Others, then, may concede to Celsus that God does not undergo a change,
but leads the spectators to imagine that He does; whereas we who are
persuaded that the advent of Jesus among men was no mere appearance, but
a real manifestation, are not affected by this charge of Celsus. We
nevertheless will attempt a reply, because you assert, Celsus, do you
not, that it is sometimes allowable to employ deceit and falsehood by
way, as it were, of medicine?[541] Where, then, is the absurdity, if
such a saving result were to be accomplished, that some such events
should have taken place? For certain words, when savouring of falsehood,
produce upon such characters a corrective effect (like the similar
declarations of physicians to their patients), rather than when spoken
in the spirit of truth. This, however, must be our defence against other
opponents. For there is no absurdity in Him who healed sick friends,
healing the dear human race by means of such remedies as He would not
employ preferentially, but only according to circumstances.[542] The
human race, moreover, when in a state of mental alienation, had to be
cured by methods which the Word saw would aid in bringing back those so
afflicted to a sound state of mind. But Celsus says also, that “one acts
thus towards enemies when taking measures to escape danger. But God does
not fear any one, so as to escape danger by leading into error those who
conspire against him.” Now it is altogether unnecessary and absurd to
answer a charge which is advanced by no one against our Saviour. And we
have already replied, when answering other charges, to the statement
that “no one who is either in a state of sickness or mental alienation
is a friend of God.” For the answer is, that such arrangements have been
made, not for the sake of those who, being already friends, afterwards
fell sick or became afflicted with mental disease, but in order that
those who were still enemies through sickness of the soul, and
alienation of the natural reason, might become the friends of God. For
it is distinctly stated that Jesus endured all things on behalf of
sinners, that He might free them from sin, and convert them to
righteousness.
Footnote 541:
ὅμως δ’ ἀπολογησόμεθα, ὅτι οὐ φῂς, ὦ Κέλσε, ὡς ἐν φαρμάκου μοίρᾳ ποτὲ
δίδοται χρῆσθαι τῷ πλανᾶν καὶ τῷ ψεύδεσθαι.
Footnote 542:
προηγουμένως, ἀλλ’ ἐκ περιστάσεως.