Against Celsus 2.53

And everything the Jew in Celsus says to those who believe in Jesus can be turned equally into an accusation against Moses, so that one could say that Jesus' sorcery does not differ from Moses', or is like it, since both, as far as the words of the Jew in Celsus go, can be brought under the same charges. For example, about Christ the Jew in Celsus says: “But O light and truth! With his own voice Jesus expressly declares these things, as you yourselves have written, that others too will come to you using similar powers, wicked men and sorcerers.” But about Moses one who disbelieves the writings of Moses, whether an Egyptian or anyone else, might say to the Jew: “But O light and truth! With his own voice Moses expressly declares, as you yourselves have written, that others will come to you using similar powers, wicked men and sorcerers. For it is written in your law: ‘If a prophet or one who dreams a dream arises among you and gives you a sign or a wonder, and the sign or wonder comes to pass of which he spoke to you, saying, Let us go and follow other gods whom you do not know, and let us serve them, you shall not listen to the words of that prophet or of that dreamer of dreams,’” and what follows. And as the one who slanders Jesus' words says that he names a certain Satan as contriving such things, so the one who applies this equally to Moses will say that he names a prophet who dreams as contriving such things. And as the Jew in Celsus says about Jesus, “So that not even he denies that these things are in no way divine but are the works of wicked men,” so one who disbelieves Moses will say the same to him, setting out the passage quoted: “So that not even Moses himself denies that these things are in no way divine but are the works of wicked men.” And he will do the same with this: “Compelled by the truth, Moses both revealed what others do and convicted himself.” And when the Jew also says, “How then is it not wretched to consider him a god because of the same works, and them sorcerers?”, someone might say to him, because of the words of Moses that were set out: “How then is it not wretched to consider him a prophet and servant of God because of the same works, and them sorcerers?” And since Celsus, dwelling on the passage, added to what I have set out as applying equally, “Why, on the basis of these, should we think the others wicked rather than him, when we use him as witness?”, we too shall add to what has been said something like this: “Why, on the basis of these, should we think those wicked whom Moses forbids us to obey when they display signs and wonders, rather than Moses, from the things by which he slandered others concerning signs and wonders?” Saying more to the same effect, so as to seem to strengthen his argument, he says: “He himself admitted that these are the marks not of a divine nature but of certain deceivers and utterly wicked men.” Who, then, is “he himself”? You, Jew, say it is Jesus; but the one who accuses you as liable to the same charges will refer “he himself” to Moses.