But Celsus perhaps has misunderstood certain of those whom he has termed
“worms,” when they affirm that “God exists, and that _we_ are next to
Him.” And he acts like those who would find fault with an entire sect of
philosophers, on account of certain words uttered by some rash youth
who, after a three days’ attendance upon the lectures of a philosopher,
should exalt himself above other people as inferior to himself, and
devoid of philosophy. For we know that there are many creatures more
honourable[580] than man; and we have read that “God standeth in the
congregation of gods,”[581] but of gods who are not worshipped by the
nations, “for all the gods of the nations are idols.”[582] We have read
also, that “God, standing in the congregation of the gods, judgeth among
the gods.”[583] We know, moreover, that “though there be that are called
gods, whether in heaven or in earth (as there be gods many and lords
many), but to us there is one God, the Father, of whom are all things,
and we in Him; and one Lord Jesus Christ, by whom are all things, and we
by Him.”[584] And we know that in this way the angels are superior to
men; so that men, when made perfect, become like the angels. “For in the
resurrection they neither marry nor are given in marriage, but the
righteous are as the angels in heaven,”[585] and also become “equal to
the angels.”[586] We know, too, that in the arrangement of the universe
there are certain beings termed “thrones,” and others “dominions,” and
others “powers,” and others “principalities;” and we see that we men,
who are far inferior to these, may entertain the hope that by a virtuous
life, and by acting in all things agreeably to reason, we may rise to a
likeness with all these. And, lastly, because “it doth not yet appear
what we shall be; but we know that when He shall appear, we shall be
like God, and shall see Him as He is.”[587] And if any one were to
maintain what is asserted by some (either by those who possess
intelligence or who do not, but have misconceived sound reason), that
“God exists, and _we_ are next to Him,” I would interpret the word “we,”
by using in its stead, “We who act according to reason,” or rather, “We
_virtuous_, who act according to reason.”[588] For, in our opinion, the
same virtue belongs to _all_ the blessed, so that the virtue of man and
of God is identical.[589] And therefore we are taught to become
“perfect,” as our Father in heaven is perfect.[590] No good and virtuous
man, then, is a “worm rolling in filth,” nor is a pious man an “ant,”
nor a righteous man a “frog;” nor could one whose soul is enlightened
with the bright light of truth be reasonably likened to a “bird of the
night.”
Footnote 580:
τιμιώτερα.
Footnote 581:
Cf. Ps. lxxxii. 1.
Footnote 582:
δαιμόνια. Cf. Ps. xcvi. 5.
Footnote 583:
Cf. Ps. lxxxii. 1.
Footnote 584:
1 Cor. viii. 5, 6.
Footnote 585:
Cf. Matt. xxii. 30.
Footnote 586:
Cf. Luke xx. 36.
Footnote 587:
Cf. 1 John iii. 2.
Footnote 588:
καὶ τοῦτό γ’ ἄν ἑρμηνεύοιμι, τὸ “ἡμεῖς” λέγων ἀντὶ τοῦ οἱ λογικοὶ, καὶ
ἔτι μᾶλλον, οἱ σπουδαῖοι λογικοί.
Footnote 589:
ὥστε καὶ ἡ αὐτὴ ἀρετὴ ἀνθρώπου καὶ Θεοῦ. Cf. Cicero, _de leg._ i.:
“Jam vero virtus eadem in homine ac deo est, neque ullo alio in genio
præterea. Est autem virtus nihil aliud, quam in se perfecta, et ad
summum perducta natura. Est igitur homini cum Deo similitudo.” Cf.
also Clemens Alex. _Strom._ vii.: Οὐ γὰρ, καθάπερ οἱ Στωϊκοὶ, ἀθέως,
πάνυ τὴν αὐτὴν ἀρετὴν ἀνθρώπου λέγομεν καὶ Θεοῦ. Cf. Theodoret,
_Serm._ xi.—SPENCER.
Footnote 590:
Cf. Matt. v. 48.