Chapter LII.

Celsus proceeds as follows:  “With regard to the origin of the world and its destruction, whether it is to be regarded as uncreated and indestructible, or as created indeed, but not destructible, or the reverse, I at present say nothing.”  For this reason we too say nothing on these points, as the work in hand does not require it.  Nor do we allege that the Spirit of the universal God mingled itself in things here below as in things alien to itself,1464    ὡς ἐν ἀλλοτρίοις τοῖς τῇδε. as might appear from the expression, “The Spirit of God moved upon the water;” nor do we assert that certain wicked devices directed against His Spirit, as if by a different creator from the great God, and which were tolerated by the Supreme Divinity, needed to be completely frustrated.  And, accordingly, I have nothing further to say to those1465    μακρὰν χαιρέτωσαν. who utter such absurdities; nor to Celsus, who does not refute them with ability.  For he ought either not to have mentioned such matters at all, or else, in keeping with that character for philanthropy which he assumes, have carefully set them forth, and then endeavoured to rebut these impious assertions.  Nor have we ever heard that the great God, after giving his spirit to the creator, demands it back again.  Proceeding next foolishly to assail these impious assertions, he asks:  “What god gives anything with the intention of demanding it back?  For it is the mark of a needy person to demand back (what he has given), whereas God stands in need of nothing.”  To this he adds, as if saying something clever against certain parties:  “Why, when he lent (his spirit), was he ignorant that he was lending it to an evil being?”  He asks, further:  “Why does he pass without notice1466    περιορᾷ. a wicked creator who was counter-working his purposes?”

Μετὰ δὲ ταῦτα Κέλσος φησίν· Ἐγὼ δὲ περὶ μὲν γενέ σεως κόσμου καὶ φθορᾶς, ἢ ὡς ἀγένητος καὶ ἄφθαρτος, ἢ ὡς γενητὸς μὲν ἄφθαρτος δέ, ἢ ὡς τὸ ἔμπαλιν, οὐδὲν περὶ τοῦδε νυνὶ λέγω. ∆ιόπερ οὐδ' ἡμεῖς περὶ τῶνδε νυνὶ λέγομεν· οὐ γὰρ ἡ προκειμένη σύνταξις τοῦτ' ἀπαιτεῖ. Ἀλλ' οὐδὲ πνεῦμα τοῦ ἐπὶ πᾶσι θεοῦ φαμεν ὡς ἐν ἀλλοτρίοις τοῖς τῇδε γεγονέναι κατὰ τὸ "Πνεῦμα θεοῦ ἐπεφέρετο ἐπάνω τοῦ ὕδατος", οὐδὲ κακῶς μηχανώμενά τινα ὡς ὑπὸ ἑτέρου τοῦ δημιουργοῦ παρὰ τὸν μέγαν θεὸν κατὰ τοῦ πνεύματος αὐτοῦ φαμεν, ἀνεχομένου τοῦ ἀνωτέρω θεοῦ, δεδεῆσθαι καθαιρέσεως. ∆ιόπερ μακρὰν χαιρέτωσαν οἱ ταῦτα λέγοντες καὶ ὁ μὴ πραγματικῶς αὐτῶν κατηγορῶν Κέλσος· ἐχρῆν γὰρ αὐτὸν ἢ μὴ μνημονεῦσαι τῶν τοιούτων ἢ κατὰ τὸ δοκοῦν αὐτῷ φιλάνθρωπον ἐκθέσθαι αὐτὰ ἐπιμελῶς καὶ ἀγωνίσασθαι πρὸς τὰ ἀσεβῶς ὑπ' αὐτῶν λεγόμενα. Οὐδ' ὅτι δεδωκὼς ὁ μέγας θεὸς τῷ δημιουργῷ τὸ πνεῦμα ἀπαιτεῖ αὐτὸ ἀκηκόα μεν πώποτε. Εἶθ' ἑξῆς [τοιούτοις] ἀσεβέσι λόγοις μωρῶς ἐγκαλῶν φησι· Τίς θεὸς δίδωσί τι ὡς ἀπαιτήσων; ∆εομένου γὰρ τὸ ἀπαιτεῖν, δεῖται δὲ οὐδενὸς ὁ θεός. Καὶ τούτοις προστί θησιν ὡς σοφὸν δή τι κατά τινων λέγων· ∆ιὰ τί, ὁπηνίκα ἐκίχρα, κακῷ κιχρῶν ἠγνόει; Λέγει δὲ καὶ τό· Τί περιορᾷ πονηρὸν δημιουργὸν ἀντιπράττοντα ἑαυτῷ;