Chapter LXXIII.
After this he again slanders the ambassador of Christianity, and gives out regarding him that he relates "ridiculous things," although he does not show or clearly point out what are the things which he calls "ridiculous." And in his slanders he says that "no wise man believes the Gospel, being driven away by the multitudes who adhere to it." And in this he acts like one who should say that owing to the multitude of those ignorant persons who are brought into subjection to the laws, no wise man would yield obedience to Solon, for example, or to Lycurgus, or Zaleucus, or any other legislator, and especially if by wise man he means one who is wise (by living) in conformity with virtue. For, as with regard to these ignorant persons, the legislators, according to their ideas of utility, caused them to be surrounded with appropriate guidance and laws, so God, legislating through Jesus Christ for men in all parts of the world, brings to Himself even those who are not wise in the way in which it is possible for such persons to be brought to a better life. And God, well knowing this, as we have already shown in the preceding pages, says in the books of Moses: "They have moved Me to jealousy with that which is not God; they have provoked Me to anger with their idols: and I will move them to jealousy with those which are not a people; I will provoke them to anger with a foolish nation." [3657] And Paul also, knowing this, said, "But God hath chosen the foolish things of the world to confound the wise," [3658] calling, in a general way, wise all who appear to have made advances in knowledge, but have fallen into an atheistic polytheism, since "professing themselves to be wise they became fools, and changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things." [3659]
[3657] Cf. Deut. xxxii. 21.
[3658] Cf. 1 Cor. i. 27.
[3659] Rom. i. 22, 23.
Chapter LXXIV.
He accuses the Christian teacher, moreover of "seeking after the unintelligent." In answer we ask, Whom do you mean by the "unintelligent?" For, to speak accurately, every wicked man is "unintelligent." If then by "unintelligent" you mean the wicked, do you, in drawing men to philosophy, seek to gain the wicked or the virtuous? [3660] But it is impossible to gain the virtuous, because they have already given themselves to philosophy. The wicked, then, (you try to gain;) but if they are wicked, are they "unintelligent?" And many such you seek to win over to philosophy, and you therefore seek the "unintelligent." But if I seek after those who are thus termed "unintelligent," I act like a benevolent physician, who should seek after the sick in order to help and cure them. If, however, by "unintelligent" you mean persons who are not clever, [3661] but the inferior class of men intellectually, [3662] I shall answer that I endeavour to improve such also to the best of my ability, although I would not desire to build up the Christian community out of such materials. For I seek in preference those who are more clever and acute, because they are able to comprehend the meaning of the hard sayings, and of those passages in the law, and prophecies, and Gospels, which are expressed with obscurity, and which you have despised as not containing anything worthy of notice, because you have not ascertained the meaning which they contain, nor tried to enter into the aim of the writers.
[3660] asteious.
[3661] tous me entrecheis.
[3662] The reading in the text is teratodesterous, of which Ruæus remarks, "Hic nullum habet locum." Katadeesterous has been conjectured instead, and has been adopted in the translation.
Chapter LXXV.
But as he afterwards says that "the teacher of Christianity acts like a person who promises to restore patients to bodily health, but who prevents them from consulting skilled physicians, by whom his ignorance would be exposed," we shall inquire in reply, "What are the physicians to whom you refer, from whom we turn away ignorant individuals? For you do not suppose that we exhort those to embrace the Gospel who are devoted to philosophy, so that you would regard the latter as the physicians from whom we keep away such as we invite to come to the word of God." He indeed will make no answer, because he cannot name the physicians; or else he will be obliged to betake himself to those of them who are ignorant, and who of their own accord servilely yield themselves to the worship of many gods, and to whatever other opinions are entertained by ignorant individuals. In either case, then, he will be shown to have employed to no purpose in his argument the illustration of "one who keeps others away from skilled physicians." But if, in order to preserve from the philosophy of Epicurus, and from such as are considered physicians after his system, those who are deceived by them, why should we not be acting most reasonably in keeping such away from a dangerous disease caused by the physicians of Celsus,--that, viz., which leads to the annihilation of providence, and the introduction of pleasure as a good? But let it be conceded that we do keep away those whom we encourage to become our disciples from other philosopher-physicians,--from the Peripatetics, for example, who deny the existence of providence and the relation of Deity to man,--why shall we not piously train [3663] and heal those who have been thus encouraged, persuading them to devote themselves to the God of all things, and free those who yield obedience to us from the great wounds inflicted by the words of such as are deemed to be philosophers? Nay, let it also be admitted that we turn away from physicians of the sect of the Stoics, who introduce a corruptible god, and assert that his essence consists of a body, which is capable of being changed and altered in all its parts, [3664] and who also maintain that all things will one day perish, and that God alone will be left; why shall we not even thus emancipate our subjects from evils, and bring them by pious arguments to devote themselves to the Creator, and to admire the Father of the Christian system, who has so arranged that instruction of the most benevolent kind, and fitted for the conversion of souls, [3665] should be distributed throughout the whole human race? Nay, if we should cure those who have fallen into the folly of believing in the transmigration of souls through the teaching of physicians, who will have it that the rational nature descends sometimes into all kinds of irrational animals, and sometimes into that state of being which is incapable of using the imagination, [3666] why should we not improve the souls of our subjects by means of a doctrine which does not teach that a state of insensibility or irrationalism is produced in the wicked instead of punishment, but which shows that the labours and chastisements inflicted upon the wicked by God are a kind of medicines leading to conversion? For those who are intelligent Christians, [3667] keeping this in view, deal with the simple-minded, as parents do with very young [3668] children. We do not betake ourselves then to young persons and silly rustics, saying to them, "Flee from physicians." Nor do we say, "See that none of you lay hold of knowledge;" nor do we assert that "knowledge is an evil;" nor are we mad enough to say that "knowledge causes men to lose their soundness of mind." We would not even say that any one ever perished through wisdom; and although we give instruction, we never say, "Give heed to me," but "Give heed to the God of all things, and to Jesus, the giver of instruction concerning Him." And none of us is so great a braggart [3669] as to say what Celsus put in the mouth of one of our teachers to his acquaintances, "I alone will save you." Observe here the lies which he utters against us! Moreover, we do not assert that "true physicians destroy those whom they promise to cure."
[3663] For eusebeis in the text, Boherellus conjectures eusebos.
[3664] theon phtharton eisagonton, kai ten ousian autou legonton soma trepton diolou kai alloioton kai metableton.
[3665] The words in the text are, philanthrototata epistreptikon, kai psuchon mathemata oikonomesanta, for which we have adopted in the translation the emendation of Boherellus, philanthropotata kai psuchon epistreptika mathemata.
[3666] alla kan tous peponthotas ten peri tes metensomatoseos anoian apo iatron, ton katabibazonton ten logiken phusin hote men epi ten alogon pasan, hote de kai epi ten aphantaston.
[3667] Instead of hoi phronimosChristianoi zontes, as in the text, Ruæus and Boherellus conjecture oi phronimos Christianizontes, etc.
[3668] tous komide nepious.
[3669] alazon.