Against Celsus 1.70

He says too that "the body of a god does not eat such things," as though he could show from the Gospel writings that he ate, and what sort of things he ate. But suppose so: let him say that he ate the Passover with his disciples, not only saying, "I have earnestly desired to eat this Passover with you," but also eating it; and let him say that, being thirsty, he drank at the well of Jacob. What has this to do with what we say about his body? He is clearly seen to have eaten fish after the resurrection; for in our view he took a body, since he was "born of a woman." "But," he says, "the body of a god does not use such a voice, nor such a manner of persuasion." These things too are trivial and quite contemptible. For it will be said to him that the one believed by the Greeks to be a god, the Pythian and the Didymaean, uses such a voice as that of the Pythia or of the prophetess at Miletus; and the Pythian or the Didymaean, or any other such Greek god established in one place, is not for this reason charged by the Greeks with not being a god. But it was much better for God to use a voice that, because it is proclaimed with power, produces an inexpressible persuasion in the hearers.