Chapter XLIII.

Observe that when Plato says, that “after having found out the Creator and Father of the universe, it is impossible to make Him known to all men,” he does not speak of Him as unspeakable, and as incapable of being expressed in words.  On the contrary, he implies that He may be spoken of, and that there are a few to whom He may be made known.  But Celsus, as if forgetting the language which he had just quoted from Plato, immediately gives God the name of “the unspeakable.”  He says:  “since the wise men have found out this way, in order to be able to give us some idea of the First of Beings, who is unspeakable.”  For ourselves, we hold that not God alone is unspeakable, but other things also which are inferior to Him.  Such are the things which Paul labours to express when he says, “I heard unspeakable words, which it is not lawful for a man to utter,”1704    2 Cor. xii. 4. where the word “heard” is used in the sense of “understood;” as in the passage, “He who hath ears to hear, let him hear.”  We also hold that it is a hard matter to see the Creator and Father of the universe; but it is possible to see Him in the way thus referred to, “Blessed are the pure in heart, for they shall see God;”1705    Matt. v. 8. and not only so, but also in the sense of the words of Him “who is the image of the invisible God;” “He who hath seen Me hath seen the Father who sent Me.”1706    John xiv. 9.  No sensible person could suppose that these last words were spoken in reference to His bodily presence, which was open to the view of all; otherwise all those who said, “Crucify him, crucify him,” and Pilate, who had power over the humanity of Jesus, were among those who saw God the Father, which is absurd.  Moreover, that these words, “He that hath seen Me, hath seen the Father who sent Me,” are not to be taken in their grosser sense, is plain from the answer which He gave to Philip, “Have I been so long time with you, and yet dost thou not know Me, Philip?” after Philip had asked, “Show us the Father, and it sufficeth us.”  He, then, who perceives how these words, “The Word was made flesh,” are to be understood of the only-begotten Son of God, the first-born of all creation, will also understand how, in seeing the image of the invisible God, we see “the Creator and Father of the universe.”

Ἀλλὰ καὶ λέγων ὁ Πλάτων ὅτι τὸν "εὑρόντα ἀδύ νατόν" ἐστιν "εἰς πάντας λέγειν" "τὸν ποιητὴν καὶ πατέρα τοῦ παντός", ἄρρητον μὲν καὶ ἀκατονόμαστον οὔ φησιν αὐτὸν εἶναι ῥητὸν δ' ὄντα εἰς ὀλίγους δύνασθαι λέγεσθαι. Εἶθ' ὥσπερ ἐπιλαθόμενος ὧν παρέθετο Πλάτωνος λέξεων ὁ Κέλσος φησὶν ἀκατονόμαστον εἶναι θεὸν τούτοις· ἐπειδὴ δὲ τούτου χάριν ἐξηύρηται σοφοῖς ἀνδράσιν, ὡς ἂν τοῦ ἀκατονομάστου καὶ πρώτου λάβοιμέν τινα ἐπίνοιαν. Ἡμεῖς δὲ οὐ μόνον τὸν θεὸν ἄρρητον εἶναί φαμεν ἀλλὰ καὶ ἕτερα τῶν μετ' αὐτόν· ἅπερ βιασάμενος ὁ Παῦλος σημῆναί φησι τό· "Ἤκουσεν ἄρρητα ῥήματα, ἃ οὐκ ἐξὸν ἀνθρώπῳ λαλῆσαι", τῷ "ἤκουσεν" ἀντὶ τοῦ συνῆκε χρησάμενος ἀνάλογον τῷ "Ὁ ἔχων ὦτα ἀκούειν ἀκουέτω". "Τὸν ποιητὴν" δὴ "καὶ πατέρα τοῦ παντὸς" ἡμεῖς φαμεν ἰδεῖν "ἔργον". Βλέπεται δὲ οὐ μόνον κατὰ τὸ "Μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν θεὸν ὄψονται", ἀλλὰ καὶ κατὰ τὸ λεγόμενον ὑπὸ τῆς εἰκόνος "τοῦ ἀοράτου θεοῦ" ἐν τῷ "Ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν πατέρα τὸν πέμψαντά με". Ἐν τούτοις γὰρ οὐδεὶς ἂν νοῦν ἔχων φήσειεν ὅτι ἀναφέρων ταῦτα ὁ Ἰησοῦς ἐπὶ τὸ αἰσθητὸν αὐτοῦ καὶ βλεπόμενον τοῖς ἀνθρώποις σῶμα εἶπε τό· "Ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν πατέρα τὸν πέμψαντά με"· ἔσονται γὰρ κατὰ τοῦτο ἑωρακότες τὸν πατέρα θεὸν καὶ πάντες οἱ λέγοντες· "Σταύρου σταύρου αὐτὸν" καὶ ὁ ἐξουσίαν κατὰ τοῦ ἀνθρωπίνου αὐτοῦ Πιλᾶτος λαβών, ὅπερ ἐστὶν ἄτοπον. Ὅτι δὲ τὸ "Ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν πατέρα τὸν πέμψαντά με" οὐκ ἐπὶ τὴν κοινοτέραν ἐκδοχὴν ἀναφέρεται, δῆλον ἐκ τοῦ εἰρῆσθαι τῷ Φιλίππῳ· "Τοσούτῳ χρόνῳ μεθ' ὑμῶν εἰμι, καὶ οὐκ ἔγνωκάς με, Φίλιππε;" Τοῦτο δ' εἴρηκεν αὐτῷ ἀξιώσαντι καὶ λέγοντι· "∆εῖξον ἡμῖν τὸν πατέρα, καὶ ἀρκεῖ ἡμῖν." Νοήσας τις οὖν πῶς δεῖ ἀκούειν περὶ μονογενοῦς θεοῦ υἱοῦ τοῦ θεοῦ, τοῦ πρωτο τόκου "πάσης κτίσεως", καθότι "ὁ λόγος" γέγονε "σάρξ", ὄψεται πῶς ἰδών τις τὴν εἰκόνα "τοῦ ἀοράτου θεοῦ" γνώσεται "τὸν πατέρα καὶ ποιητὴν τοῦδε τοῦ παντός".