20. And it is another falsehood that "the teachers of the Divine Word wish to persuade only silly, ill-bred people, blockheads, and slaves, and weak women, and children," though the Word calls even those that it may do them good. But it also calls such as are very different from them, for Christ is the Saviour of all men, specially of them that believe, whether they be men of understanding, or more simple folk, and "He is the propitiation with the Father for our sins, and not for ours only, but also for the whole world." After what we have said it is too much to expect us to reply to such questions as these, which Celsus puts: "Why is it a very bad thing for a man to have been educated, and to have studied the best arguments, and both to be and seem wise? How does this hinder a man from knowing God? Can it possibly be anything but a help and a means whereby a man may more readily reach the truth?" A real education is not a bad thing, for education is a path to virtue; but not even the wise men of Greece will tell us that the holders of erroneous opinions are to be reckoned among the "educated." According to our Word, a knowledge of wickedness is not wisdom; and, if I may use the term, |104 there is a knowledge of wickedness in the holders of false opinions, and in those who have been deceived by fallacious arguments. I should therefore say that they are more ignorant than wise. Further, who would not confess that it is a good thing to have studied the best arguments? Shall we, however, call any arguments the "best," except those which are true and which urge men to the pursuit of virtue? Again, it is a good thing to be wise, though not, as Celsus says, to seem so; and to have been educated, and to have studied the best arguments, and to be a man of understanding is certainly no hindrance but a help in knowing God. And it is more fitting for us than for Celsus to say this, particularly if he is proved to be an Epicurean.