Origen Against Celsus

1 Preface. 2 Chapter I. The first point which Celsus brings forward, in his desire to throw discredit upon Christianity 3 Chapter II. Celsus next proceeds to say, that the system of doctrine 4 Chapter III. After this, Celsus proceeding to speak of the Christians teaching and practising their favourite doctrines 5 Chapter IV. Let us notice also how he thinks to cast discredit upon our system of morals 6 Chapter V. Treating of the regulations respecting idolatry as being peculiar to Christianity 7 Chapter VI. After this, through the influence of some motive which is unknown to me 8 Chapter VII. Moreover, since he frequently calls the Christian doctrine a secret system of belief 9 Chapter VIII. It is with a certain eloquence, indeed, that he appears to advocate the cause of 10 Chapter IX. He next proceeds to recommend, that in adopting opinions we should follow reason and a 11 Chapter X. In the next place, since our opponents keep repeating those statements about faith 12 Chapter XI. Since, then, as reason teaches, we must repose faith in some one of those who 13 Chapter XII. In the next place, when Celsus says in express words 14 Chapter XIII. But since Celsus has declared it to be a saying of many Christians 15 Chapter XIV. Celsus, being of opinion that there is to be found among many nations a general 16 Chapter XV. How much more impartial than Celsus is Numenius the Pythagorean 17 Chapter XVI. I must express my surprise that Celsus should class the Odrysians 18 Chapter XVII. In what follows, Celsus, assailing the Mosaic history, finds fault with those who give it 19 Chapter XVIII. And challenging a comparison of book with book, I would say 20 Chapter XIX. After these statements, Celsus, from a secret desire to cast discredit upon the Mosaic account 21 Chapter XX. And yet, against his will, Celsus is entangled into testifying that the world is comparatively 22 Chapter XXI. The following is the view of Celsus and the Epicureans 23 Chapter XXII. After this, Celsus, without condemning circumcision as practised by the Jews 24 Chapter XXIII. After this, Celsus next asserts that |Those herdsmen and shepherds who followed Moses as their 25 Chapter XXIV. After this he continues: |These herdsmen and shepherds concluded that there was but one God 26 Chapter XXV. And perhaps there is a danger as great as that which degrades the name of 27 Chapter XXVI. But let us see the manner in which this Celsus 28 Chapter XXVII. Any one who examines the subject will see that Jesus attempted and successfully accomplished works 29 Chapter XXVIII. And since, in imitation of a rhetorician training a pupil 30 Chapter XXIX. For birth is an aid towards an individual's becoming famous 31 Chapter XXX. Now, would not any one who investigated with ordinary care the nature of these facts 32 Chapter XXXI. And besides this, one may well wonder how it happened that the disciples -- if 33 Chapter XXXII. But let us now return to where the Jew is introduced 34 Chapter XXXIII. Now if a particular soul, for certain mysterious reasons 35 Chapter XXXIV. But it was, as the prophets also predicted, from a virgin that there was to 36 Chapter XXXV. But that we may not seem, because of a Hebrew word 37 Chapter XXXVI. And now, since we have touched upon the subject of the prophets 38 Chapter XXXVII. I think, then, that it has been pretty well established not only that our Saviour 39 Chapter XXXVIII. But, moreover, taking the history, contained in the Gospel according to Matthew 40 Chapter XXXIX. I do not think it necessary to grapple with an argument advanced not in a 41 Chapter XL. After these assertions, he takes from the Gospel of Matthew 42 Chapter XLI. But, that we may not have the appearance of intentionally passing by his charges through 43 Chapter XLII. Before we begin our reply, we have to remark that the endeavour to show 44 Chapter XLIII. We shall therefore say, in the first place, that if he who disbelieves the appearance 45 Chapter XLIV. And with these arguments I answer the Jew, not disbelieving 46 Chapter XLV. And I remember on one occasion, at a disputation held with certain Jews who were 47 Chapter XLVI. For the law and the prophets are full of marvels similar to those recorded of 48 Chapter XLVII. I would like to say to Celsus, who represents the Jew as accepting somehow John 49 Chapter XLVIII. Although the Jew, then, may offer no defence for himself in the instances of Ezekiel 50 Chapter XLIX. After this he wilfully sets aside, I know not why 51 Chapter L. In the next place, as if the only event predicted were this 52 Chapter LI. Now the Scripture speaks, respecting the place of the Saviour's birth -- that the Ruler 53 Chapter LII. Strife and prejudice are powerful instruments in leading men to disregard even those things which 54 Chapter LIII. And if we should ask for a second prophecy 55 Chapter LIV. And since Celsus, although professing to know all about the Gospel 56 Chapter LV. Now I remember that, on one occasion, at a disputation held with certain Jews 57 Chapter LVI. Now it escaped the notice of Celsus, and of the Jew whom he has introduced 58 Chapter LVII. The Jew, moreover, in the treatise, addresses the Saviour thus 59 Chapter LVIII. After these matters this Jew of Celsus, instead of the Magi mentioned in the Gospel 60 Chapter LIX. It has been observed that, on the occurrence of great events 61 Chapter LX. To the Greeks, then, I have to say that the Magi 62 Chapter LXI. That Herod conspired against the Child although the Jew of Celsus does not believe that 63 Chapter LXII. And after such statements, showing his ignorance even of the number of the apostles 64 Chapter LXIII. And since Celsus has termed the apostles of Jesus men of infamous notoriety 65 Chapter LXIV. But if we were to reproach those who have been converted with their former lives 66 Chapter LXV. And since Jesus, in teaching His disciples not to be guilty of rashness 67 Chapter LXVI. And in addition to the above, this Jew of Celsus afterwards addresses Jesus 68 Chapter LXVII. After the above, this Jew of Celsus, as if he were a Greek who loved 69 Chapter LXVIII. But after this, Celsus, having a suspicion that the great works performed by Jesus 70 Chapter LXIX. After this, Celsus, confusing together the Christian doctrine and the opinions of some heretical sect 71 Chapter LXX. He asserts, moreover, that |the body of a god is not nourished with such food 72 Chapter LXXI. Continuing to pour abuse upon Jesus as one who 73 Chapter I. The first book of our answer to the treatise of Celsus 74 Chapter II. Now, since we are upon the subject of Peter 75 Chapter III. Our present object, however, is to expose the ignorance of Celsus 76 Chapter IV. The Jew, then, continues his address to converts from his own nation thus 77 Chapter V. After these matters, although Celsus becomes tautological in his statements about Jesus 78 Chapter VI. But let it be granted that Jesus observed all the Jewish usages 79 Chapter VII. Moreover, let them show where there is to be found even the appearance of language 80 Chapter VIII. He says, further, that |many other persons would appear such as Jesus was 81 Chapter IX. The Jew continues his discourse thus: |How should we deem him to be a God 82 Chapter X. But what promise did Jesus make which He did not perform? Let Celsus produce any 83 Chapter XI. In the next place, that He was betrayed by those whom He called His disciples 84 Chapter XII. And the following appear to me to be childish assertions 85 Chapter XIII. This Jew of Celsus continues, after the above, in the following fashion 86 Chapter XIV. Celsus, however, accepting or granting that Jesus foreknew what would befall Him 87 Chapter XV. Celsus continues: |The disciples of Jesus, having no undoubted fact on which to rely 88 Chapter XVI. Exceedingly weak is his assertion, that |the disciples of Jesus wrote such accounts regarding him 89 Chapter XVII. Extremely foolish also is his remark, |What god, or spirit 90 Chapter XVIII. After this the Jew makes another silly remark, saying 91 Chapter XIX. Superficial also is his objection, that |it is always the case when a man against 92 Chapter XX. Let us see how he continues after this: |These events 93 Chapter XXI. Observe also the superficiality and manifest falsity of such a statement of Celsus 94 Chapter XXII. He adds to this, as if he had brought together an argument with conclusive demonstrations 95 Chapter XXIII. He continues in this strain: |If he had determined upon these things 96 Chapter XXIV. After this, wishing to prove that the occurrences which befell Him were painful and distressing 97 Chapter XXV. We have mentioned in the preceding pages that there are some of the declarations of 98 Chapter XXVI. This Jew of Celsus still accuses the disciples of Jesus of having invented these statements 99 Chapter XXVII. After this he says, that certain of the Christian believers 100 Chapter XXVIII. And since this Jew of Celsus makes it a subject of reproach that Christians should 101 Chapter XXIX. In the preceding pages we have already spoken of this point 102 Chapter XXX. This objection also is cast in our teeth by Celsus 103 Chapter XXXI. He next charges the Christians with being |guilty of sophistical reasoning 104 Chapter XXXII. We have already shown that Jesus can be regarded neither as an arrogant man 105 Chapter XXXIII. |But,| continues Celsus, |what great deeds did Jesus perform as being a God? Did he 106 Chapter XXXIV. This Jew of Celsus, ridiculing Jesus, as he imagines 107 Chapter XXXV. But in answer to this objection, |If not before 108 Chapter XXXVI. Celsus next says: |What is the nature of the ichor in the body of the 109 Chapter XXXVII. After this, he who extracts from the Gospel narrative those statements on which he thinks 110 Chapter XXXVIII. The few next remarks: |You, O sincere believers, find fault with us 111 Chapter XXXIX. And how can the following assertion of this Jew of Celsus appear anything else than 112 Chapter XL. It is, moreover, in a very unphilosophical spirit that Celsus imagines our Lord's pre-eminence among 113 Chapter XLI. In the person of the Jew, Celsus continues to find fault with Jesus 114 Chapter XLII. But further, since Celsus will have it that |Jesus was not irreproachable 115 Chapter XLIII. Celsus next addresses to us the following remark: |You will not 116 Chapter XLIV. Celsus in the next place says, with indescribable silliness 117 Chapter XLV. But observe the superficial nature of his argument respecting the former disciples of Jesus 118 Chapter XLVI. But how can this Jew of Celsus escape the charge of falsehood 119 Chapter XLVII. He represents, moreover, a statement of his own as if it were an answer to 120 Chapter XLVIII. Celsus, moreover, unable to resist the miracles which Jesus is recorded to have performed 121 Chapter XLIX. Jesus, accordingly, in turning away the minds of His disciples 122 Chapter LI. Celsus, indeed, evinced a slight knowledge of Scripture when he made Jesus say 123 Chapter LII. But since it is a Jew who makes these assertions in the treatise of Celsus 124 Chapter LIII. All the arguments, indeed, which this Jew of Celsus advances against those who believe on 125 Chapter LIV. After this, forsooth, the Jew of Celsus, to keep up the character assigned to the 126 Chapter LV. The Jew continues his address to those of his countrymen who are converts 127 Chapter LVI. But since the Jew says that these histories of the alleged descent of heroes to 128 Chapter LVII. But observe whether this Jew of Celsus does not talk very blindly 129 Chapter LVIII. Further, after these Greek stories which the Jew adduced respecting those who were guilty of 130 Chapter LIX. He imagines also that both the earthquake and the darkness were an invention 131 Chapter LX. In the next place, as if this were possible 132 Chapter LXI. Jesus accordingly, as Celsus imagines, exhibited after His death only the appearance of wounds received 133 Chapter LXII. Now it followed from all the predictions which were uttered regarding Him -- amongst which 134 Chapter LXIII. After these points, Celsus proceeds to bring against the Gospel narrative a charge which is 135 Chapter LXIV. Although Jesus was only a single individual, He was nevertheless more things than one 136 Chapter LXV. And why do I say |to all?| For even with His own apostles and disciples 137 Chapter LXVI. And be not surprised if all the multitudes who have believed on Jesus do not 138 Chapter LXVII. To the best of our ability, therefore, as in a treatise of this nature 139 Chapter LXVIII. But let us observe how this Jew of Celsus asserts that 140 Chapter LXIX. But we wish to show that His instantaneous bodily disappearance from the cross was not 141 Chapter LXX. But how is it that this Jew of Celsus could say that Jesus concealed Himself? 142 Chapter LXXI. Jesus taught us who it was that sent Him 143 Chapter LXXII. After the above statements, he continues: |If he wished to remain hid 144 Chapter LXXIII. The Jew proceeds, after this, to state as a consequence what does not follow from 145 Chapter LXXIV. In addition to all this, the Jew further says 146 Chapter LXXV. I think what has been stated is enough to convince any one that the unbelief 147 Chapter LXXVI. Celsus, in adopting the character of a Jew, could not discover any objections to be 148 Chapter LXXVII. After this the Jew remarks, manifestly in accordance with the Jewish belief 149 Chapter LXXVIII. The Jew continues: |Did Jesus come into the world for this purpose 150 Chapter LXXIX. The conclusion of all these arguments regarding Jesus is thus stated by the Jew 151 Chapter I. In the first book of our answer to the work of Celsus 152 Chapter II. But let Celsus, and those who assent to his charges 153 Chapter III. In the next place, miracles were performed in all countries 154 Chapter IV. And if the above be the state of the case 155 Chapter V. Immediately after these points, Celsus, imagining that the Jews are Egyptians by descent 156 Chapter VI. Celsus, therefore, not investigating in a spirit of impartiality the facts 157 Chapter VII. In like manner, as the statement is FALSE |that the Hebrews 158 Chapter VIII. In the following way, also, we may conclude that they who came out of Egypt 159 Chapter IX. But since he is manifestly guilty of falsehood in the statements which follow 160 Chapter X. But observe what he alleges as a proof of his statement 161 Chapter XI. He says, in addition, that |all the Christians were of one mind 162 Chapter XII. In the next place, since he reproaches us with the existence of heresies in Christianity 163 Chapter XIII. Now, if these arguments hold good, why should we not defend 164 Chapter XIV. After this he continues: |Their union is the more wonderful 165 Chapter XV. But again, that it is not the fear of external enemies which strengthens our union 166 Chapter XVI. |But what the legends are of every kind which we gather together 167 Chapter XVII. He wishes, indeed, to compare the articles of our faith to those of the Egyptians 168 Chapter XVIII. In the next place, referring to the statements of the Egyptians 169 Chapter XIX. He says, indeed, that |we ridicule the Egyptians, although they present many by no means 170 Chapter XX. And we say to those who hold similar opinions to those of Celsus 171 Chapter XXI. And I have not yet spoken of the observance of all that is written in 172 Chapter XXII. But this low jester Celsus, omitting no species of mockery and ridicule which can be 173 Chapter XXIII. But we, in proving the facts related of our Jesus from the prophetic Scriptures 174 Chapter XXIV. And again, when it is said of Æsculapius that a great multitude both of Greeks 175 Chapter XXV. Now, in order to grant that there did exist a healing spirit named Æsculapius 176 Chapter XXVI. Let us see what Celsus says next, when he adduces from history marvellous occurrences 177 Chapter XXVII. Now, in answer to this account of Aristeas, we have to say 178 Chapter XXVIII. For with what purpose in view did Providence accomplish the marvels related of Aristeas? And 179 Chapter XXIX. According to Celsus, then, Apollo wished the Metapontines to treat Aristeas as a god. 180 Chapter XXX. For the Church of God, e. 181 Chapter XXXI. Now if these things be so, why should it not be consistent with reason to 182 Chapter XXXII. But as Celsus next mentions the case of the Clazomenian 183 Chapter XXXIII. Celsus, however, shows that he has read a good many Grecian histories 184 Chapter XXXIV. I am, however, of opinion that these individuals are the only instances with which Celsus 185 Chapter XXXV. But I should like, in answer to him who for some unknown reason advances such 186 Chapter XXXVI. But as he next introduces the case of the favourite of Adrian I refer to 187 Chapter XXXVII. The Egyptians, then, having been taught to worship Antinous 188 Chapter XXXVIII. The belief, then, in Antinous, or any other such person 189 Chapter XXXIX. We must notice the remarks which Celsus next makes 190 Chapter XL. But observe whether the principles of our faith, harmonizing with the general ideas implanted in 191 Chapter XLI. But since he has charged us, I know not how often already 192 Chapter XLII. Celsus, then, does not speak as a good reasoner 193 Chapter XLIII. He next says of us, that |we ridicule those who worship Jupiter 194 Chapter XLIV. After these points Celsus quotes some objections against the doctrine of Jesus 195 Chapter XLV. But that the object of Christianity is that we should become wise 196 Chapter XLVI. And if you come to the books written after the time of Jesus 197 Chapter XLVII. But it is probable that what is written by Paul in the first Epistle to 198 Chapter XLVIII. And perhaps also from the words, |For ye see your calling 199 Chapter XLIX. This statement also is untrue, that it is |only foolish and low individuals 200 Chapter L. But let us see what those statements of his are which follow next in these 201 Chapter LI. And if they are not to be blamed for so doing 202 Chapter LII. Observe now with regard to the following statement of Celsus 203 Chapter LIII. For the word is used by our Paul in writing to the Corinthians 204 Chapter LIV. We acknowledge, however, although Celsus will not have it so 205 Chapter LV. But as Celsus delights to heap up calumnies against us 206 Chapter LVI. Observe now how by such statements he depreciates those amongst us who are teachers of 207 Chapter LVII. But who are the teachers whom we call triflers and fools 208 Chapter LVIII. But those who, in the opinion of Celsus, resemble the workers in wool in private 209 Chapter LIX. Immediately after this, Celsus, perceiving that he has slandered us with too great bitterness 210 Chapter LX. And as we teach, moreover, that |wisdom will not enter into the soul of a 211 Chapter LXI. Not to participation in mysteries, then, and to fellowship in the wisdom hidden in a 212 Chapter LXII. In the next place, throwing a slur upon the exhortations spoken and written to those 213 Chapter LXIII. After this, not understanding how it has been said that |every one who exalted himself 214 Chapter LXIV. But since he says, in addition to this, |What is this preference of sinners over 215 Chapter LXV. He imagines, however, that we utter these exhortations for the conversion of sinners 216 Chapter LXVI. Now here Celsus appears to me to have committed a great error 217 Chapter LXVII. It is probable, however, that he meant to convey some such meaning as this 218 Chapter LXVIII. That philosophical discourses, however, distinguished by orderly arrangement and elegant expression 219 Chapter LXIX. Celsus continues in his usual manner, asserting that |to change a nature entirely is exceedingly 220 Chapter LXX. In the next place, he objects to the statement 221 Chapter LXXI. He next assumes what is not granted by the more rational class of believers 222 Chapter LXXII. In the next place, speaking as in the person of a teacher of our doctrine 223 Chapter LXXIII. After this he again slanders the ambassador of Christianity 224 Chapter LXXIV. He accuses the Christian teacher, moreover of |seeking after the unintelligent. 225 Chapter LXXV. But as he afterwards says that |the teacher of Christianity acts like a person who 226 Chapter LXXVI. And he produces a second illustration to our disadvantage 227 Chapter LXXVII. He next likens our teacher to one suffering from ophthalmia 228 Chapter LXXVIII. After having brought against us charges of so serious a kind 229 Chapter LXXIX. But if in these matters any one were to imagine that it is superstition rather 230 Chapter LXXX. Seeing, however, that Celsus alleges that |Christians are won over by us through vain hopes 231 Chapter LXXXI. And do not suppose that it is not in keeping with the Christian religion for 232 Chapter I. Having, in the three preceding books, fully stated what occurred to us by way of 233 Chapter II. |But that certain Christians and all Jews should maintain 234 Chapter III. And he continues: |What is the meaning of such a descent upon the part of 235 Chapter IV. The argument which Celsus employs against us and the Jews will be turned against himself 236 Chapter V. The illustrious Celsus, taking occasion I know not from what 237 Chapter VI. But if you will have us to meet the most ridiculous among the charges of 238 Chapter VII. I do not know how it is, that after the foolish remarks which he has 239 Chapter VIII. And it is not matter of surprise that in certain generations there have existed prophets 240 Chapter IX. There came, then, although Celsus may not wish to admit it 241 Chapter X. In the next place, Celsus, as is his custom 242 Chapter XI. After this, being desirous to show that it is nothing either wonderful or new which 243 Chapter XII. Whether, then, there are cycles of time, and floods 244 Chapter XIII. But as it is in mockery that Celsus says we speak of |God coming down 245 Chapter XIV. But let us look at what Celsus next with great ostentation announces in the following 246 Chapter XV. And with respect to His having descended among men 247 Chapter XVI. For there are different appearances, as it were, of the Word 248 Chapter XVII. But will not those narratives, especially when they are understood in their proper sense 249 Chapter XVIII. But Celsus, lingering over matters which he does not understand 250 Chapter XIX. Others, then, may concede to Celsus that God does not undergo a change 251 Chapter XX. In the next place, as he represents the Jews accounting in a way peculiar to 252 Chapter XXI. But I do not understand how he can imagine the overturning of the tower of 253 Chapter XXII. But, according to Celsus, |the Christians, making certain additional statements to those of the Jews 254 Chapter XXIII. In the next place, ridiculing after his usual style the race of Jews and Christians 255 Chapter XXIV. In reply to these, we ask of those who accept such aspersions as are scattered 256 Chapter XXV. But if you depreciate the littleness of man, not on account of his body 257 Chapter XXVI. But if it is on account of those opinions of the Christians and Jews which 258 Chapter XXVII. And I have not yet spoken of the other evils which prevail amongst men 259 Chapter XXVIII. But since he has represented those whom he regards as worms 260 Chapter XXIX. But Celsus perhaps has misunderstood certain of those whom he has termed |worms 261 Chapter XXX. It appears to me that Celsus has also misunderstood this statement 262 Chapter XXXI. After this, wishing to prove that there is no difference between Jews and Christians 263 Chapter XXXII. But since nothing belonging to human nature is permanent 264 Chapter XXXIII. Immediately after this, Celsus, assailing the contents of the first book of Moses 265 Chapter XXXIV. For we inquire of all those who employ such invocations of God 266 Chapter XXXV. And let any one who peruses the treatise of Celsus observe whether it does not 267 Chapter XXXVI. Celsus in the next place, producing from history other than that of the divine record 268 Chapter XXXVII. He charges us, moreover, with introducing |a man formed by the hands of God 269 Chapter XXXVIII. In the next place, as it is his object to slander our Scriptures 270 Chapter XXXIX. But as Celsus makes a jest also of the serpent 271 Chapter XL. But as he asserts that |the Mosaic narrative most impiously represents God as in a 272 Chapter XLI. After this he continues as follows: |They speak, in the next place 273 Chapter XLII. In order to show that he had read the book of Genesis 274 Chapter XLIII. |Altogether absurd, and out of season,| he continues, |is the account of the begetting of 275 Chapter XLIV. And erring widely from the meaning of Scripture, he says that |God gave wells also 276 Chapter XLV. And whereas Celsus ought to have recognised the love of truth displayed by the writers 277 Chapter XLVI. Celsus, moreover, sneers at the |hatred| of Esau to which 278 Chapter XLVII. Celsus next, for form's sake, and with great want of precision 279 Chapter XLVIII. In the next place, as if he had devoted himself solely to the manifestation of 280 Chapter XLIX. If Celsus had read the Scriptures in an impartial spirit 281 Chapter L. Moreover, if the law of Moses had contained nothing which was to be understood as 282 Chapter LI. Celsus appears to me to have heard that there are treatises in existence which contain 283 Chapter LII. After this, selecting from all the treatises which contain allegorical explanations and interpretations 284 Chapter LIII. I do not know, indeed, how he could conjoin things that do not admit of 285 Chapter LIV. But as in the words which I quoted from Celsus 286 Chapter LV. But I maintain that, if he had the patience to use his own expression to 287 Chapter LVI. Moreover, since Celsus asserts that |the soul is the work of God 288 Chapter LVII. See, then, whether we ought to yield to one who 289 Chapter LVIII. But we have something more to say to Celsus 290 Chapter LIX. For it would, indeed, be absurd that certain stones and buildings should be regarded as 291 Chapter LX. He next proceeds to say, that |a common nature pervades all the previously mentioned bodies 292 Chapter LXI. He maintains, moreover, that |no product of matter is immortal. 293 Chapter LXII. After these matters, then, he thinks that he can make us acquainted in a few 294 Chapter LXIII. I do not understand how Celsus, while admitting the existence of Providence 295 Chapter LXIV. And now, after these arguments, and others of a similar kind 296 Chapter LXV. After this Celsus continues: |It is not easy, indeed 297 Chapter LXVI. Celsus in the next place, as if he were able to tell certain secrets regarding 298 Chapter LXVII. I do not understand how Celsus should deem it of advantage 299 Chapter LXVIII. Celsus, however, says that it is only |the course of mortal things which 300 Chapter LXIX. He continues to say that |neither have visible things been given to man by God 301 Chapter LXX. Celsus has made a statement regarding evils of the following nature 302 Chapter LXXI. But as, in what follows, Celsus, not understanding that the language of Scripture regarding God 303 Chapter LXXII. We speak, indeed, of the |wrath| of God. 304 Chapter LXXIII. And as a sequel to his non-understanding of the statements regarding the |wrath| of God 305 Chapter LXXIV. He next, in many words, blames us for asserting that God made all things for 306 Chapter LXXV. For, in the first place, he is of opinion that |thunders 307 Chapter LXXVI. After this, Celsus, desirous of maintaining that Providence created the products of the earth 308 Chapter LXXVII. In the next place, forgetting that his object is to accuse both Jews and Christians 309 Chapter LXXVIII. He next proceeds further to object against himself what is said on behalf of man 310 Chapter LXXIX. In the next place, in answer to the human race 311 Chapter LXXX. Those holy Scriptures, moreover, which bear the name of Moses 312 Chapter LXXXI. Our noble opponent, however, not observing how many philosophers there are who admit the existence 313 Chapter LXXXII. Perhaps also the so-called wars among the bees convey instruction as to the manner in 314 Chapter LXXXIII. After Celsus has finished speaking of the bees, in order to depreciate as far as 315 Chapter LXXXIV. And since he asserts that, |when ants die, the survivors set apart a special place 316 Chapter LXXXV. He is not ashamed, moreover, to say, in addition to these statements that the unseemly 317 Chapter LXXXVI. Immediately after this, as if doing his utmost to reduce the human race to a 318 Chapter LXXXVII. Let it be granted, however, that there are other prophylactics against poisons known to animals 319 Chapter LXXXVIII. And wishing to show at greater length that even the thoughts of God entertained by 320 Chapter LXXXIX. Celsus, however, seeing he wished to prove by the foregoing statements that the irrational animals 321 Chapter XC. But we have a few remarks to make, out of a larger number 322 Chapter XCI. But besides, if birds of augury converse with one another 323 Chapter XCII. In my opinion, however, it is certain wicked demons 324 Chapter XCIII. For which reason, whatever else there may be in the writings of Moses which excites 325 Chapter XCIV. But if the soul of birds is to be esteemed divine because future events are 326 Chapter XCV. The TRUE God, however, neither employs irrational animals, nor any individuals whom chance may offer 327 Chapter XCVI. We ought to take note, however, that the power of foreknowing the future is by 328 Chapter XCVII. How impious, indeed, is the assertion of this man 329 Chapter XCVIII. I do not know, moreover, how Celsus could hear of the elephants' fidelity to oaths 330 Chapter XCIX. In addition to all that he has already said 331 Elucidation. Stated in obscure terms, with advantage 332 Chapter I. It is not, my reverend Ambrosius, because we seek after many words -- a thing 333 Chapter II. We have now, then, to refute that statement of his which runs as follows 334 Chapter III. But observe how, in his desire to subvert our opinions 335 Chapter IV. But since he says, in the next place, as if the Jews or Christians had 336 Chapter V. For to invoke angels without having obtained a knowledge of their nature greater than is 337 Chapter VI. He next proceeds to make the following statement about the Jews 338 Chapter VII. Having, moreover, assumed that the Jews consider the heaven to be God 339 Chapter VIII. As we allege, however, that he has fallen into confusion in consequence of FALSE notions 340 Chapter IX. And still continuing a little confused, and not taking care to see what was relevant 341 Chapter X. And if it be necessary for us to offer a defence of our refusal to 342 Chapter XI. But even this rational light itself ought not to be worshipped by him who beholds 343 Chapter XII. God accordingly, in His kindness, condescends to mankind, not in any local sense 344 Chapter XIII. Celsus, moreover, assumes that sun, and moon, and stars are regarded by us as of 345 Chapter XIV. The following, then, are his words: |It is folly on their part to suppose that 346 Chapter XV. Observe, now, here at the very beginning, how, in ridiculing the doctrine of a conflagration 347 Chapter XVI. From what has been said, it will be manifest to intelligent hearers how we have 348 Chapter XVII. Then, in the next place, having either himself misunderstood the sacred Scriptures 349 Chapter XVIII. But since he has ridiculed at great length the doctrine of the resurrection of the 350 Chapter XIX. God, then, gives to each thing its own body as He pleases 351 Chapter XX. But since our views regarding the resurrection have, as far as time would permit 352 Chapter XXI. The disciples of Pythagoras, too, and of Plato, although they appear to hold the incorruptibility 353 Chapter XXII. Let no one, however, suspect that, in speaking as we do 354 Chapter XXIII. We, therefore, do not maintain that the body which has undergone corruption resumes its original 355 Chapter XXIV. Moreover, as we have already said that for God to desire anything unbecoming Himself would 356 Chapter XXV. Let us next notice the statements of Celsus, which follow the preceding 357 Chapter XXVI. |We must,| he says, |observe the laws, not only because it has occurred to the 358 Chapter XXVII. Any one, indeed, who chooses, may relate how the various quarters of the earth 359 Chapter XXVIII. It is probable, however, that to such remarks as the above 360 Chapter XXIX. It appears to me, indeed, that Celsus has misunderstood some of the deeper reasons relating 361 Chapter XXX. All the people upon the earth are to be regarded as having used one divine 362 Chapter XXXI. Now, in the next place, if any one has the capacity 363 Chapter XXXII. And by this means let those who have the capacity of comprehending truths so profound 364 Chapter XXXIII. The remarks which we have made not only answer the statements of Celsus regarding the 365 Chapter XXXIV. But, that we may not pass without notice what Celsus has said between these and 366 Chapter XXXV. The argument of Celsus appears to point by these illustrations to this conclusion 367 Chapter XXXVI. But what sort of being is this Ammon of Herodotus 368 Chapter XXXVII. As there are, then, generally two laws presented to us 369 Chapter XXXVIII. I wish, however, to show how Celsus asserts without any good reason 370 Chapter XXXIX. We must therefore inquire what may be fittingly eaten or not by the rational and 371 Chapter XL. But since, after Celsus had spoken to the above effect of the different kinds of 372 Chapter XLI. Let us notice the charges which are next advanced by Celsus 373 Chapter XLII. It is evident that, by the preceding remarks, Celsus charges the Jews with falsely giving 374 Chapter XLIII. But what need is there to point out how agreeable to sound reason 375 Chapter XLIV. But as Celsus would compare the venerable customs of the Jews with the laws of 376 Chapter XLV. As Celsus, however, is of opinion that it matters nothing whether the highest being be 377 Chapter XLVI. It was for these and similar mysterious reasons, with which Moses and the prophets were 378 Chapter XLVII. Now the reason why circumcision is practised among the Jews is not the same as 379 Chapter XLVIII. Although the Jews, then, pride themselves on circumcision, they will separate it not only from 380 Chapter XLIX. But neither do the Jews pride themselves upon abstaining from swine's flesh 381 Chapter L. Celsus, still expressing his opinion regarding the Jews, says 382 Chapter LI. But seeing that we have answered to the best of our ability the charges brought 383 Chapter LII. But the statement of Celsus which we wish to examine at present is the following 384 Chapter LIII. The preceding remarks might suffice as an answer to the charges of Celsus 385 Chapter LIV. In the next place, he proceeds to answer himself as he thinks fit in the 386 Chapter LV. But, that we may grant to him in a spirit of candour what he has 387 Chapter LVI. Proceeding immediately after to mix up and compare with one another things that are dissimilar 388 Chapter LVII. Now, that miraculous appearances have sometimes been witnessed by human beings 389 Chapter LVIII. But Celsus challenges the account also that an angel rolled away the stone from the 390 Chapter LIX. Celsus then continues: |The Jews accordingly, and these clearly meaning the Christians 391 Chapter LX. If, however, it be necessary to express ourselves with precision in our answer to Celsus 392 Chapter LXI. After the above remarks he proceeds as follows: |Let no one suppose that I am 393 Chapter LXII. He next pours down upon us a heap of names 394 Chapter LXIII. In the next place, that he may have the appearance of knowing still more than 395 Chapter LXIV. Celsus appears to me to have misunderstood the statement of the apostle 396 Chapter LXV. But since he asserts that |you may hear all those who differ so widely saying 397 Chapter I. In beginning this our sixth book, we desire, my reverend Ambrosius 398 Chapter II. I have made these remarks in reply to the charges which Celsus and others bring 399 Chapter III. Let the ancient sages, then, make known their sayings to those who are capable of 400 Chapter IV. Notwithstanding, those who have written in this manner regarding the |chief good| will go down 401 Chapter V. But that a light is suddenly kindled in the soul 402 Chapter VI. Seeing, however, that Celsus quotes from an epistle of Plato another statement to the following 403 Chapter VII. There might also be found in the writings of Moses and of the prophets 404 Chapter VIII. In the next place, after other Platonic declarations, which demonstrate that |the good| can be 405 Chapter IX. Celsus quotes another saying of Plato to the following effect 406 Chapter X. He next continues: |You see how Plato, although maintaining that the chief good cannot be 407 Chapter XI. After this Celsus continues: |If these meaning the Christians bring forward this person 408 Chapter XII. Accordingly, let us pass on to another charge made by Celsus 409 Chapter XIII. According to the foregoing, then, the one kind of wisdom is human 410 Chapter XIV. In designating others by the epithets of |uninstructed, and servile 411 Chapter XV. Celsus, in the next place, as one who has heard the subject of humility greatly 412 Chapter XVI. In the next place, with regard to the declaration of Jesus against rich men 413 Chapter XVII. Since Celsus, moreover, from a desire to depreciate the accounts which our Scriptures give of 414 Chapter XVIII. I thought it right to quote these few instances from a much larger number of 415 Chapter XIX. Celsus in the next place alleges, that |certain Christians 416 Chapter XX. Now, to those who are capable of understanding him 417 Chapter XXI. The Scriptures which are current in the Churches of God do not speak of |seven| 418 Chapter XXII. After this, Celsus, desiring to exhibit his learning in his treatise against us 419 Chapter XXIII. If one wished to obtain means for a profounder contemplation of the entrance of souls 420 Chapter XXIV. After the instance borrowed from the Mithraic mysteries, Celsus declares that he who would investigate 421 Chapter XXV. In this diagram were described ten circles, distinct from each other 422 Chapter XXVI. It is in the precincts of Jerusalem, then, that punishments will be inflicted upon those 423 Chapter XXVII. After the matter of the diagram, he brings forward certain monstrous statements 424 Chapter XXVIII. With some such object as this in view does Celsus seem to have been actuated 425 Chapter XXIX. In the next place, as if it were the Christians whom he was calumniating 426 Chapter XXX. He next returns to the subject of the Seven ruling Demons 427 Chapter XXXI. Moreover, if any one would wish to become acquainted with the artifices of those sorcerers 428 Chapter XXXII. The supposed great learning of Celsus, which is composed 429 Chapter XXXIII. Celsus next relates other fables, to the effect that |certain persons return to the shapes 430 Chapter XXXIV. After finishing the foregoing, and those analogous matters which we ourselves have added 431 Chapter XXXV. It is our practice, indeed, to make use of the words of the prophets 432 Chapter XXXVI. We would say, moreover, that death ceases in the world when the sin of the 433 Chapter XXXVII. Celsus, moreover, thinks that we have invented this |tree of life| to give an allegorical 434 Chapter XXXVIII. Our noble friend, moreover, not satisfied with the objections which he has drawn from the 435 Chapter XXXIX. In the next place, speaking of those who employ the arts of magic and sorcery 436 Chapter XL. After these things, Celsus appears to me to act like those who 437 Chapter XLI. In the next place, as if he had forgotten that it was his object to 438 Chapter XLII. After these matters, Celsus brings the following charges against us from another quarter 439 Chapter XLIII. Mark now, whether he who charges us with having committed errors of the most impious 440 Chapter XLIV. For it is impossible that the good which is the result of accident 441 Chapter XLV. But since Celsus rejects the statements concerning Antichrist, as it is termed 442 Chapter XLVI. It is thus that the apostle expresses himself: |We beseech you 443 Chapter XLVII. Celsus, after what has been said, goes on as follows 444 Chapter XLVIII. In the next place, when the philosophers of the Porch 445 Chapter XLIX. Let us notice now what follows, where, expressing in a single word his opinion regarding 446 Chapter L. In the next place, Celsus, after heaping together, simply as mere assertions 447 Chapter LI. On the present occasion, however, it is not our object to enter into an explanation 448 Chapter LII. Celsus proceeds as follows: |With regard to the origin of the world and its destruction 449 Chapter LIII. In the next place, mixing up together various heresies 450 Chapter LIV. Let us see, then, briefly what holy Scripture has to say regarding good and evil 451 Chapter LV. Passages, indeed, might be found where corporeal and external benefits are improperly called |good 452 Chapter LVI. If we speak, however, of what are called |corporeal| and |external| evils 453 Chapter LVII. With respect to the question, |How is he incapable of persuading and admonishing men?| it 454 Chapter LVIII. There is next to be answered the following query 455 Chapter LIX. Celsus, in the next place, suspecting, or perhaps seeing clearly enough 456 Chapter LX. But after this investigation of his assertions, as if his object were to swell his 457 Chapter LXI. Again, not understanding the meaning of the words, |And God ended on the sixth day 458 Chapter LXII. Celsus, again, having perhaps misunderstood the words, |For the mouth of the Lord hath spoken 459 Chapter LXIII. Celsus, not observing the difference between |after the image of God| and |God's image 460 Chapter LXIV. Celsus, again, brings together a number of statements, which he gives as admissions on our 461 Chapter LXV. Celsus proceeds to say of God that |of Him are all things 462 Chapter LXVI. Let us look also at his next statement, in which he introduces 463 Chapter LXVII. The remark, indeed, was TRUE which Celsus made, that any one 464 Chapter LXVIII. Accordingly, if Celsus were to ask us how we think we know God 465 Chapter LXIX. Celsus, however, asserts that the answer which we give is based upon a probable conjecture 466 Chapter LXX. If Celsus, indeed, had understood our teaching regarding the Spirit of God 467 Chapter LXXI. Celsus accordingly, as not understanding the doctrine relating to the Spirit of God |for the 468 Chapter LXXII. It is therefore in vain that Celsus asserts, as one who knows not the nature 469 Chapter LXXIII. He proceeds to repeat himself, and after saying a great deal which he had said 470 Chapter LXXIV. After this he returns to the subject of Marcion's opinions having already spoken frequently of 471 Chapter LXXV. To the preceding remarks he adds the following: |Since a divine Spirit inhabited the body 472 Chapter LXXVI. Let it be supposed, however, that he had not read the prophecy 473 Chapter LXXVII. But again, how did he who said, |Since a divine Spirit inhabited the body of 474 Chapter LXXVIII. Celsus next makes certain observations of the following nature 475 Chapter LXXIX. And therefore there was no need that there should everywhere exist many bodies 476 Chapter LXXX. After this, it seemed proper to Celsus to term the Chaldeans a most divinely-inspired nation 477 Chapter LXXXI. I do not understand, however, how he should say of God 478 Chapter I. In the six former books we have endeavoured, reverend brother Ambrosius 479 Chapter II. Celsus now sets himself to combat the views of those who say that the Jewish 480 Chapter III. Celsus goes on to say of us: |They set no value on the oracles of 481 Chapter IV. Accordingly, we can show from an examination of the sacred Scriptures 482 Chapter V. Moreover, if it is believed not only among Christians and Jews 483 Chapter VI. But no; the Pythian, so much admired among the Greeks 484 Chapter VII. In regard to the prophets among the Jews, some of them were wise men before 485 Chapter VIII. I do not know what led Celsus, when saying 486 Chapter IX. But as Celsus promises to give an account of the manner in which prophecies are 487 Chapter X. But if he were dealing honestly in his accusations 488 Chapter XI. I am convinced, indeed, that much better arguments could be adduced than any I have 489 Chapter XII. He thinks, besides, that those who support the cause of Christ by a reference to 490 Chapter XIII. And there is no truth in the statement of Celsus 491 Chapter XIV. In the next place, wishing to shake the faith of those who believe in Jesus 492 Chapter XV. After assuming that some things were foretold which are impossible in themselves 493 Chapter XVI. But besides, the prophecies which he introduces into his argument are very different from what 494 Chapter XVII. In one point alone is Celsus correct in his statements on this subject. 495 Chapter XVIII. Celsus adds: |Will they not besides make this reflection? If the prophets of the God 496 Chapter XIX. Now if these words in the law, |Thou shalt have dominion over many nations 497 Chapter XX. Celsus adds, that it was foretold to the Jews 498 Chapter XXI. When, then, the letter of the law promises riches to the just 499 Chapter XXII. If I must now explain how the just man |slays his enemies 500 Chapter XXIII. From what has been said, it is clear then that Jesus 501 Chapter XXIV. The pursuit of human glory, we maintain, is forbidden not only by the teaching of 502 Chapter XXV. Celsus then extracts from the Gospel the precept, |To him who strikes thee once 503 Chapter XXVI. However, if we must refer briefly to the difference between the constitution which was given 504 Chapter XXVII. After this Celsus relates at length opinions which he ascribes to us 505 Chapter XXVIII. After thus misrepresenting our views of the nature of God 506 Chapter XXIX. If, then, the whole earth has been cursed in the deeds of Adam and of 507 Chapter XXX. It seems to me also that the fancy of Plato 508 Chapter XXXI. Referring to the passage in the Phædon of Plato 509 Chapter XXXII. Celsus next assails the doctrine of the resurrection, which is a high and difficult doctrine 510 Chapter XXXIII. As Celsus supposes that we uphold the doctrine of the resurrection in order that we 511 Chapter XXXIV. And we do not ask the question, |How shall we go to God?| as though 512 Chapter XXXV. Seeking God, then, in this way, we have no need to visit the oracles of 513 Chapter XXXVI. After these remarks of Celsus, which we have endeavoured to answer as we could 514 Chapter XXXVII. Now if this is a TRUE account of what constitutes the right and the wrong 515 Chapter XXXVIII. Since we hold that the great God is in essence simple 516 Chapter XXXIX. Now let us hear what it is that he invites us to learn 517 Chapter XL. Next to the remarks of Celsus on which we have already commented 518 Chapter XLI. But let us consider who those persons are whose guidance Celsus would have us to 519 Chapter XLII. Celsus next refers us to Plato as to a more effective teacher of theological truth 520 Chapter XLIII. Observe that when Plato says, that |after having found out the Creator and Father of 521 Chapter XLIV. Celsus supposes that we may arrive at a knowledge of God either by combining or 522 Chapter XLV. But let us see further what the things are which he proposes to teach us 523 Chapter XLVI. We are careful not to oppose fair arguments even if they proceed from those who 524 Chapter XLVII. For Scripture testifies, in regard to those who have a knowledge of those things of 525 Chapter XLVIII. But those who are despised for their ignorance, and set down as fools and abject 526 Chapter XLIX. What I have now said, then, is offered not for the purpose of cavilling with 527 Chapter L. Celsus has not explained how error accompanies the |becoming 528 Chapter LI. But what need is there to quote any more passages against Celsus 529 Chapter LII. And let not Celsus be angry if we describe as lame and mutilated in soul 530 Chapter LIII. After these remarks of Celsus, which we have done our best to refute 531 Chapter LIV. But since he sends us to Hercules, let him repeat to us any of his 532 Chapter LV. When, to his enumeration of those to whom he would send us 533 Chapter LVI. Celsus then adds, for what reason I know not 534 Chapter LVII. After this, as though his object was to swell the size of his book 535 Chapter LVIII. Let us now consider what follows. 536 Chapter LIX. When Celsus here or elsewhere finds himself unable to dispute the truth of what we 537 Chapter LX. Now, after understanding this illustration, we have to apply it to the qualities of spiritual 538 Chapter LXI. From these remarks it is evident, that when Jesus said |coarsely 539 Chapter LXII. Let us now see what follows. 540 Chapter LXIII. To this our answer is, that if the Scythians 541 Chapter LXIV. As, then, this act of self-restraint, which in appearance is one and the same 542 Chapter LXV. In regard to the Persians, we have already said that though they do not build 543 Chapter LXVI. And the charge of folly applies not only to those who offer prayers to images 544 Chapter LXVII. His next remark upon the Christians is: |They will admit that these images 545 Chapter LXVIII. After all that we have already said concerning Jesus 546 Chapter LXIX. And it is not we alone who speak of wicked demons 547 Chapter LXX. His next remark was, |Have not these inferior powers had assigned to them by God 548 Chapter I. Having completed seven books, I now propose to begin the eighth. 549 Chapter II. In a passage previously quoted Celsus asks us why we do not worship demons 550 Chapter III. Before proceeding to the next point, it may be well for us to see whether 551 Chapter IV. The sacred Scriptures teach us to think, in like manner 552 Chapter V. Whilst there are thus many gods and lords, whereof some are such in reality 553 Chapter VI. But when we refuse to serve any other than God through His word and wisdom 554 Chapter VII. But when Celsus speaks of heroes and demons, he starts a deeper question than he 555 Chapter VIII. For if he answers, as one who is unlearned and ignorant of philosophy 556 Chapter IX. And observe the recklessness of that expression, |For if thou worship any other of the 557 Chapter X. But that the honour which we pay to the Son of God 558 Chapter XI. He adds, |And indeed he who, when speaking of God 559 Chapter XII. In what follows, some may imagine that he says something plausible against us. 560 Chapter XIII. He further supposes, that |because we join along with the worship of God the worship 561 Chapter XIV. Again Celsus proceeds: |If you should tell them that Jesus is not the Son of 562 Chapter XV. Celsus goes on to say: |That I may give a TRUE representation of their faith 563 Chapter XVI. The remaining part of the extract given by Celsus seems to have been taken from 564 Chapter XVII. Celsus then proceeds to say that |we shrink from raising altars 565 Chapter XVIII. And every one who imitates Him according to his ability 566 Chapter XIX. And if, further, temples are to be compared with temples 567 Chapter XX. There are, then, among the righteous some who are carbuncles 568 Chapter XXI. Let us see what Celsus further says of God 569 Chapter XXII. If it be objected to us on this subject that we ourselves are accustomed to 570 Chapter XXIII. But the majority of those who are accounted believers are not of this advanced class 571 Chapter XXIV. Let us now see on what grounds Celsus urges us to make use of the 572 Chapter XXV. Celsus says that |the demons belong to God, and are therefore to be believed 573 Chapter XXVI. And we are not to believe in demons, although Celsus urges us to do so 574 Chapter XXVII. And Christians have nothing to fear, even if demons should not be well-disposed to them 575 Chapter XXVIII. We shall now proceed to the next statement of Celsus 576 Chapter XXIX. But it is to be observed that the Jews 577 Chapter XXX. For that which is offered to idols is sacrificed to demons 578 Chapter XXXI. Celsus afterwards states what is adduced by Jews and Christians alike in defence of abstinence 579 Chapter XXXII. The Psalmist bears witness that divine justice employs certain evil angels to inflict calamities upon 580 Chapter XXXIII. From this it is evident that we have already met the next statement of Celsus 581 Chapter XXXIV. Celsus would also have us to offer first-fruits to demons. 582 Chapter XXXV. Now let us consider another saying of Celsus, which is as follows 583 Chapter XXXVI. But the angels, who are the TRUE rulers and generals and ministers of God 584 Chapter XXXVII. In the next place, Celsus forgets that he is addressing Christians 585 Chapter XXXVIII. He next represents Christians as saying what he never heard from any Christian 586 Chapter XXXIX. After putting such words into our mouth, and maliciously charging Christians with sentiments which they 587 Chapter XL. Such is our doctrine of punishment; and the inculcation of this doctrine turns many from 588 Chapter XLI. He then goes on to rail against us after the manner of old wives. 589 Chapter XLII. There is an inconsistency into which, strangely enough, Celsus has fallen unawares. 590 Chapter XLIII. Some new thing, then, has come to pass since the time that Jesus suffered 591 Chapter XLIV. But when the souls of those who die for the Christian faith depart from the 592 Chapter XLV. Let us see what Celsus next goes on to say. 593 Chapter XLVI. It is related of the priestess of Apollo, that she at times allowed herself to 594 Chapter XLVII. But the Greeks will say that these accounts are fabulous 595 Chapter XLVIII. In the next place, Celsus, after referring to the enthusiasm with which men will contend 596 Chapter XLIX. Let us see in what terms Celsus next addresses us 597 Chapter L. But since he reproaches us with too great an anxiety about the body 598 Chapter LI. In the next place, he expresses his approval of those who |hope that eternal life 599 Chapter LII. For we who have been persuaded by many, yea by innumerable 600 Chapter LIII. Having said so much on this subject, let us proceed to another statement of Celsus 601 Chapter LIV. When Celsus adds, |We must therefore believe that men are entrusted to certain beings who 602 Chapter LV. Celsus goes on to say: |They must make their choice between two alternatives. 603 Chapter LVI. Although, therefore, Celsus would, in his own words, |drive us with all haste out of 604 Chapter LVII. Celsus supposes that men |discharge the duties of life until they are loosened from its 605 Chapter LVIII. Celsus goes on to say: |Let any one inquire of the Egyptians 606 Chapter LIX. Probably those who embrace the views of Celsus will smile at us when we say 607 Chapter LX. Celsus, however, suspecting that the tendency of such teaching as he here gives is to 608 Chapter LXI. For consider with yourself which disposition of mind will be more acceptable to the Most 609 Chapter LXII. In a former passage, Celsus had spoken at length on the subject of oracles 610 Chapter LXIII. After having said so much of the demons, and of their fondness for blood and 611 Chapter LXIV. There is therefore One whose favour we should seek 612 Chapter LXV. Moreover, we are to despise ingratiating ourselves with kings or any other men 613 Chapter LXVI. Then Celsus, following the example of those who are under the influence of demons -- 614 Chapter LXVII. And to regard these myths in a figurative sense 615 Chapter LXVIII. Celsus goes on to say: |We must not disobey the ancient writer 616 Chapter LXIX. Celsus, then, as if not observing that he was saying anything inconsistent with the words 617 Chapter LXX. But if all the Romans, according to the supposition of Celsus 618 Chapter LXXI. Celsus again, as is usual with him, gets confused 619 Chapter LXXII. Afterwards he says: |If it were possible,| implying at the same time that he thought 620 Chapter LXXIII. In the next place, Celsus urges us |to help the king with all our might 621 Chapter LXXIV. And if Celsus would have us to lead armies in defence of our country 622 Chapter LXXV. Celsus also urges us to |take office in the government of the country 623 Chapter LXXVI. You have here, reverend Ambrosius, the conclusion of what we have been enabled to accomplish