explanation of the expression, “Man is made after the image of God”—chap. lxiii. God partakes neither of form nor colour, nor can motion be predicated of Him; explanation of passages that seem to imply the reverse—chap. lxiv. Inconsistency of Celsus with his declared opinions, in saying that God is the source of all things; asserts that He cannot be reached by word: Explanation and distinction—chap. lxv. Celsus asks, in the person of another, how it is possible to know God, or to learn the way that leads to Him, because darkness is thrown before the eyes, and nothing distinctly seen: Answer to this query, and remark of Celsus retorted upon himself—chaps. lxvi.-lxviii. Celsus represents our answer as being this: “Since God is great and difficult to see, He put His own Spirit into a body that resembled ours, and sent it down to us, that we might be enabled to hear Him, and become acquainted with Him:” Examination of this statement—chaps. lxix., lxx. According to Celsus, our doctrine regarding the spirit is the same as that of the Stoics, who maintain that “God is a spirit, diffused through all things, and containing all things within Himself:” Answer—chap. lxxi. Assertion that the Son of God would not be immortal, because He was a spirit existing in a human body: Answer—chap. lxxii. Criticises, in scoffing language, the incarnation; exposure of his errors—chap. lxxiii. Returns to the subject of Marcion’s opinions; introduces “two sons of God,” and speaks scoffingly of the supposed controversies between them—chap. lxxiv. Maintains that the body of Jesus must have been different from that of other beings, in virtue of His divine qualities. Consideration of the prophecies regarding Jesus: Answers to his statements—chaps. lxxv.-lxxvii. Celsus ridicules the sending of God’s Spirit into _one_ corner of the world alone, and compares God to Jupiter in the comedy, who sent Mercury to the Athenians and Lacedemonians: Answer—chaps. lxxviii., lxxix. Celsus terms the Chaldeans a divinely-inspired nation; speaks of the Egyptian people as also inspired, although he condemned them formerly, and refuses this title to the Jews; inconsistency of all this—chap. lxxx. Pretends not to understand how God could send His Son amongst wicked men, who were to inflict punishment upon Him: Answer—chap. lxxxi. BOOK VII., 425-491