Chapter XXVIII.
But since he has represented those whom he regards as worms, viz., the Christians, as saying that "God, having abandoned the heavenly regions, and despising this great earth, takes up His abode amongst us alone, and to us alone makes His announcements, and ceases not His messages and inquiries as to how we may become His associates for ever," we have to answer that he attributes to us words which we never uttered, seeing we both read and know that God loves all existing things, and loathes [3786] nothing which He has made, for He would not have created anything in hatred. We have, moreover, read the declaration: "And Thou sparest all things, because they are Thine, O lover of souls. For Thine incorruptible Spirit is in all. And therefore those also who have fallen away for a little time Thou rebukest, and admonishest, reminding them of their sins." [3787] How can we assert that "God, leaving the regions of heaven, and the whole world, and despising this great earth, takes up His abode amongst us only," when we have found that all thoughtful persons must say in their prayers, that "the earth is full of the mercy of the Lord," [3788] and that "the mercy of the Lord is upon all flesh;" [3789] and that God, being good, "maketh His sun to arise upon the evil and the good, and sendeth His rain upon the just and the unjust;" [3790] and that He encourages us to a similar course of action, in order that we may become His sons, and teaches us to extend the benefits which we enjoy, so far as in our power, to all men? For He Himself is said to be the Saviour of all men, especially of them that believe; [3791] and His Christ to be the "propitiation for our sins, and not for ours only, but also for the sins of the whole world." [3792] And this, then, is our answer to the allegations of Celsus. Certain other statements, in keeping with the character of the Jews, might be made by some of that nation, but certainly not by the Christians, who have been taught that "God commendeth His love towards us, in that, while we were yet sinners, Christ died for us;" [3793] and although "scarcely for a righteous man will one die, yet peradventure for a good man some would even dare to die." [3794] But now is Jesus declared to have come for the sake of sinners in all parts of the world (that they may forsake their sin, and entrust themselves to God), being called also, agreeably to an ancient custom of these Scriptures, the "Christ of God."
[3786] bdelussetai.
[3787] Cf. Wisd. of Solom. xi. 26, xii. 1, 2.
[3788] Ps. xxxiii. 5.
[3789] Ecclus. xviii. 13.
[3790] Cf. Matt. v. 45.
[3791] Cf. 1 Tim. iv. 10.
[3792] Cf. 1 John ii. 2.
[3793] Cf. Rom. v. 8.
[3794] Cf. Rom. v. 7.
Chapter XXIX.
But Celsus perhaps has misunderstood certain of those whom he has termed "worms," when they affirm that "God exists, and that we are next to Him." And he acts like those who would find fault with an entire sect of philosophers, on account of certain words uttered by some rash youth who, after a three days' attendance upon the lectures of a philosopher, should exalt himself above other people as inferior to himself, and devoid of philosophy. For we know that there are many creatures more honourable [3795] than man; and we have read that "God standeth in the congregation of gods," [3796] but of gods who are not worshipped by the nations, "for all the gods of the nations are idols." [3797] We have read also, that "God, standing in the congregation of the gods, judgeth among the gods." [3798] We know, moreover, that "though there be that are called gods, whether in heaven or in earth (as there be gods many and lords many), but to us there is one God, the Father, of whom are all things, and we in Him; and one Lord Jesus Christ, by whom are all things, and we by Him." [3799] And we know that in this way the angels are superior to men; so that men, when made perfect, become like the angels. "For in the resurrection they neither marry nor are given in marriage, but the righteous are as the angels in heaven," [3800] and also become "equal to the angels." [3801] We know, too, that in the arrangement of the universe there are certain beings termed "thrones," and others "dominions," and others "powers," and others "principalities;" and we see that we men, who are far inferior to these, may entertain the hope that by a virtuous life, and by acting in all things agreeably to reason, we may rise to a likeness with all these. And, lastly, because "it doth not yet appear what we shall be; but we know that when He shall appear, we shall be like God, and shall see Him as He is." [3802] And if any one were to maintain what is asserted by some (either by those who possess intelligence or who do not, but have misconceived sound reason), that "God exists, and we are next to Him," I would interpret the word "we," by using in its stead, "We who act according to reason," or rather, "We virtuous, who act according to reason." [3803] For, in our opinion, the same virtue belongs to all the blessed, so that the virtue of man and of God is identical. [3804] And therefore we are taught to become "perfect," as our Father in heaven is perfect. [3805] No good and virtuous man, then, is a "worm rolling in filth," nor is a pious man an "ant," nor a righteous man a "frog;" nor could one whose soul is enlightened with the bright light of truth be reasonably likened to a "bird of the night."
[3795] timiotera.
[3796] Cf. Ps. lxxxii. 1.
[3797] daimonia. Cf. Ps. xcvi. 5.
[3798] Cf. Ps. lxxxii. 1.
[3799] 1 Cor. viii. 5, 6.
[3800] Cf. Matt. xxii. 30.
[3801] Cf. Luke xx. 36.
[3802] Cf. 1 John iii. 2.
[3803] kai touto g' an hermeneuoimi, to "hemeis" legon anti tou hoi logikoi, kai eti mallon, hoi spoudaioi logikoi.
[3804] hoste kai he aute anthropou kai Theou. Cf. Cicero, de Leg., i.: "Jam vero virtus eadem in homine ac deo est, neque ullo alio in genio præterea. Est autem virtus nihil aliud, quam in se perfecta, et ad summum perducta natura. Est igitur homini cum Deo similitudo." Cf. also Clemens Alex., Strom., vii. c. 14: Ou gar, kathaper hoi Stoikoi, hatheos, panu ten auten areten anthropou legomen kai Theou. [See vol. ii. p. 549. S.] Cf. Theodoret, Serm., xi.--Spencer.
[3805] Cf. Matt. v. 48.