Object of Book Third to refute the charges which Celsus makes against Christianity in his own person. Assertion of Celsus that the controversy between Jews and Christians is most foolish; that there is nothing of importance in the investigations of Jews and Christians; because, although both believe that a Saviour was predicted, yet they do not agree on the point whether He has actually come or not. Refutation of these statements generally—chaps. i.-iv. Celsus alleges that both Judaism and Christianity originated in rebellion against the State; impossibility of this—chaps. v.-vii. Jews shown from their language not to be Egyptians—chap. viii. Falsehood of the assertion that Christians do not desire to convert all men, even if they could—chap. ix. Proof of Celsus in support of his assertion: Answer—chaps. x.-xiii. Union of Christians alleged to rest upon no substantial reason, save on rebellion and fear of external enemies: Answer—chaps. xiv., xv. Falsity of the charge that Christians invent terrors—chap. xvi. Comparison of the articles of the Christian faith to Egyptian temples, where, after passing through imposing avenues, nothing is found as an object of worship save a cat, or an ape, or a crocodile, or a goat, or a dog: Refutation of this—chaps. xvii.-xxi. Celsus asserts that the Dioscuri, and Hercules, and Æsculapius, and Dionysus, are believed by the Greeks to have become gods after being men; but that we refuse to recognise them as such, although they manifested many noble qualities, displayed for the benefit of mankind: General answer—chap. xxii. Comparison of our Lord’s character with that of individuals referred to—chap. xxiii. Unfairness of Celsus in requiring Christians to believe the stories regarding such beings, and yet refusing his assent to the credibility of the Gospel narratives regarding Jesus—chap. xxiv. Examination of the case of Æsculapius—chaps. xxv., xxvi.; of Aristeas of Proconnesus—chaps. xxvi.-xxix. Superiority of the churches of God over the public assemblies—chaps. xxix., xxx. Comparison of the cases of Abaris the Hyperborean and of the Clazomenian with Jesus—chaps. xxxi., xxxii. Examination of the story of Cleomedes of Astypalea—chap. xxxiii. Celsus alleges that there are many other similar instances: This statement, even if true, shown to be inapplicable—chap. xxxiv. Celsus challenged to say whether he believes such beings really to be demons, or heroes, or gods: Consequences which will follow—chap. xxxv. Comparison of case of Antinous, the favourite of Hadrian, shown to be absurd—chaps. xxxvi.-xxxviii. Allegation of Celsus that faith alone leads Christians to give their assent to the doctrines of Jesus: Examination of this statement—chaps. xxxix.-xli. Comparison of mortal flesh of Jesus to gold, silver, or stone, shown to be inept—chap. xlii. Celsus asserts, that in ridiculing the worshippers of Jupiter, who was buried in Crete, while worshipping Jesus, who rose from the grave, we are guilty of