Book VIII.
Chapter I.
Having completed seven books, I now propose to begin the eighth. And may God and His Only-begotten Son the Word be with us, to enable us effectively to refute the falsehoods which Celsus has published under the delusive title of A True Discourse, and at the same time to unfold the truths of Christianity with such fulness as our purpose requires. And as Paul said, "We are ambassadors for Christ, as though God did beseech you by us," [4841] so would we in the same spirit and language earnestly desire to be ambassadors for Christ to men, even as the Word of God beseeches them to the love of Himself, seeking to win over to righteousness, truth, and the other virtues, those who, until they receive the doctrines of Jesus Christ, live in darkness about God and in ignorance of their Creator. Again, then, I would say, may God bestow upon us His pure and true Word, even "the Lord strong and mighty in battle" [4842] against sin. We must now proceed to state the next objection of Celsus, and afterwards to answer it.
[4841] 2 Cor. v. 20.
[4842] Ps. xxiv. 8.
Chapter II.
In a passage previously quoted Celsus asks us why we do not worship demons, and to his remarks on demons we gave such an answer as seemed to us in accordance with the divine word. After having put this question for the purpose of leading us to the worship of demons, he represents us as answering that it is impossible to serve many masters. "This," he goes on to say, "is the language of sedition, and is only used by those who separate themselves and stand aloof from all human society. Those who speak in this way ascribe," as he supposes, "their own feelings and passions to God. It does hold true among men, that he who is in the service of one master cannot well serve another, because the service which he renders to the one interferes with that which he owes to the other; and no one, therefore, who has already engaged himself to the service of one, must accept that of another. And, in like manner, it is impossible to serve at the same time heroes or demons of different natures. But in regard to God, who is subject to no suffering or loss, it is," he thinks, "absurd to be on our guard against serving more gods, as though we had to do with demi-gods, or other spirits of that sort." He says also, "He who serves many gods does that which is pleasing to the Most High, because he honours that which belongs to Him." And he adds, "It is indeed wrong to give honour to any to whom God has not given honour." "Wherefore," he says, "in honouring and worshipping all belonging to God, we will not displease Him to whom they all belong."
Chapter III.
Before proceeding to the next point, it may be well for us to see whether we do not accept with approval the saying, "No man can serve two masters," with the addition, "for either he will hate the one, and love the other; or else he will hold to the one, and despise the other," and further, "Ye cannot serve God and mammon." [4843] The defence of this passage will lead us to a deeper and more searching inquiry into the meaning and application of the words "gods" and "lords." Divine Scripture teaches us that there is "a great Lord above all gods." [4844] And by this name "gods" we are not to understand the objects of heathen worship (for we know that "all the gods of the heathen are demons" [4845] ), but the gods mentioned by the prophets as forming an assembly, whom God "judges," and to each of whom He assigns his proper work. For "God standeth in the assembly of the gods: He judgeth among the gods." [4846] For "God is Lord of gods," who by His Son "hath called the earth from the rising of the sun unto the going down thereof." [4847] We are also commanded to "give thanks to the God of gods." [4848] Moreover, we are taught that "God is not the God of the dead, but of the living." [4849] Nor are these the only passages to this effect; but there are very many others.
[4843] Matt. vi. 24.
[4844] Ps. xcvii. 9.
[4845] Ps. xcvi. 5.
[4846] Ps. lxxxii. 1.
[4847] Ps. l. 1.
[4848] Ps. cxxxvi. 2.
[4849] Matt. xxii. 32.