Chapter VI.
But if you will have us to meet the most ridiculous among the charges of Celsus, listen to him when he says: "Now God, being unknown amongst men, and deeming himself on that account to have less than his due, [3701] would desire to make himself known, and to make trial both of those who believe upon him and of those who do not, like those of mankind who have recently come into the possession of riches, and who make a display of their wealth; and thus they testify to an excessive but very mortal ambition on the part of God." [3702] We answer, then, that God, not being known by wicked men, would desire to make Himself known, not because He thinks that He meets with less than His due, but because the knowledge of Him will free the possessor from unhappiness. Nay, not even with the desire to try those who do or who do not believe upon Him, does He, by His unspeakable and divine power, Himself take up His abode in certain individuals, or send His Christ; but He does this in order to liberate from all their wretchedness those who do believe upon Him, and who accept His divinity, and that those who do not believe may no longer have this as a ground of excuse, viz., that their unbelief is the consequence of their not having heard the word of instruction. What argument, then, proves that it follows from our views that God, according to our representations, is "like those of mankind who have recently come into the possession of riches, and who make a display of their wealth?" For God makes no display towards us, from a desire that we should understand and consider His pre-eminence; but desiring that the blessedness which results from His being known by us should be implanted in our souls, He brings it to pass through Christ, and His ever-indwelling word, that we come to an intimate fellowship [3703] with Him. No mortal ambition, then, does the Christian doctrine testify as existing on the part of God.
[3701] kai para tout' elatton echein dokon.
[3702] kathaper hoi neoploutoi ton anthropon epideiktiontes, pollen tina kai panu thneten philotmian tou Theou katamarturousi.
[3703] hoikeiosin.
Chapter VII.
I do not know how it is, that after the foolish remarks which he has made upon the subject which we have just been discussing, he should add the following, that "God does not desire to make himself known for his own sake, but because he wishes to bestow upon us the knowledge of himself for the sake of our salvation, in order that those who accept it may become virtuous and be saved, while those who do not accept may be shown to be wicked and be punished." And yet, after making such a statement, he raises a new objection, saying: "After so long a period of time, [3704] then, did God now bethink himself of making men live righteous lives, [3705] but neglect to do so before?" To which we answer, that there never was a time when God did not wish to make men live righteous lives; but He continually evinced His care for the improvement of the rational animal, [3706] by affording him occasions for the exercise of virtue. For in every generation the wisdom of God, passing into those souls which it ascertains to be holy, converts them into friends and prophets of God. And there may be found in the sacred book (the names of) those who in each generation were holy, and were recipients of the Divine Spirit, and who strove to convert their contemporaries so far as in their power.
[3704] meta tosouton aiona.
[3705] dikaiosai.
[3706] to logikon zoon.
Chapter VIII.
And it is not matter of surprise that in certain generations there have existed prophets who, in the reception of divine influence, [3707] surpassed, by means of their stronger and more powerful (religious) life, other prophets who were their contemporaries, and others also who lived before and after them. And so it is not at all wonderful that there should also have been a time when something of surpassing excellence [3708] took up its abode among the human race, and which was distinguished above all that preceded or even that followed. But there is an element of profound mystery in the account of these things, and one which is incapable of being received by the popular understanding. And in order that these difficulties should be made to disappear, and that the objections raised against the advent of Christ should be answered--viz., that, "after so long a period of time, then, did God now bethink himself of making men live righteous lives, but neglect to do so before?"--it is necessary to touch upon the narrative of the divisions (of the nations), and to make it evident why it was, that "when the Most High divided the nations, when He separated the sons of Adam, He set the bounds of the nations according to the number of the angels of God, and the portion of the Lord was His people Jacob, Israel the cord of His inheritance;" [3709] and it will be necessary to state the reason why the birth of each man took place within each particular boundary, under him who obtained the boundary by lot, and how it rightly happened that "the portion of the Lord was His people Jacob, and Israel the cord of His inheritance," and why formerly the portion of the Lord was His people Jacob, and Israel the cord of His inheritance. But with respect to those who come after, it is said to the Saviour by the Father, "Ask of Me, and I will give Thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession." [3710] For there are certain connected and related reasons, bearing upon the different treatment of human souls, which are difficult to state and to investigate. [3711]
[3707] en te paradoche tes theiotetos.
[3708] exaireton ti chrema.
[3709] Deut. xxxii. 8, 9 (according to the LXX.).
[3710] Cf. Ps. ii. 8.
[3711] Eisi gar tines heirmoi kai akolouthiai aphatoi kai anekdiegetoi peri tes kata tas anthropinas psuchas diaphorou oikonomias.