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But, nevertheless, we do not build temples, and ordain priests,
rites, and sacrifices for these same martyrs; for they are not our
gods, but their God is our God. Certainly we honor their
reliquaries, as the memorials of holy men of God who strove for the
truth even to the death of their bodies, that the true religion might
be made known, and false and fictitious religions exposed. For if
there were some before them who thought that these religions were really
false and fictitious, they were afraid to give expression to their
convictions. But who ever heard a priest of the faithful, standing at
an altar built for the honor and worship of God over the holy body of
some martyr, say in the prayers, I offer to thee a sacrifice, O
Peter, or O Paul, or O Cyprian? for it is to God that
sacrifices are offered at their tombs, the God who made them both men
and martyrs, and associated them with holy angels in celestial honor;
and the reason why we pay such honors to their memory is, that by so
doing we may both give thanks to the true God for their victories,
and, by recalling them afresh to remembrance, may stir ourselves up to
imitate them by seeking to obtain like crowns and palms, calling to our
help that same God on whom they called. Therefore, whatever honors
the religions may pay in the places of the martyrs, they are but honors
rendered to their memory, not sacred rites or sacrifices offered to
dead men as to gods. And even such as bring thither food, which,
indeed, is not done by the better Christians, and in most places of
the world is not done at all, do so in order that it may be sanctified
to them through the merits of the martyrs, in the name of the Lord of
the martyrs, first presenting the food and offering prayer, and
thereafter taking it away to be eaten, or to be in part bestowed upon
the needy. But he who knows the one sacrifice of Christians, which
is the sacrifice offered in those places, also knows that these are not
sacrifices offered to the martyrs. It is, then, neither with divine
honors nor with human crimes, by which they worship their gods, that
we honor our martyrs; neither do we offer sacrifices to them, or
convert the crimes of the gods into their sacred rites. For let those
who will and can read the letter of Alexander to his mother Olympias,
in which he tells the things which were revealed to him by the priest
Leon, and let those who have read it recall to memory what it
contains, that they may see what great abominations have been handed
down to memory, not by poets, but by the mystic writings of the
Egyptians, concerning the goddess Isis, the wife of Osiris, and
the parents of both, all of whom, according to these writings, were
royal personages. Isis, when sacrificing to her parents, is said to
have discovered a crop of barley, of which she brought some ears to the
king her husband, and his councillor Mercurius, and hence they
identify her with Ceres. Those who read the letter may there see what
was the character of those people to whom when dead sacred rites were
instituted as to gods, and what those deeds of theirs were which
furnished the occasion for these rites. Let them not once dare to
compare in any respect those people, though they hold them to be gods,
to our holy martyrs, though we do not hold them to be gods. For we do
not ordain priests and offer sacrifices to our martyrs, as they do to
their dead men, for that would be incongruous, undue, and unlawful,
such being due only to God; and thus we do not delight them with their
own crimes, or with such shameful plays as those in which the crimes of
the gods are celebrated, which are either real crimes committed by them
at a time when they were men, or else, if they never were men,
fictitious crimes invented for the pleasure of noxious demons. The god
of Socrates, if he had a god, cannot have belonged to this class of
demons. But perhaps they who wished to excel in this art of making
gods, imposed a god of this sort on a man who was a stranger to, and
innocent of any connection with that art. What need we say more? No
one who is even moderately wise imagines that demons are to be
worshipped on account of the blessed life which is to be after death.
But perhaps they will say that all the gods are good, but that of the
demons some are bad and some good, and that it is the good who are to
be worshipped, in order that through them we may attain to the
eternally blessed life. To the examination of this opinion we will
devote the following book.
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