communion with the divine, might rise to be divine, not in Jesus alone, but in all those who not only believe, but[329] enter upon the life which Jesus taught, and which elevates to friendship with God and communion with Him every one who lives according to the precepts of Jesus. Footnote 325: τῆς καταβαλλομένης οἰκοδομῆς. Footnote 326: τοῦ καθ’ ἡμᾶς δαίμονος, λαχόντος γέρας λοιβῆς τε κνίσσης τε. Footnote 327: ὡς οὐ κοινωνήσαντος τῇ ἀνθρωπίνῃ φύσει, οὐδ’ ἀναλαβόντος τὴν ἐν ἀνθρώποις σάρκα ἐπιθυμοῦσαν κατὰ τοῦ πνεύματος. Footnote 328: Ἀλλὰ γὰρ καὶ τὴν καταβᾶσαν εἰς ἀνθρωπίνην φύσιν καὶ εἰς ἀνθρωπίνας περιστάσεις δύναμιν, καὶ ἀναλαβοῦσαν ψυχὴν καὶ σῶμα ἀνθρώπινον, ἑώρων ἐκ τοῦ πιστεύεσθαι μετὰ τῶν θειοτέρων συμβαλλομένην εἰς σωτηρίαν τοῖς πιστεύουσιν. Footnote 329: μετὰ τοῦ πιστεύειν. Others read, μετὰ τὸ πιστεύειν. Chapter XXIX. According to Celsus, then, Apollo wished the Metapontines to treat Aristeas as a god. But as the Metapontines considered the evidence in favour of Aristeas being a man—and probably not a virtuous one—to be stronger than the declaration of the oracle to the effect that he was a god or worthy of divine honours, they for that reason would not obey Apollo, and consequently no one regarded Aristeas as a god. But with respect to Jesus we would say that, as it was of advantage to the human race to accept him as the Son of God—God come in a human soul and body—and as this did not seem to be advantageous to the gluttonous appetites[330] of the demons which love bodies, and to those who deem them to be gods on that account, the demons that are on earth (which are supposed to be gods by those who are not instructed in the nature of demons), and also their worshippers, were desirous to prevent the spread of the doctrine of Jesus; for they saw that the libations and odours in which they greedily delighted were being swept away by the prevalence of the instructions of Jesus. But the God who sent Jesus dissipated all the conspiracies of the demons, and made the gospel of Jesus to prevail throughout the whole world for the conversion and reformation of men, and caused churches to be everywhere established in opposition to those of superstitious and licentious and wicked men; for such is the character of the multitudes who constitute the citizens[331] in the assemblies of the various cities. Whereas the churches of God which are instructed by Christ, when carefully contrasted with the assemblies of the districts in which they are situated, are as beacons[332] in the world; for who would not admit that even the inferior members of the church, and those who in comparison with the better are less worthy, are nevertheless more excellent than many of those who belong to the assemblies in the different districts? Footnote 330: λιχνείᾳ. Footnote 331: τοιαῦτα γὰρ τὰ πανταχοῦ πολιτευόμενα ἐν ταῖς ἐκκλησίαις τῶν πόλεων πλήθη. Footnote 332: φωστῆρες.