Celsus denies that the Jewish prophets predicted any of the events which occurred in the life of Christ, and asserts that those who believe in the existence of another God, besides that of the Jews, cannot refute his objections; while Christians, who recognise the God of the Jews, rely for their defence on the alleged predictions regarding Christ: Remarks—chap. ii. Celsus declares Christians inconsistent in rejecting the ancient Grecian oracles of Delphi, Dodona, Clarus, Branchidæ, Jupiter Ammon, etc., which nevertheless were of high importance, while insisting that the sayings uttered in Judea are marvellous and unchangeably true: Detailed answer to this objection—chaps. iii.-viii. Asserts that many individuals assume the attitude of inspiration, and claim to be God, or the Son of God, or the divine Spirit, and to have come down to save a perishing world, and promise rewards to those who do them homage, and threaten vengeance upon others; and, moreover, to these promises add strange and unintelligible words, which may be applied by any impostor to his own purposes—chap. ix. Answer to these charges—chaps. x.-xii. Falsity of Celsus’ statement that God favours the commission of evil—chap. xiii. Celsus objects, that even if the prophets foretold that the great God would become a slave, or die, there was no necessity that He should do so simply because such things had been predicted: Answers—chaps. xiv.-xvii. Celsus objects further, that if the prophets of the God of the Jews foretold that Jesus was to be the Son of the same God, how could commands have been given through Moses that the Jews should accumulate wealth, extend their dominion, fill the earth, put their enemies to the sword, under threat of being treated by God as His enemies; whilst the man of Nazareth, His Son, delivered commands of a totally opposite kind? Errors of Celsus pointed out in detail, and the nature of the two dispensations explained—chaps. xviii.-xxvi. Falsity of assertion that Christians believe the Divine Being to be corporeal in His nature, and to possess a body like a man—chap. xxvii. Celsus alleges that the idea of a better land than this, to which Christians hope to go after death, has been borrowed from the divine men of a former age, and quotes from Homer and Plato in support of his assertion: Answers—chaps. xxviii.-xxxi. Celsus next assails the doctrine of the resurrection, and asserts that we uphold this doctrine in order that we may see and know God: Answer—chaps. xxxii.-xxxiv. The oracles of Trophonius, etc., to which Celsus would direct Christians, assuring them that there they would see God distinctly, shown to be demons—chap. xxxv. Language of Christians as to the manner in which they see God misrepresented by Celsus—chaps. xxxvi.-xxxix. Language of Celsus quite inappropriate as addressed to Christians, and applicable only to those whose doctrines differ widely from theirs—chap. xl. Celsus recommends Christians to