Chapter LXXXI.

And do not suppose that it is not in keeping with the Christian religion for me to have accepted, against Celsus, the opinions of those philosophers who have treated of the immortality or after-duration of the soul; for, holding certain views in common with them, we shall more conveniently establish our position, that the future life of blessedness shall be for those only who have accepted the religion which is according to Jesus, and that devotion towards the Creator of all things which is pure and sincere, and unmingled with any created thing whatever.  And let him who likes show what “better things” we persuade men to despise, and let him compare the blessed end with God in Christ,—that is, the word, and the wisdom, and all virtue;—which, according to our view, shall be bestowed, by the gift of God, on those who have lived a pure and blameless life, and who have felt a single and undivided love for the God of all things, with that end which is to follow according to the teaching of each philosophic sect, whether it be Greek or Barbarian, or according to the professions of religious mysteries;^36803680    τῷ καθ᾽ ἑκάστην φιλοσόφων αἵρεσιν ἐν ῞Ελλησιν ἢ βαρβάροις, ἢ μυστηριώδη ἐπαγγελίαν, τέλει. and let him prove that the end which is predicted by any of the others is superior to that which we promise, and consequently that that is true, and ours not befitting the gift of God, nor those who have lived a good life; or let him prove that these words were not spoken by the divine Spirit, who filled the souls of the holy prophets.  And let him who likes show that those words which are acknowledged among all men to be human, are superior to those which are proved to be divine, and uttered by inspiration.^36813681    [Note the testimony to divine inspiration.]  And what are the “better” things from which we teach those who receive them that it would be better to abstain?  For if it be not arrogant so to speak, it is self-evident that nothing can be denied which is better than to entrust oneself to the God of all, and yield oneself up to the doctrine which raises us above all created things, and brings us, through the animate and living word—which is also living wisdom and the Son of God—to God who is over all.  However, as the third book of our answers to the treatise of Celsus has extended to a sufficient length, we shall here bring our present remarks to a close, and in what is to follow shall meet what Celsus has subsequently written.