Chapter XXVIII.
For with what purpose in view did Providence accomplish the marvels related of Aristeas? And to confer what benefit upon the human race did such remarkable events, as you regard them, take place? You cannot answer. But we, when we relate the events of the history of Jesus, have no ordinary defence to offer for their occurrence;--this, viz., that God desired to commend the doctrine of Jesus as a doctrine which was to save mankind, and which was based, indeed, upon the apostles as foundations of the rising [3516] edifice of Christianity, but which increased in magnitude also in the succeeding ages, in which not a few cures are wrought in the name of Jesus, and certain other manifestations of no small moment have taken place. Now what sort of person is Apollo, who enjoined the Metapontines to treat Aristeas as a god? And with what object does he do this? And what advantage was he procuring to the Metapontines from this divine worship, if they were to regard him as a god, who a little ago was a mortal? And yet the recommendations of Apollo (viewed by us as a demon who has obtained the honour of libation and sacrificial odours [3517] ) regarding this Aristeas appear to you to be worthy of consideration; while those of the God of all things, and of His holy angels, made known beforehand through the prophets--not after the birth of Jesus, but before He appeared among men--do not stir you up to admiration, not merely of the prophets who received the Divine Spirit, but of Him also who was the object of their predictions, whose entrance into life was so clearly predicted many years beforehand by numerous prophets, that the whole Jewish people who were hanging in expectation of the coming of Him who was looked for, did, after the advent of Jesus, fall into a keen dispute with each other; and that a great multitude of them acknowledged Christ, and believed Him to be the object of prophecy, while others did not believe in Him, but, despising the meekness of those who, on account of the teaching of Jesus, were unwilling to cause even the most trifling sedition, dared to inflict on Jesus those cruelties which His disciples have so truthfully and candidly recorded, without secretly omitting from their marvellous history of Him what seems to the multitude to bring disgrace upon the doctrine of Christianity. But both Jesus Himself and His disciples desired that His followers should believe not merely in His Godhead and miracles, as if He had not also been a partaker of human nature, and had assumed the human flesh which "lusteth against the Spirit;" [3518] but they saw also that the power which had descended into human nature, and into the midst of human miseries, and which had assumed a human soul and body, contributed through faith, along with its divine elements, to the salvation of believers, [3519] when they see that from Him there began the union of the divine with the human nature, in order that the human, by communion with the divine, might rise to be divine, not in Jesus alone, but in all those who not only believe, but [3520] enter upon the life which Jesus taught, and which elevates to friendship with God and communion with Him every one who lives according to the precepts of Jesus.
[3516] tes kataballomenes oikodomes.
[3517] tou kath' hemas daimonos, lachontos geras loibes te knisses te.
[3518] hos ou koinonesantos te anthropine phusei, oud' analabontos ten en anthropois sarka epithumousan kata tou pneumatos.
[3519] 'Alla gar kai ten katabasan eis anthropinen phusin kai eis anthropinas peristaseis dunamin, kai analabousan psuchen kai soma anthropinon, eoron ek tou pisteuesthai meta ton theioteron sumballomenen eis soterian tois pioteuousin.
[3520] meta tou pisteuein. Others read, meta to pisteuein.
Chapter XXIX.
According to Celsus, then, Apollo wished the Metapontines to treat Aristeas as a god. But as the Metapontines considered the evidence in favour of Aristeas being a man--and probably not a virtuous one--to be stronger than the declaration of the oracle to the effect that he was a god or worthy of divine honours, they for that reason would not obey Apollo, and consequently no one regarded Aristeas as a god. But with respect to Jesus we would say that, as it was of advantage to the human race to accept him as the Son of God--God come in a human soul and body--and as this did not seem to be advantageous to the gluttonous appetites [3521] of the demons which love bodies, and to those who deem them to be gods on that account, the demons that are on earth (which are supposed to be gods by those who are not instructed in the nature of demons), and also their worshippers, were desirous to prevent the spread of the doctrine of Jesus; for they saw that the libations and odours in which they greedily delighted were being swept away by the prevalence of the instructions of Jesus. But the God who sent Jesus dissipated all the conspiracies of the demons, and made the Gospel of Jesus to prevail throughout the whole world for the conversion and reformation of men, and caused Churches to be everywhere established in opposition to those of superstitious and licentious and wicked men; for such is the character of the multitudes who constitute the citizens [3522] in the assemblies of the various cities. Whereas the Churches of God which are instructed by Christ, when carefully contrasted with the assemblies of the districts in which they are situated, are as beacons [3523] in the world; for who would not admit that even the inferior members of the Church, and those who in comparison with the better are less worthy, are nevertheless more excellent than many of those who belong to the assemblies in the different districts?
[3521] lichneia.
[3522] toiauta gar ta pantachou politeuomena en tais ekklesiais ton poleon plethe.
[3523] phosteres. [Phil. ii. 15. Very noteworthy are the details of this and the following chapter, and their defiant comparisons.]