And teaching “that wisdom will not enter a soul that devises evil, nor dwell in a body involved in sin,”⁠a we say: Whoever has clean hands, and for that reason lifts up “holy hands” to God, and because he offers lofty and heavenly things can say, “The lifting up of my hands is an evening sacrifice,” let him come to us. And whoever has wise speech, through meditating on the law of the Lord “day and night,” and through having “by habit his faculties trained to distinguish good and evil,” let him not hesitate to come to the solid, rational food suited to athletes of piety and of every virtue. And since “the grace” of God is “with all who love” the teacher of the lessons of immortality with undying love, whoever is pure not only from all defilement but also from what are thought to be lesser sins, let him boldly be initiated into the mysteries of the worship of God according to Jesus, which are reasonably handed on only to the holy and pure. Celsus's initiator says, “Whoever's soul is conscious of no evil, let him come”; but the one who, according to Jesus, leads people into the mysteries of God will say to those whose souls have been purified: “Whoever's soul has for a long time been conscious of no evil, especially since he came to the healing of the word, let him hear also the things spoken privately by Jesus to his genuine disciples.” So even in contrasting the practices of those who initiate among the Greeks with those who teach the things of Jesus, he does not know the difference between the wicked, who are called to healing, and those already most pure, who are called to the more mystical teachings.