Chapter LXV.
Celsus proceeds to say of God that "of Him are all things," abandoning (in so speaking), I know not how, all his principles; [4618] while our Paul declares, that "of Him, and through Him, and to Him are all things," [4619] showing that He is the beginning of the substance of all things by the words "of Him," and the bond of their subsistence by the expression "through Him," and their final end by the terms "to Him." Of a truth, God is of nothing. But when Celsus adds, that "He is not to be reached by word," [4620] I make a distinction, and say that if he means the word that is in us--whether the word conceived in the mind, or the word that is uttered [4621] --I, too, admit that God is not to be reached by word. If, however, we attend to the passage, "In the beginning was the Word, and the Word was with God, and the Word was God," [4622] we are of opinion that God is to be reached by this Word, and is comprehended not by Him only, but by any one whatever to whom He may reveal the Father; and thus we shall prove the falsity of the assertion of Celsus, when he says, "Neither is God to be reached by word." The statement, moreover, that "He cannot be expressed by name," requires to be taken with a distinction. If he means, indeed, that there is no word or sign [4623] that can represent the attributes of God, the statement is true, since there are many qualities which cannot be indicated by words. Who, for example, could describe in words the difference betwixt the quality of sweetness in a palm and that in a fig? And who could distinguish and set forth in words the peculiar qualities of each individual thing? It is no wonder, then, if in this way God cannot be described by name. But if you take the phrase to mean that it is possible to represent by words something of God's attributes, in order to lead the hearer by the hand, [4624] as it were, and so enable him to comprehend something of God, so far as attainable by human nature, then there is no absurdity in saying that "He can be described by name." And we make a similar distinction with regard to the expression, "for He has undergone no suffering that can be conveyed by words." It is true that the Deity is beyond all suffering. And so much on this point.
[4618] For autou Boherellus conjectures hautou, and translates, "Propria ipse principia, quæ sunt Epicuri, subruens."
[4619] Rom. xi. 36.
[4620] oude logo ephiktos.
[4621] eite endiatheto eite kai prophoriko.
[4622] John i. 1.
[4623] ouden ton en lexesi kai semainomenois.
[4624] cheiragogesai.
Chapter LXVI.
Let us look also at his next statement, in which he introduces, as it were, a certain person, who, after hearing what has been said, expresses himself in the following manner, "How, then, shall I know God? and how shall I learn the way that leads to Him? And how will you show Him to me? Because now, indeed, you throw darkness before my eyes, and I see nothing distinctly." He then answers, as it were, the individual who is thus perplexed, and thinks that he assigns the reason why darkness has been poured upon the eyes of him who uttered the foregoing words, when he asserts that "those whom one would lead forth out of darkness into the brightness of light, being unable to withstand its splendours, have their power of vision affected [4625] and injured, and so imagine that they are smitten with blindness." In answer to this, we would say that all those indeed sit in darkness, and are rooted in it, who fix their gaze upon the evil handiwork of painters, and moulders and sculptors, and who will not look upwards, and ascend in thought from all visible and sensible things, to the Creator of all things, who is light; while, on the other hand, every one is in light who has followed the radiance of the Word, who has shown in consequence of what ignorance, and impiety, and want of knowledge of divine things these objects were worshipped instead of God, and who has conducted the soul of him who desires to be saved towards the uncreated God, who is over all. For "the people that sat in darkness--the Gentiles--saw a great light, and to them who sat in the region and shadow of death light is sprung up," [4626] --the God Jesus. No Christian, then, would give Celsus, or any accuser of the divine Word, the answer, "How shall I know God?" for each one of them knows God according to his capacity. And no one asks, "How shall I learn the way which leads to Him?" because he has heard Him who says, "I am the way, and the truth, and the life," [4627] and has tasted, in the course of the journey, the happiness which results from it. And not a single Christian would say to Celsus, "How will you show me God?"
[4625] kolazesthai.
[4626] Cf. Matt. iv. 16. and Isa. ix. 2.
[4627] John xiv. 6.