Against Celsus 4.19

Let others, then, grant Celsus that he does not change, but makes those who see him think that he has changed. But we, being persuaded that in the coming of Jesus to men there was no appearance but truth and clear reality, are not subject to Celsus's accusation. Nevertheless we shall reply: Do you not say, Celsus, that it is sometimes permitted to use deceit and lying as a kind of medicine? What absurdity then, if something of the kind was going to save, that something of the kind should have happened? For some words, spoken rather in the manner of falsehood, convert such characters, as sometimes physicians' words of this kind do with the sick, rather than words spoken in the manner of truth. But let this defense be made by us on behalf of others. For it is not absurd that he who heals sick friends should heal the dear human race by such means as one would not use by preference but by force of circumstance. And the human race, being mad, had to be healed by methods which the Word saw to be useful for the mad, so that they might come to their senses. He also says that one does such things with enemies, taking care to escape danger. But God does not fear anyone, so as to escape danger by leading astray those who plot against him. It is altogether superfluous and unreasonable to answer what no one says about our Savior. And in our defense on behalf of others we have already answered, “But no one sick or mad is a friend to God”; for the one who made that defense says that such a dispensation took place not on behalf of those already friends who are sick or mad, but on behalf of those who, through sickness of soul and departure from natural reason, are still enemies, so that they may become friends of God. For it is clearly said that Jesus took everything upon himself for sinners, so that he might “free” them from sin and make them “righteous.”