His own people do indeed worship him, but why? assuredly that his unbridled pride and that of all great men may be gratified, and for no other reason. For he is worshipped chiefly on account of the fear of his visible power (hence at his death the worship ceases), and then too on account of the hope of rewards. This same reason exists for the reverence shown parents and other people in power; and since invisible powers are considered more important and greater than visible ones, therefore, they will have it that still more should they be worshipped. And this God should be worshipped on account of his love, they say. And what kind of love is it to expose innocent posterity to infinite suffering on account of the fall of one man, certainly foreseen and therefore foreordained (foreordained as far at least as being permitted). But, you say, they are to be redeemed. But how? The father exposes his only son to extreme suffering, that he may deliver the other man from tortures no greater, because of the redemption offered by the former. The Barbarians had no such silly idea. But why should God be loved, why worshipped? because he created us? But to what end? that we should fall! because assuredly he had foreknowledge that [our progenitors] would fall, and set before them the medium of the forbidden fruit, without which they could not have fallen. Granted, however, that he should be worshipped because on him all things depend for their creation; some, nevertheless, add, for their continued existence also, and their preservation. Why should God be worshipped? Does he himself delight in worship? Certainly. Parents and benefactors are honored among us. But why is this honor given? Human nature has regard for mutual wants and, the bestowal of honor is due to the idea that we can be aided by a greater and more enduring power. No one wishes to aid another unless his own wants are satisfied in turn. That is called a person's recognition of kindness and gratitude, which demands a greater recognition of his own kindness; and in order that his reputation may be spread abroad, it demands that the other be ready, as a handmaid, so to speak, to inspire in others an idea of his fame and nobility. Doubtless the idea others may entertain of our ability to be of service to general or individual needs, tickles us, and raises plumes for us like those of a peacock, wherefore generosity is found among the virtues. But who does not see the imperfection of our nature? Who, however, would say that God, the most perfect of all beings, wants anything? Or that he wishes for any such thing if he is perfect and already self-sufficient and honored without any external honors. Who would say that he wants honor except those who persist in honoring him? The desire for honor is a sign of imperfection and lack of power.