wine

We speak, indeed, of the “wrath” of God. We do not, however, assert that it indicates any “passion” on His part, but that it is something which is assumed in order to discipline by stern means those sinners who have committed many and grievous sins. For that which is called God’s “wrath,” and “anger,” is a means of discipline; and that such a view is agreeable to Scripture, is evident from what is said in the sixth Psalm, “O Lord, rebuke me not in Thine anger, neither chasten me in Thy hot displeasure;” and also in Jeremiah, “O Lord, correct me, but with judgment: not in Thine anger, lest Thou bring me to nothing.” Any one, moreover, who reads in the second book of Kings of the “wrath” of God, inducing David to number the people, and finds from the first book of Chronicles that it was the devil who suggested this measure, will, on comparing together the two statements, easily see for what purpose the “wrath” is mentioned, of which “wrath,” as the Apostle Paul declares, all men are children: “We were by nature children of wrath, even as others.” Moreover, that “wrath” is no passion on the part of God, but that each one brings it upon himself by his sins, will be clear from the further statement of Paul: “Or despisest thou the riches of His goodness, and forbearance, and long-suffering, not knowing that the goodness of God leadeth thee to repentance? But after thy hardness and impenitent heart, treasurest up unto thyself wrath against the day of wrath, and revelation of the righteous judgment of God.” How, then, can any one treasure up for himself “wrath” against a “day of wrath,” if “wrath” be understood in the sense of “passion?” or how can the “passion of wrath” be a help to discipline? Besides, the Scripture, which tells us not to be angry at all, and which says in the thirty-seventh Psalm, “Cease from anger, and forsake wrath,” and which commands us by the mouth of Paul to “put off all these, anger, wrath, malice, blasphemy, filthy communication,” would not involve God in the same passion from which it would have us to be altogether free. It is manifest, further, that the language used regarding the wrath of God is to be understood figuratively from what is related of His “sleep,” from which, as if awaking Him, the prophet says: “Awake, why sleepest Thou, Lord?” and again: “Then the Lord awaked as one out of sleep, and like a mighty man that shouteth by reason of wine.” If, then, “sleep” must mean something else, and not what the first acceptation of the word conveys, why should not “wrath” also be understood in a similar way? The “threatenings,” again, are intimations of the [punishments] which are to befall the wicked: for it is as if one were to call the words of a physician “threats,” when he tells his patients, “I will have to use the knife, and apply cauteries, if you do not obey my prescriptions, and regulate your diet and mode of life in such a way as I direct you.” It is no human passions, then, which we ascribe to God, nor impious opinions which we entertain of Him; nor do we err when we present the various narratives concerning Him, drawn from the Scriptures themselves, after careful comparison one with another. For those who are wise ambassadors of the “word” have no other object in view than to free as far as they can their hearers from weak opinions, and to endue them with intelligence.

For, in the first place, he is of opinion that “thunders, and lightnings, and rains are not the works of God,”—thus showing more clearly at last his Epicurean leanings; and in the second place, that “even if one were to grant that these were the works of God, they are brought into existence not more for the support of us who are human beings, than for that of plants, and trees, and herbs, and thorns,”—maintaining, like a true Epicurean, that these things are the product of chance, and not the work of Providence. For if these things are of no more use to us than to plants, and trees, and herbs, and thorns, it is evident either that they do not proceed from Providence at all, or from a providence which does not provide for us in a greater degree than for trees, and herbs, and thorns. Now, either of these suppositions is impious in itself, and it would be foolish to refute such statements by answering any one who brought against us the charge of impiety; for it is manifest to every one, from what has been said, who is the person guilty of impiety. In the next place, he adds: “Although you may say that these things, viz. plants, and trees, and herbs, and thorns, grow for the use of men, why will you maintain that they grow for the use of men rather than for that of the most savage of irrational animals?” Let Celsus then say distinctly that the great diversity among the products of the earth is not the work of Providence, but that a certain fortuitous concurrence of atoms gave birth to qualities so diverse, and that it was owing to chance that so many kinds of plants, and trees, and herbs resemble one another, and that no disposing reason gave existence to them, and that they do not derive their origin from an understanding that is beyond all admiration. We Christians, however, who are devoted to the worship of the only God, who created these things, feel grateful for them to Him who made them, because not only for us, but also (on our account) for the animals which are subject to us, He has prepared such a home, seeing “He causeth the grass to grow for the cattle, and herb for the service of man, that He may bring forth food out of the earth, and wine that maketh glad the heart of man, and oil to make his face to shine, and bread which strengtheneth man’s heart.” But that He should have provided food even for the most savage animals is not matter of surprise, for these very animals are said by some who have philosophized [upon the subject] to have been created for the purpose of affording exercise to the rational creature. And one of our own wise men says somewhere: “Do not say, What is this? or Wherefore is that? for all things have been made for their uses. And do not say, What is this? or Wherefore is that? for everything shall be sought out in its season.”

He proceeds to repeat himself, and after saying a great deal which he had said before, and ridiculing the birth of God from a virgin,—to which we have already replied as we best could,—he adds the following: “If God had wished to send down His Spirit from Himself, what need was there to breathe it into the womb of a woman? For as one who knew already how to form men, He could also have fashioned a body for this person, without casting His own Spirit into so much pollution; and in this way He would not have been received with incredulity, if He had derived His existence immediately from above.” He has made these remarks, because he knows not the pure and virgin birth, unaccompanied by any corruption, of that body which was to minister to the salvation of men. For, quoting the sayings of the Stoics, and affecting not to know the doctrine about “things indifferent,” he thinks that the divine nature was cast amid pollution, and was stained either by being in the body of a woman, until a body was formed around it, or by assuming a body. And in this he acts like those who imagine that the sun’s rays are polluted by dung and by foul-smelling bodies, and do not remain pure amid such things. If, however, according to the view of Celsus, the body of Jesus had been fashioned without generation, those who beheld the body would at once have believed that it had not been formed by generation; and yet an object, when seen, does not at the same time indicate the nature of that from which it has derived its origin. For example, suppose that there were some honey [placed before one] which had not been manufactured by bees, no one could tell from the taste or sight that it was not their workmanship, because the honey which comes from bees does not make known its origin by the senses, but experience alone can tell that it does not proceed from them. In the same way, too, experience teaches that wine comes from the vine, for taste does not enable us to distinguish [the wine] which comes from the vine. In the same manner, therefore, the visible body does not make known the manner of its existence. And you will be induced to accept this view, by [regarding] the heavenly bodies, whose existence and splendour we perceive as we gaze at them; and yet, I presume, their appearance does not suggest to us whether they are created or uncreated; and accordingly different opinions have existed on these points. And yet those who say that they are created are not agreed as to the manner of their creation, for their appearance does not suggest it, although the force of reason may have discovered that they are created, and how their creation was effected.

He proceeds to repeat himself, and after saying a great deal which he had said before, and ridiculing the birth of God from a virgin,—to which we have already replied as we best could,—he adds the following: “If God had wished to send down His Spirit from Himself, what need was there to breathe it into the womb of a woman? For as one who knew already how to form men, He could also have fashioned a body for this person, without casting His own Spirit into so much pollution; and in this way He would not have been received with incredulity, if He had derived His existence immediately from above.” He has made these remarks, because he knows not the pure and virgin birth, unaccompanied by any corruption, of that body which was to minister to the salvation of men. For, quoting the sayings of the Stoics, and affecting not to know the doctrine about “things indifferent,” he thinks that the divine nature was cast amid pollution, and was stained either by being in the body of a woman, until a body was formed around it, or by assuming a body. And in this he acts like those who imagine that the sun’s rays are polluted by dung and by foul-smelling bodies, and do not remain pure amid such things. If, however, according to the view of Celsus, the body of Jesus had been fashioned without generation, those who beheld the body would at once have believed that it had not been formed by generation; and yet an object, when seen, does not at the same time indicate the nature of that from which it has derived its origin. For example, suppose that there were some honey [placed before one] which had not been manufactured by bees, no one could tell from the taste or sight that it was not their workmanship, because the honey which comes from bees does not make known its origin by the senses, but experience alone can tell that it does not proceed from them. In the same way, too, experience teaches that wine comes from the vine, for taste does not enable us to distinguish [the wine] which comes from the vine. In the same manner, therefore, the visible body does not make known the manner of its existence. And you will be induced to accept this view, by [regarding] the heavenly bodies, whose existence and splendour we perceive as we gaze at them; and yet, I presume, their appearance does not suggest to us whether they are created or uncreated; and accordingly different opinions have existed on these points. And yet those who say that they are created are not agreed as to the manner of their creation, for their appearance does not suggest it, although the force of reason may have discovered that they are created, and how their creation was effected.

We shall now proceed to the next statement of Celsus, and examine it with care: “If in obedience to the traditions of their fathers they abstain from such victims, they must also abstain from all animal food, in accordance with the opinions of Pythagoras, who thus showed his respect for the soul and its bodily organs. But if, as they say, they abstain that they may not eat along with demons, I admire their wisdom, in having at length discovered, that whenever they eat they eat with demons, although they only refuse to do so when they are looking upon a slain victim; for when they eat bread, or drink wine, or taste fruits, do they not receive these things, as well as the water they drink and the air they breathe, from certain demons, to whom have been assigned these different provinces of nature?” Here I would observe that I cannot see how those whom he speaks of as abstaining from certain victims, in accordance with the traditions of their fathers, are consequently bound to abstain from the flesh of all animals. We do not indeed deny that the divine word does seem to command something similar to this, when to raise us to a higher and purer life it says, “It is good neither to eat flesh, nor to drink wine, nor anything whereby thy brother stumbleth, or is offended, or is made weak;” and again, “Destroy not him with thy meat, for whom Christ died;” and again, “If meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend.”

We shall now proceed to the next statement of Celsus, and examine it with care: “If in obedience to the traditions of their fathers they abstain from such victims, they must also abstain from all animal food, in accordance with the opinions of Pythagoras, who thus showed his respect for the soul and its bodily organs. But if, as they say, they abstain that they may not eat along with demons, I admire their wisdom, in having at length discovered, that whenever they eat they eat with demons, although they only refuse to do so when they are looking upon a slain victim; for when they eat bread, or drink wine, or taste fruits, do they not receive these things, as well as the water they drink and the air they breathe, from certain demons, to whom have been assigned these different provinces of nature?” Here I would observe that I cannot see how those whom he speaks of as abstaining from certain victims, in accordance with the traditions of their fathers, are consequently bound to abstain from the flesh of all animals. We do not indeed deny that the divine word does seem to command something similar to this, when to raise us to a higher and purer life it says, “It is good neither to eat flesh, nor to drink wine, nor anything whereby thy brother stumbleth, or is offended, or is made weak;” and again, “Destroy not him with thy meat, for whom Christ died;” and again, “If meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend.”

Celsus afterwards states what is adduced by Jews and Christians alike in defence of abstinence from idol sacrifices, namely, that it is wrong for those who have dedicated themselves to the Most High God to eat with demons. What he brings forward against this view, we have already seen. In our opinion, a man can only be said to eat and drink with demons when he eats the flesh of what are called sacred victims, and when he drinks the wine poured out to the honour of the demons. But Celsus thinks that we cannot eat bread or drink wine in any way whatever, or taste fruits, or even take a draught of water, without eating and drinking with demons. He adds also, that the air which we breathe is received from demons, and that not an animal can breathe without receiving the air from the demons who are set over the air. If any one wishes to defend this statement of Celsus, let him show that it is not the divine angels of God, but demons, the whole race of whom are bad, that have been appointed to communicate all those blessings which have been mentioned. We indeed also maintain with regard not only to the fruits of the earth, but to every flowing stream and every breath of air, that the ground brings forth those things which are said to grow up naturally,—that the water springs in fountains, and refreshes the earth with running streams,—that the air is kept pure, and supports the life of those who breathe it only in consequence of the agency and control of certain beings whom we may call invisible husbandmen and guardians; but we deny that those invisible agents are demons. And if we might speak boldly, we would say that if demons have any share at all in these things, to them belong famine, blasting of the vine and fruit trees, pestilence among men and beasts: all these are the proper occupations of demons, who in the capacity of public executioners receive power at certain times to carry out the divine judgments, for the restoration of those who have plunged headlong into wickedness, or for the trial and discipline of the souls of the wise. For those who through all their afflictions preserve their piety pure and unimpaired, show their true character to all spectators, whether visible or invisible, who behold them; while those who are otherwise minded, yet conceal their wickedness, when they have their true character exposed by misfortunes, become manifest to themselves as well as to those whom we may also call spectators.

Celsus afterwards states what is adduced by Jews and Christians alike in defence of abstinence from idol sacrifices, namely, that it is wrong for those who have dedicated themselves to the Most High God to eat with demons. What he brings forward against this view, we have already seen. In our opinion, a man can only be said to eat and drink with demons when he eats the flesh of what are called sacred victims, and when he drinks the wine poured out to the honour of the demons. But Celsus thinks that we cannot eat bread or drink wine in any way whatever, or taste fruits, or even take a draught of water, without eating and drinking with demons. He adds also, that the air which we breathe is received from demons, and that not an animal can breathe without receiving the air from the demons who are set over the air. If any one wishes to defend this statement of Celsus, let him show that it is not the divine angels of God, but demons, the whole race of whom are bad, that have been appointed to communicate all those blessings which have been mentioned. We indeed also maintain with regard not only to the fruits of the earth, but to every flowing stream and every breath of air, that the ground brings forth those things which are said to grow up naturally,—that the water springs in fountains, and refreshes the earth with running streams,—that the air is kept pure, and supports the life of those who breathe it only in consequence of the agency and control of certain beings whom we may call invisible husbandmen and guardians; but we deny that those invisible agents are demons. And if we might speak boldly, we would say that if demons have any share at all in these things, to them belong famine, blasting of the vine and fruit trees, pestilence among men and beasts: all these are the proper occupations of demons, who in the capacity of public executioners receive power at certain times to carry out the divine judgments, for the restoration of those who have plunged headlong into wickedness, or for the trial and discipline of the souls of the wise. For those who through all their afflictions preserve their piety pure and unimpaired, show their true character to all spectators, whether visible or invisible, who behold them; while those who are otherwise minded, yet conceal their wickedness, when they have their true character exposed by misfortunes, become manifest to themselves as well as to those whom we may also call spectators.

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.

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.