BOOK VIII., 492-559

Celsus, after his question regarding the worship of demons, proceeds to represent us as saying that it is impossible to serve many masters, and remarks that this is the language of sedition, and used only by those who stand aloof from all human society, etc. Consideration of the true language of Scripture upon this and kindred points, in answer to this statement—chaps. ii.-viii. Reckless language of Celsus, who would have us believe that we are led by our worship of God to that of other things which belong to God, without injury to ourselves, and who yet adds, “We may honour none except those to whom that right has been given by God:” Remarks—chap. ix. Nature of the honour which Christians pay to the Son of God—chap. x. Celsus asserts that those who uphold the unity of God are guilty of impiety: Answer—chap. xi. That if Christians worshipped one God alone, they would have valid arguments against the worship of others, but they pay excessive reverence to one who is the servant of God: Refutation—chaps. xii.-xiv. Celsus quotes from the opinions of some obscure heretical sect, contained in what is called a _Heavenly Dialogue_, to the effect that we suppose another God, who is above the heavens, to be the father of Him whom we honour, in order that we may honour the Son of Man alone; whom also we assert to be stronger than God, who rules the world and who rules over them: Answers—chaps. xv.-xvi. Celsus goes on to say, that our shrinking from raising altars, statues, and temples, has been agreed upon among us as the badge of a secret society: Answer—chaps. xvii.-xx. Assertion of Celsus, that those devoted to the service of God may take part in public feasts or idol offerings: Answer—chap. xxi. Answer to objection that Christians themselves observe certain days, as the Preparation, the Passover, and Pentecost—chaps. xxii., xxiii. Reasons urged by Celsus why Christians may make use of idol offerings and public sacrifices at public feasts; examination of these—chaps. xxiv.-xxvii. Celsus proceeds to state that if Christians abstain from idol offerings, they ought, in consistency, to abstain from all animal food, like the Pythagoreans: Answer—chaps. xxviii.-xxxii. Celsus alleges that if we come into the world at all, we must give thanks, and first-fruits, and prayers to demons, that they may prove good and kind: Answer—chaps. xxxiii., xxxiv. Celsus remarks that the satraps of a Persian or Roman monarch could do great injury to those who despised them, and asks, will the satraps and ministers of air and earth be insulted with impunity? Answer—chaps. xxxv., xxxvi. Asserts that if Christians invoke those whom they address by barbarous names they will have power, but not if invoked in Latin and Greek; falsity and absurdity of this statement—chap. xxxvii. Misrepresents the language addressed by Christians to the Grecian statues—chap. xxxviii. Scoffing language of Celsus to the Christians on the rejection of Jesus, whom he terms a demon, and on his inability to save His followers from being put to death—chap. xxxix. Contrast between the Christian and heathen doctrine of punishment—chap. xl. Railing address of Celsus, to the effect that although Christians may revile the statues of the gods, they would not have reviled the gods themselves with impunity; that nothing happened to those who crucified Jesus; that no father was ever so inhuman as was the father of Jesus, etc. etc.: Answers—chaps. xli.-xliv. Celsus asserts that it is of no use to collect all the oracular responses that have been delivered, for the world is full of them, and many remarkable events have happened in consequence of them, which establish their reality and divinity; general remark in answer—chap.