all the languages of the earth hears those who pray to Him in each different tongue, hearing, if I may so say, but one voice, expressing itself in various dialects. For the Most High is not as one of those who select one language, barbarian or Greek, knowing nothing of any other, and caring nothing for those who speak in other tongues.

He then goes on to rail against us after the manner of old wives. “You,” says he, “mock and revile the statues of our gods; but if you had reviled Bacchus or Hercules in person, you would not perhaps have done so with impunity. But those who crucified your God when present among men, suffered nothing for it, either at the time or during the whole of their lives. And what new thing has there happened since then to make us believe that he was not an impostor, but the Son of God? And forsooth, he who sent his Son with certain instructions for mankind, allowed him to be thus cruelly treated, and his instructions to perish with him, without ever during all this long time showing the slightest concern. What father was ever so inhuman? Perhaps, indeed, you may say that he suffered so much, because it was his wish to bear what came to him. But it is open to those whom you maliciously revile, to adopt the same language, and say that they wish to be reviled, and therefore they bear it with patience; for it is best to deal equally with both sides,—although these [gods] severely punish the scorner, so that he must either flee and hide himself, or be taken and perish.” Now to these statements I would answer that we revile no one, for we believe that “revilers will not inherit the kingdom of God.” And we read, “Bless them that curse you; bless, and curse not;” also, “Being reviled, we bless.” And even although the abuse which we pour upon another may seem to have some excuse in the wrong which we have received from him, yet such abuse is not allowed by the word of God. And how much more ought we to abstain from reviling others, when we consider what a great folly it is! And it is equally foolish to apply abusive language to stone or gold or silver, turned into what is supposed to be the form of God by those who have no knowledge of God. Accordingly, we throw ridicule not upon lifeless images, but upon those only who worship them. Moreover, if certain demons reside in certain images, and one of them passes for Bacchus, another for Hercules, we do not vilify them: for, on the one hand, it would be useless; and, on the other, it does not become one who is meek, and peaceful, and gentle in spirit, and who has learnt that no one among men or demons is to be reviled, however wicked he may be.

There is an inconsistency into which, strangely enough, Celsus has fallen unawares. Those demons or gods whom he extolled a little before, he now shows to be in fact the vilest of creatures, punishing more for their own revenge than for the improvement of those who revile them. His words are, “If you had reviled Bacchus or Hercules when present in person, you would not have escaped with impunity.” How any one can hear without being present in person, I leave any one who will to explain; as also those other questions, “Why he is sometimes present, and sometimes absent?” and, “What is the business which takes demons away from place to place?” Again, when he says, “Those who crucified your God himself, suffered no harm for doing so,” he supposes that it is the body of Jesus extended on the cross and slain, and not His divine nature, that we call God; and that it was as God that Jesus was crucified and slain. As we have already dwelt at length on the sufferings which Jesus suffered as a man, we shall purposely say no more here, that we may not repeat what we have said already. But when he goes on to say that “those who inflicted death upon Jesus suffered nothing afterwards through so long a time,” we must inform him, as well as all who are disposed to learn the truth, that the city in which the Jewish people called for the crucifixion of Jesus with shouts of “Crucify him, crucify him,” preferring to have the robber set free, who had been cast into prison for sedition and murder, and Jesus, who had been delivered through envy, to be crucified,—that this city not long afterwards was attacked, and, after a long siege, was utterly overthrown and laid waste; for God judged the inhabitants of that place unworthy of living together the life of citizens. And yet, though it may seem an incredible thing to say, God spared this people in delivering them to their enemies; for He saw that they were incurably averse to any amendment, and were daily sinking deeper and deeper into evil. And all this befell them, because the blood of Jesus was shed at their instigation and on their land; and the land was no longer able to bear those who were guilty of so fearful a crime against Jesus.

In the next place, Celsus, after referring to the enthusiasm with which men will contend unto death rather than abjure Christianity, adds strangely enough some remarks, in which he wishes to show that our doctrines are similar to those delivered by the priests at the celebration of the heathen mysteries. He says, “Just as you, good sir, believe in eternal punishments, so also do the priests who interpret and initiate into the sacred mysteries. The same punishments with which you threaten others, they threaten you. Now it is worthy of examination, which of the two is more firmly established as true; for both parties contend with equal assurance that the truth is on their side. But if we require proofs, the priests of the heathen gods produce many that are clear and convincing, partly from wonders performed by demons, and partly from the answers given by oracles, and various other modes of divination.” He would, then, have us believe that we and the interpreters of the mysteries equally teach the doctrine of eternal punishment, and that it is a matter for inquiry on which side of the two the truth lies. Now I should say that the truth lies with those who are able to induce their hearers to live as men who are convinced of the truth of what they have heard. But Jews and Christians have been thus affected by the doctrines they hold about what we speak of as the world to come, and the rewards of the righteous, and the punishments of the wicked. Let Celsus then, or any one who will, show us who have been moved in this way in regard to eternal punishments by the teaching of heathen priests and mystagogues. For surely the purpose of him who brought to light this doctrine was not only to reason upon the subject of punishments, and to strike men with terror of them, but to induce those who heard the truth to strive with all their might against those sins which are the causes of punishment. And those who study the prophecies with care, and are not content with a cursory perusal of the predictions contained in them, will find them such as to convince the intelligent and sincere reader that the Spirit of God was in those men, and that with their writings there is nothing in all the works of demons, responses of oracles, or sayings of soothsayers, for one moment to be compared.

Let us see in what terms Celsus next addresses us: “Besides, is it not most absurd and inconsistent in you, on the one hand, to make so much of the body as you do—to expect that the same body will rise again, as though it were the best and most precious part of us; and yet, on the other, to expose it to such tortures as though it were worthless? But men who hold such notions, and are so attached to the body, are not worthy of being reasoned with; for in this and in other respects they show themselves to be gross, impure, and bent upon revolting without any reason from the common belief. But I shall direct my discourse to those who hope for the enjoyment of eternal life with God by means of the soul or mind, whether they choose to call it a spiritual substance, an intelligent spirit, holy and blessed, or a living soul, or the heavenly and indestructible offspring of a divine and incorporeal nature, or by whatever name they designate the spiritual nature of man. And they are rightly persuaded that those who live well shall be blessed, and the unrighteous shall all suffer everlasting punishments. And from this doctrine neither they nor any other should ever swerve.” Now, as he has often already reproached us for our opinions on the resurrection, and as we have on these occasions defended our opinions in what seemed to us a reasonable way, we do not intend, at each repetition of the one objection, to go into a repetition of our defence. Celsus makes an unfounded charge against us when he ascribes to us the opinion that “there is nothing in our complex nature better or more precious than the body;” for we hold that far beyond all bodies is the soul, and especially the reasonable soul; for it is the soul, and not the body, which bears the likeness of the Creator. For, according to us, God is not corporeal, unless we fall into the absurd errors of the followers of Zeno and Chrysippus.

Celsus, however, suspecting that the tendency of such teaching as he here gives is to lead to magic, and dreading that harm may arise from these statements, adds: “Care, however, must be taken lest any one, by familiarizing his mind with these matters, should become too much engrossed with them, and lest, through an excessive regard for the body, he should have his mind turned away from higher things, and allow them to pass into oblivion. For perhaps we ought not to despise the opinion of those wise men who say that most of the earth-demons are taken up with carnal indulgence, blood, odours, sweet sounds, and other such sensual things; and therefore they are unable to do more than heal the body, or foretell the fortunes of men and cities, and do other such things as relate to this mortal life.” If there is, then, such a dangerous tendency in this direction, as even the enemy of the truth of God confesses, how much better is it to avoid all danger of giving ourselves too much up to the power of such demons, and of becoming turned aside from higher things, and suffering them to pass into oblivion through an excessive attention to the body; by entrusting ourselves to the Supreme God through Jesus Christ, who has given us such instruction, and asking of Him all help, and the guardianship of holy and good angels, to defend us from the earth-spirits intent on lust, and blood, and sacrificial odours, and strange sounds, and other sensual things! For even, by the confession of Celsus, they can do nothing more than cure the body. But, indeed, I would say that it is not clear that these demons, however much they are reverenced, can even cure the body. But in seeking recovery from disease, a man must either follow the more ordinary and simple method, and have recourse to medical art; or if he would go beyond the common methods adopted by men, he must rise to the higher and better way of seeking the blessing of Him who is God over all, through piety and prayers.

In a former passage, Celsus had spoken at length on the subject of oracles, and had referred us to their answers as being the voice of the gods; but now he makes amends, and confesses that “those who foretell the fortunes of men and cities, and concern themselves about mortal affairs, are earth-spirits, who are given up to fleshly lust, blood, odours, sweet sounds, and other such things, and who are unable to rise above these sensual objects.” Perhaps, when we opposed the theological teaching of Celsus in regard to oracles, and the honour done to those called gods, some one might suspect us of impiety when we alleged that these were stratagems of demoniacal powers, to draw men away to carnal indulgence. But any who entertained this suspicion against us, may now believe that the statements put forth by Christians were well-founded, when they see the above passage from the writings of one who is a professed adversary of Christianity, but who now at length writes as one who has been overcome by the spirit of truth. Although, therefore, Celsus says that “we must offer sacrifices to them, in so far as they are profitable to us, for to offer them indiscriminately is not allowed by reason,” yet we are not to offer sacrifices to demons addicted to blood and odours; nor is the Divine Being to be profaned in our minds, by being brought down to the level of wicked demons. If Celsus had carefully weighed the meaning of the word “profitable,” and had considered that the truest profit lies in virtue and in virtuous action, he would not have applied the phrase “as far as it is profitable” to the service of such demons, as he has acknowledged them to be. If, then, health of body and success in life were to come to us on condition of our serving such demons, we should prefer sickness and misfortune accompanied with the consciousness of our being truly devoted to the will of God. For this is preferable to being mortally diseased in mind, and wretched through being separate and outcasts from God, though healthy in body and abounding in earthly prosperity. And we would rather go for help to one who seeks nothing whatever but the well-being of men and of all rational creatures, than to those that delight in blood and sacrificial odours.

After having said so much of the demons, and of their fondness for blood and the odour of sacrifices, Celsus adds, as though wishing to retract the charge he had made: “The more just opinion is, that demons desire nothing and need nothing, but that they take pleasure in those who discharge towards them offices of piety.” If Celsus believed this to be true, he should have said so, instead of making his previous statements. But, indeed, human nature is never utterly forsaken by God and His only-begotten Son, the truth. Wherefore even Celsus spoke the truth when he made the demons take pleasure in the blood and smoke of victims; although, by the force of his own evil nature, he falls back into his errors, and compares demons with men who rigorously discharge every duty, even to those who show no gratitude; while to those who are grateful they abound in acts of kindness. Here Celsus appears to me to get into confusion. At one time his judgment is darkened by the influence of demons, and at another he recovers from their deluding power, and gets some glimpses of the truth. For again he adds: “We must never in any way lose our hold of God, whether by day or by night, whether in public or in secret, whether in word or in deed, but in whatever we do, or abstain from doing.” That is, as I understand it, whatever we do in public, in all our actions, in all our words, “let the soul be constantly fixed upon God.” And yet again, as though, after struggling in argument against the insane inspirations of demons, he were completely overcome by them, he adds: “If this is the case, what harm is there in gaining the favour of the rulers of the earth, whether of a nature different from ours, or human princes and kings? For these have gained their dignity through the instrumentality of demons.” In a former part, Celsus did his utmost to debase our souls to the worship of demons; and now he wishes us to seek the favour of kings and princes, of whom, as the world and all history are full of them, I do not consider it necessary to quote examples.

After having said so much of the demons, and of their fondness for blood and the odour of sacrifices, Celsus adds, as though wishing to retract the charge he had made: “The more just opinion is, that demons desire nothing and need nothing, but that they take pleasure in those who discharge towards them offices of piety.” If Celsus believed this to be true, he should have said so, instead of making his previous statements. But, indeed, human nature is never utterly forsaken by God and His only-begotten Son, the truth. Wherefore even Celsus spoke the truth when he made the demons take pleasure in the blood and smoke of victims; although, by the force of his own evil nature, he falls back into his errors, and compares demons with men who rigorously discharge every duty, even to those who show no gratitude; while to those who are grateful they abound in acts of kindness. Here Celsus appears to me to get into confusion. At one time his judgment is darkened by the influence of demons, and at another he recovers from their deluding power, and gets some glimpses of the truth. For again he adds: “We must never in any way lose our hold of God, whether by day or by night, whether in public or in secret, whether in word or in deed, but in whatever we do, or abstain from doing.” That is, as I understand it, whatever we do in public, in all our actions, in all our words, “let the soul be constantly fixed upon God.” And yet again, as though, after struggling in argument against the insane inspirations of demons, he were completely overcome by them, he adds: “If this is the case, what harm is there in gaining the favour of the rulers of the earth, whether of a nature different from ours, or human princes and kings? For these have gained their dignity through the instrumentality of demons.” In a former part, Celsus did his utmost to debase our souls to the worship of demons; and now he wishes us to seek the favour of kings and princes, of whom, as the world and all history are full of them, I do not consider it necessary to quote examples.

Moreover, we are to despise ingratiating ourselves with kings or any other men, not only if their favour is to be won by murders, licentiousness, or deeds of cruelty, but even if it involves impiety towards God, or any servile expressions of flattery and obsequiousness, which things are unworthy of brave and high-principled men, who aim at joining with their other virtues that highest of virtues, patience and fortitude. But whilst we do nothing which is contrary to the law and word of God, we are not so mad as to stir up against us the wrath of kings and princes, which will bring upon us sufferings and tortures, or even death. For we read: “Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God.” These words we have in our exposition of the Epistle to the Romans, to the best of our ability, explained at length, and with various applications; but for the present we have taken them in their more obvious and generally received acceptation, to meet the saying of Celsus, that “it is not without the power of demons that kings have been raised to their regal dignity.” Here much might be said on the constitution of kings and rulers, for the subject is a wide one, embracing such rulers as reign cruelly and tyrannically, and such as make the kingly office the means of indulging in luxury and sinful pleasures. We shall therefore, for the present, pass over the full consideration of this subject. We will, however, never swear by “the fortune of the king,” nor by aught else that is considered equivalent to God. For if the word “fortune” is nothing but an expression for the uncertain course of events, as some say, although they seem not to be agreed, we do not swear by that as God which has no existence, as though it did really exist and was able to do something, lest we should bind ourselves by an oath to things which have no existence. If, on the other hand (as is thought by others, who say that to swear by the fortune of the king of the Romans is to swear by his demon), what is called the fortune of the king is in the power of demons, then in that case we must die sooner than swear by a wicked and treacherous demon, that ofttimes sins along with the man of whom it gains possession, and sins even more than he.

Moreover, we are to despise ingratiating ourselves with kings or any other men, not only if their favour is to be won by murders, licentiousness, or deeds of cruelty, but even if it involves impiety towards God, or any servile expressions of flattery and obsequiousness, which things are unworthy of brave and high-principled men, who aim at joining with their other virtues that highest of virtues, patience and fortitude. But whilst we do nothing which is contrary to the law and word of God, we are not so mad as to stir up against us the wrath of kings and princes, which will bring upon us sufferings and tortures, or even death. For we read: “Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God.” These words we have in our exposition of the Epistle to the Romans, to the best of our ability, explained at length, and with various applications; but for the present we have taken them in their more obvious and generally received acceptation, to meet the saying of Celsus, that “it is not without the power of demons that kings have been raised to their regal dignity.” Here much might be said on the constitution of kings and rulers, for the subject is a wide one, embracing such rulers as reign cruelly and tyrannically, and such as make the kingly office the means of indulging in luxury and sinful pleasures. We shall therefore, for the present, pass over the full consideration of this subject. We will, however, never swear by “the fortune of the king,” nor by aught else that is considered equivalent to God. For if the word “fortune” is nothing but an expression for the uncertain course of events, as some say, although they seem not to be agreed, we do not swear by that as God which has no existence, as though it did really exist and was able to do something, lest we should bind ourselves by an oath to things which have no existence. If, on the other hand (as is thought by others, who say that to swear by the fortune of the king of the Romans is to swear by his demon), what is called the fortune of the king is in the power of demons, then in that case we must die sooner than swear by a wicked and treacherous demon, that ofttimes sins along with the man of whom it gains possession, and sins even more than he.

And to regard these myths in a figurative sense, and consider Minerva as representing prudence, let any one show what were the actual facts of her history, upon which this allegory is based. For, supposing honour was given to Minerva as having been a woman of ancient times, by those who instituted mysteries and ceremonies for their followers, and who wished her name to be celebrated as that of a goddess, much more are we forbidden to pay divine honours to Minerva, if we are not permitted to worship so glorious an object as the sun, although we may celebrate its glory. Celsus, indeed, says that “we seem to do the greater honour to the great God when we sing hymns in honour of the sun and Minerva;” but we know it to be the opposite of that. For we sing hymns to the Most High alone, and His Only-begotten, who is the Word and God; and we praise God and His Only-begotten, as do also the sun, the moon, the stars, and all the host of heaven. For these all form a divine chorus, and unite with the just among men in celebrating the praises of the Most High God and His Only-begotten. We have already said that we must not swear by a human king, or by what is called “the fortune of the king.” It is therefore unnecessary for us again to refute these statements: “If you are commanded to swear by a human king, there is nothing wrong in that. For to him has been given whatever there is upon earth; and whatever you receive in this life, you receive from him.” We deny, however, that all things which are on the earth have been given to the king, or that whatever we receive in this life we receive from him. For whatever we receive rightly and honourably we receive from God, and by His providence, as ripe fruits, and “corn which strengtheneth man’s heart, and the pleasant vine, and wine which rejoiceth the heart of man.” And moreover, the fruit of the olive-tree, to make his face to shine, we have from the providence of God.

and adds: “If you set aside this maxim, you will deservedly suffer for it at the hands of the king. For if all were to do the same as you, there would be nothing to prevent his being left in utter solitude and desertion, and the affairs of the earth would fall into the hands of the wildest and most lawless barbarians; and then there would no longer remain among men any of the glory of your religion or of the true wisdom.” If, then, “there shall be one lord, one king,” he must be, not the man “whom the son of crafty Saturn appointed,” but the man to whom He gave the power, who “removeth kings and setteth up kings,” and who “raiseth up the useful man in time of need upon earth.” For kings are not appointed by that son of Saturn, who, according to Grecian fable, hurled his father from his throne, and sent him down to Tartarus (whatever interpretation may be given to this allegory), but by God, who governs all things, and who wisely arranges whatever belongs to the appointment of kings. We therefore do set aside the maxim contained in the line,

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.