Against Celsus 8.67

And even if she is interpreted figuratively and said to be prudence, let someone show her subsistence and being, as actually subsisting according to this figurative interpretation. And if Athena was a woman of old who has been honoured, since those who wished her name to be sung among men as that of a goddess handed down mysteries and rites to their subjects, much more ought we not to hymn Athena and glorify her as a god, since it is not lawful for us to bow down even to the great sun, though we speak well of it. Celsus says, then, that we will seem rather to worship the great God if we hymn both the Sun and Athena; but we know the opposite. For we sing hymns to the God over all alone and to his only-begotten, God the Word. And we hymn God and his only-begotten, as do also “sun and moon” and “stars” and all the heavenly host. For all these, being a divine choir, hymn the God over all and his only-begotten together with the righteous among men. We have said before that we must not swear by the king among men or by his so-called Fortune. So there is no need for us to answer again the words: “And if someone commands you to take an oath by a king among men, this too is nothing terrible. For to him have been given the things on earth, and whatever you receive in life you receive from him.” We say that not all the things on earth have been given to him, nor do we receive from him whatever we receive in life. For when we receive justly and well, we receive from God and his providence, such as cultivated fruits and bread, which strengthens “the heart of man,” and the gentle vine and wine, which gladdens “the heart of man.” And the fruits of the olive too we have from the providence of God, “to make the face shine with oil.”