9. Certainly we do not honor with many sacrifices and floral garlands the objects that men have fashioned, set up in temples, and called gods. We know that they are lifeless and dead and do not represent the form of God—for we do not think of God as having the kind of form which some claim that they imitate to be honored—but rather exhibit the names and shapes of the evil demons who have manifested themselves [to men]. You know well enough without our mentioning it how the craftsmen prepare their material, scraping and cutting and molding and beating. And often they make what they call gods out of vessels used for vile purposes, changing and transforming by art merely their appearance. We consider it not only irrational but an insult to God, whose glory and form are ineffable, to give his name to corruptible things which themselves need care. You are well aware that craftsmen in these [things] are impure and—not to go into details—given to all kinds of vice; they even corrupt their own slave girls who work along with them. What an absurdity, that dissolute men should be spoken of as fashioning or remaking gods for public veneration, and that you should appoint such people as guardians of the temples where they are set up—not considering that it is unlawful to think or speak of men as guardians of gods.
10. But we have learned [from our tradition] that God has no need of material offerings from men, considering that he is the provider of all. We have been taught and firmly believe that he accepts only those who imitate the good things which are his—temperance and righteousness and love of mankind, and whatever else truly belongs to the God who is called by no given name. We have also been taught that in the beginning he in his goodness formed all things that are for the sake of men out of unformed matter, and if they show themselves by their actions worthy of his plan, we have learned that they will be counted worthy of dwelling with him, reigning together and made free from corruption and suffering. For as he made us in the beginning when we were not, so we hold that those who choose what is pleasing to him will, because of that choice, be counted worthy of incorruption and of fellowship [with him]. We did not bring ourselves into being—but as to following after the things that are dear to God, choosing, them by the rational powers which he has given us—this is a matter of conviction and leads us to faith. We hold it to be for the good of all men that they are not prevented from learning these things, but are even urged to [consider] them. For what human laws could not do, that the Word, being divine, would have brought about, if the evil demons had not scattered abroad many false and godless accusations, with the help of the evil desire that is in every man by nature [and expresses itself] in all kinds of ways. None of this, however, matters to us.
11. When you hear that we look for a kingdom, you rashly suppose that we mean something merely human. But we speak of a Kingdom with God, as is clear from our confessing Christ when you bring us to trial, though we know that death is the penalty for this confession. For if we looked for a human kingdom we would deny it in order to save our lives, and would try to remain in hiding in order to obtain the thing we look for. But since we do not place our hopes on the present [order], we are not troubled by being put to death, since we will have to die somehow in any case.
12. We are in fact of all men your best helpers and allies in securing good order,convinced as we are that no wicked man, no covetous man or conspirator, or virtuous man either, can be hidden from God, and that everyone goes to eternal punishment or salvation in accordance with the character of his actions. If all men knew this, nobody would choose vice even for a little time, knowing that he was on his way to eternal punishment by fire; every man would follow the self-restrained and orderly path of virtue, so as to receive the good things that come from God and avoid his punishments. There are some who merely try to conceal their wrongdoing because of the laws and punishments which you decree, knowing that since you are only men it is possible for wrongdoers to escape you; if they learned and were convinced that our thoughts as well as our actions cannot be hidden from God they would certainly lead orderly lives, if only because of the consequences; as you must agree. But it seems as if you were afraid of having all men well-behaved, and nobody left for you to punish; this would be the conduct of public executioners, not of good rulers. Such things, we are convinced, are brought about by the evil demons, the ones who demand sacrifices and service from men who live irrationally; but we have not learned [to expect] any unreasonable conduct from you, who aim at piety and philosophy. But if like thoughtless men you prefer custom to truth, then go ahead and do what you can. Rulers who respect reputation rather than truth have as much power as brigands in a desert. The Word himself has shown that you will not succeed, and after God who begat him we know of no ruler more royal or more just than he. For just as all men try to avoid inheriting the poverty or sufferings or disgrace of their ancestors, so the sensible man will not choose whatever the Word forbids to be chosen. He foretold that all these things would happen—our Teacher, I mean, who is the Son and Apostle of God the Father and Master of all, that is, Jesus Christ, from whom we have received the name of Christians. We are sure that all the things taught by him are so, since we see that what he predicted is actually coming to pass. This is God’s work, to announce something before it happens and then to show it happening as predicted. I might stop here and add no more, having made clear that we ask for what is just and true. But though I know that it is not easy to change over at once a mind which is bound down by ignorance, I am encouraged to add somewhat to persuade the lover of truth, being sure that one can dispel ignorance by putting truth against it.
13. What sound-minded man will not admit that we are not godless, since we worship the Fashioner of the universe, declaring him, as we have been taught, to have no need of blood and libations and incense, but praising him by the word of prayer and thanksgiving for all that he has given us? We have learned that the only honor worthy of him is, not to consume by fire the things he has made for our nourishment, but to devote them to our use and those in need, in thankfulness to him sending up solemn prayers and hymns for our creation and all the means of health, for the variety of creatures and the changes of the seasons, and sending up our petitions that we may live again in incorruption through our faith in him. It is Jesus Christ who has taught us these things, having been born for this purpose and crucified under Pontius Pilate, who was procurator in Judea in the time of Tiberius Caesar. We will show that we honor him in accordance with reason, having learned that he is the Son of the true God himself, and holding him to be in the second place and the prophetic Spirit in the third rank. It is for this that they charge us with madness, saying that we give the second place after the unchanging and ever-existing God and begetter of all things to a crucified man, not knowing the mystery involved in this, to which we ask you to give your attention as we expound it.
14. We warn you in advance to be careful, lest the demons whom we have attacked should deceive you and prevent your completely grasping and understanding what we say. For they struggle to have you as their slaves and servants, and now by manifestations in dreams, now by magic tricks, they get hold of all who do not struggle to their utmost for their own salvation—as we do who, after being persuaded by the Word, renounced them and now follow the only unbegotten God through his Son. Those who once rejoiced in fornication now delight in continence alone; those who made use of magic arts have dedicated themselves to the good and unbegotten God; we who once took most pleasure in the means of increasing our wealth and property now bring what we have into a common fund and share with everyone in need; we who hated and killed one another and would not associate with men of different tribes because of [their different] customs, now after the manifestation of Christ live together and pray for our enemies and try to persuade those who unjustly hate us, so that they, living according to the fair commands of Christ, may share with us the good hope of receiving the same things [that we will] from God, the master of all. So that this may not seem to be sophistry, I think fit before giving our demonstration to recall a few of the teachings which have come from Christ himself. It is for you then, as mighty emperors, to examine whether we have been taught and do teach these things truly. His sayings were short and concise, for he was no sophist, but his word was the power of God.
15. About continence he said this: “Whoever looks on a woman to lust after her has already committed adultery in his heart before God.” And: “If your right eye offends you, cut it out; it is better for you to enter into the Kingdom of Heaven with one eye than with two to be sent into eternal fire.” And: “Whoever marries a woman who has been put away from another man commits adultery.” And: “There are some who were made eunuchs by men, and some who were born eunuchs, and some who have made themselves eunuchs for the Kingdom of Heaven’s sake; only not all [are able to] receive this.”
And so those who make second marriages according to human law are sinners in the sight of our Teacher, and those who look on a woman to lust after her. For he condemns not only the man who commits the act of adultery, but the man who desires to commit adultery, since not only our actions but our thoughts are manifest to God. Many men and women now in their sixties and seventies who have been disciples of Christ from childhood have preserved their purity; and I am proud that I could point to such people in every nation. Then what shall we say of the uncounted multitude of those who have turned away from incontinence and learned these things? For Christ did not call the righteous or the temperate to repentance, but the ungodly and incontinent and unrighteous. So he said: “I have not come to call the righteous but sinners to repentance.” For the Heavenly Father wishes the repentance of a sinner rather than his punishment.
This is what he taught on affection for all men: “If you love those who love you, what new thing do you do? for even the harlots do this. But I say to you, Pray for your enemies and love those who hate you and bless those who curse you and pray for those who treat you despitefully.”
That we should share with those in need and do nothing for [our] glory he said these things: “Give to everyone who asks and turn not away him who wishes to borrow. For if you lend to those from whom you hope to receive, what new thing do you do? Even the publicans do this. But as for you, do not lay up treasures for yourselves on earth, where moth and rust corrupt and thieves break in, but lay up for yourselves treasures in heaven, where neither moth nor rust corrupts. For what will it profit a man, if he should gain the whole world, but lose his own soul? Or what will he give in exchange for it? Lay up treasures therefore in the heavens, where neither moth nor rust corrupts.” And: “Be kind and merciful, as your Father is kind and merciful, and makes his sun to rise on sinners and righteous and wicked. Do not worry as to what you will eat or what you will wear. Are you not better than the birds and the beasts? and God feeds them. So do not worry as to what you will eat or what you will wear, for your Heavenly Father knows that you need these things. But seek the Kingdom of Heaven, and all these things will be added to you. For where his treasure is, there is the mind of man.” And: “Do not do these things to be seen of men, for otherwise you have no reward with your Father who is in heaven.”
16. About being long-suffering and servants to all and free from anger, this is what he said: “To him that smites you on one cheek turn the other also, and to him that takes away your cloak do not deny your tunic either.697 Whoever is angry is worthy of the fire. And whoever compels you to go one mile, 252follow him for two. Let your good works shine before men, that they as they see may wonder at your Father who is in heaven.”698
For we ought not to quarrel; he has not wished us to imitate the wicked, but rather by our patience and meekness to draw all men from shame and evil desires. This we can show in the case of many who were once on your side but have turned from the ways of violence and tyranny, overcome by observing the consistent lives of their neighbors, or noting the strange patience of their injured acquaintances, or experiencing the way they did business with them.
About not swearing at all, but always speaking the truth, this is what he commanded: “Swear not at all; but let your yea be yea and your nay nay. What is more than these is from the evil one.”
That God only should be worshiped he showed us when he said: “The greatest commandment is: Thou shalt worship the Lord thy God and him only shalt thou serve with all thy heart and all thy strength, the Lord who made thee.” And: “When one came to him and said, Good Teacher, he answered and said, There is none good, except only God who made all things.”
Those who are found not living as he taught should know that they are not really Christians, even if his teachings are on their lips, for he said that not those who merely profess but those who also do the works will be saved. For he said this: “Not everyone who says to me, Lord, Lord, will enter into the Kingdom of Heaven, but he who does the will of my Father who is in heaven. For whoever hears me and does what I say hears him who sent me. Many will say to me, Lord, Lord, did we not eat in your name and drink and do mighty works? And then I will say to them, Depart from me, you workers of iniquity. Then there will be weeping and gnashing of teeth, when the righteous will shine as the sun, but the wicked will be sent into eternal fire. For many will come in my name clothed outwardly in sheep’s clothing, but being inwardly ravening wolves; by their works you will know them. Every tree that does not bring forth good fruit is cut down and thrown into the fire.”
So we ask that you too should punish those who do not live in accordance with his teachings, but merely say that they are Christians.
17. More even than others we try to pay the taxes and assessments to those whom you appoint, as we have been taught by him. For once in his time some came to him and asked whether it were right to pay taxes to Caesar. And he answered, “Tell me, whose image is on the coin.” They said, “Caesar’s.” And he answered them again, “Then give what is Caesar’s to Caesar and what is God’s to God.”704 So we worship God only, but in other matters we gladly serve you, recognizing you as emperors and rulers of men, and praying that along with your imperial power you may also be found to have a sound mind. If you pay no attention to our prayers and our frank statements about everything, it will not injure us, since we believe, or rather are firmly convinced, that every man will suffer in eternal fire in accordance with the quality of his actions, and similarly will be required to give account for the abilities which he has received from God, as Christ told us when he said, “To whom God has given more, from him more will be required.”
18. Look at the end of each of the former emperors, how they died the common death of all; and if this were merely a departure into unconsciousness, that would be a piece of luck for the wicked. But since consciousness continues for all who have lived, and eternal punishment awaits, do not fail to be convinced and believe that these things are true. For the oracles of the dead and the revelations of innocent children, the invoking of [departed] human souls, the dream senders and guardians of the magi, and what is done by those who know about such things—all this should convince you that souls are still conscious after death. Then there are the men who are seized and torn by the spirits of the dead, whom everyone calls demon-possessed and maniacs, and the oracles so well-known among you, of Amphilochus and Dodona and Pytho, and any others of that kind, and the teaching of writers, Empedocles and Pythagoras, Plato and Socrates, and the ditch in Homer and the descent of Odysseus to visit the dead, and other stories like this. Treat us at least like these; we believe in God not less than they do, but rather more, since we look forward to receiving again our own bodies, though they be dead and buried in the earth, declaring that nothing is impossible to God.
19. Indeed, what would seem more incredible to an observer than if we were not in the body and someone should say that from a single drop of human seed it were possible for the form that we see to come into being, with bones and nerves and flesh? Consider this hypothesis; if you were not such as you are, born of such parents, and someone were to show you the human seed and a picture of a man, and assure you that the one could grow into the other, would you believe it before you saw it happening? No one would dare to deny [that you wouldn’t]. In the same way unbelief prevails about the resurrection of the dead because you have never seen an instance of it. But as you at first would not have believed that from a little drop such beings [as men] could develop, yet you see it happening, so consider that it is possible for human bodies, dissolved and scattered in the earth like seeds, to rise again in due time by God’s decree and be clothed with incorruption. I cannot imagine how any adequate concept of divine power can be held by those who say that everything returns into that from which it came and that not even God can do anything more than this. But I may remark that they would not have believed it possible for such creatures as they are to have come into being, yet they see themselves as they are, and indeed the whole world [as it is], and what they were made from. We have learned that it is better to believe things impossible to our own nature and to men than to disbelieve like others, since we know that our Teacher Jesus Christ said, “The things that are impossible with men are possible with God.” And: “Fear not those who put you to death and after that can do no more, but fear him who after death is able to cast both body and soul into Gehenna.” Gehenna is the place where those who live unrighteously will be punished, and those who do not believe that these things will come to pass which God has taught through Christ.
20. Both Sybil and Hystaspes declared that there will be a destruction of corruptible things by fire. Those who are called Stoic philosophers teach that God himself will be resolved into fire, and the universe come into being again by return. We think that God, the Maker of all, is superior to changeable things. But if on some points we agree with the poets and philosophers whom you honor, and on others [teach] more completely and more worthily of God, and are the only ones who offer proof, why are we above all hated unjustly? When we say that all things have been ordered and made by God we appear to offer the teaching of Plato—in speaking of a coming destruction by fire, that of the Stoics; in declaring that the souls of the unrighteous will be punished after death, still remaining in conscious existence, and those of the virtuous, delivered from punishments, will enjoy happiness, we seem to agree with [various] poets and philosophers; in declaring that men ought not to worship the works of their hands we are saying the same things as the comedian Menander and others who have said this, for they declared that the Fashioner is greater than what he has formed.