CONTRA FATUM

"[...]we believe that at some time the Logos will have overcome the entire rational nature, and will have remodelled every soul to his own perfection, when each individual simply by the exercise of his freedom will choose what the Logos wills and will be in that state which he has chosen. [...] it is probably true that such a condition is impossible for those who are still in the body; but it is certainly not impossible after they have been delivered from it." (Con. Cel. VIII,72)

"Celsus thinks that God is known either by synthesis with other things, similar to the method called synthesis by geometricians, or by analytical distinction from other things, or also by analogy , like the method of analogy used by the same students, as if one were able to come in this way, if at all, 'to the threshold of the Good' (Pl. Phil. 64c, Clem. Strom. VII,45,3). But when the Logos of God says that 'No man has known the Father except the Son, and the man to whom the Son may reveal him', he indicates that God is known by a certain divine grace, which does not about in the soul without God's action, but with a sort of inspiration." (Con. Cel. VII,44)

"'For judgment came I into the world, that those who do not see may see and that those who see may become blind.' By those who do not see he is obscurely referring to the eyes of the soul, to which the Logos gives the power of sight, and by those who see he means the eyes of the senses. For the Logos blinds the latter, that the soul may see without any distraction that which it ought to see." (Con. Cel. VII,39)

"[...]everyone who has followed the rays of the Logos is in light, for the Logos has shown him how great was the ignorance and impiety and lack of knowledge about God [...]" (Con. Cel. VI,66) (1 Jn ??)

"It is true that God is derived from nothing. But when he [Celsus] says Neither is he attainable by reason, I draw a distinction in the meaning and say: If you mean the reason that is in us, whether conceived or expressed, we too would say that God is not attainable by reason. But if, because we have understood that 'in the beginning was the Logos, and the Logos was with God, and the Logos was God', we affirm that God is attainable by this Logos, and is comprehended not by him alone, but also by any man to whom he reveals the Father, we would prove that Celsus' words were untrue when he says Neither is God attainable by reason. The assertion that he cannot be named also needs precise definition. If he means that none of the descriptions by words or expressions can show the attributes of Hod, the affirmation is true [...] But if you take the word to mean that it is possible by names to show something about His attributes in order to guide the hearer and to make him und...

"At the beginning when we call men to be cured we encourage sinners to come and hear words which teach them not to sin, and the unwise to hear words which will implant in them understanding, and children to advance to a manly character, and those, who are in a word wretches, to happiness, or, to use a more appropriate word, to blessedness. But when some of those who have been thus encouraged make progress and show that they have been purified by the Logos, and do all in their power to live better lives, then we call them to our mysteries. 'For we speak wisdom among the perfect.'" (Con. Cel. III,59)

"After this he utters a sort of wish: Would that it were possible to unite under one law the inhabitants of Asia, Europe, and Libya, both Greeks and barbarians even at the furthest limits. As if he though this impossible he continues that he who thinks this know nothing. [...] his remark about uniting every rational being under one law is not only possible but even true. [...] at some time the Logos will have overcome the entire rational nature, and will have remodelled every soul to his perfection, when each individual simply by the exercise of his freedom will choose what the Logos wills and will be in that state which he has chosen. [...] it is probably true that such a condition is impossible for those who are still in the body; but it is certainly not impossible after they have been delivered from it." (Con. Cel. 8,72)