Thanks to the Creator, not to demons
From this it is clear that we have also answered what he says next, which runs as follows: “Either, then, one must not live at all, anywhere, nor come into this world; or one who has come into life on these terms must give thanks to the demons who have been allotted the things on earth, and render them first-fruits and prayers as long as we live, so that we may find them kind to men.”
We must indeed live, and we must live according to the word of God, so far as is possible and so far as it is granted to live according to it. And it is granted when, whether we eat or drink, we do “all things to the glory of God” (1 Corinthians 10:31). We must not refuse to use, with thanksgiving to the Creator, the works he has made for our sake. It is on these terms, rather than those Celsus thinks, that we have been brought into life by God; and we are not subject to demons, but to the God over all, through Jesus Christ, who has brought us to him (1 Peter 3:18).
By the laws of God no demon has been allotted the things on earth. But because of their own lawlessness, perhaps they have shared out among themselves the places where the knowledge of God and of the life that accords with him is wholly lacking, or where those estranged from the divine are many. Or perhaps, as fit to be overseers and punishers of the wicked, they were appointed by the Word who governs the universe to rule over those who have made themselves subject to wickedness and not to God.
For such reasons, then, let Celsus, as one who does not know God, render his thank-offerings to demons. But we, giving thanks to the Maker of the universe, also eat the loaves that are offered with thanksgiving and prayer over the gifts. Through the prayer these loaves become a body, something holy, which sanctifies those who use it with a sound purpose.
Greek
Ἐκ τούτων δὲ δῆλον ὅτι καὶ πρὸς τὰ ἑξῆς αὐτῷ λελεγμένα ἀπηντήσαμεν. οὕτως ἔχοντα· ἢ τοίνυν οὐδαμῇ οὐδαμῶς βιωτέον οὐδὲ τῇδε παριτητέον, ἢ τὸν ἐπὶ τοῖσδε παρελθόντα εἰς τὸν βίον δαίμοσι τοῖς τὰ ἐπὶ γῆς εἰληχόσιν εὐχαριστητέον καὶ ἀπαρχὰς καὶ εὐχὰς ἀποδοτέον, ἕως ἂν ζῶμεν, ὡς ἂν φιλανθρώπων αὐτῶν τυγχάνοιμεν. καὶ βιωτέον οὖν ἡμῖν, καὶ κατὰ τὸν λόγον τοῦ θεοῦ βιωτέον. ὅσον οἷόν τε καὶ δίδοται κατ᾿ αὐτὸν βιοῦν· δίδοται δὲ καὶ ὅτε, εἴτ᾿ ἐσθίομεν εἴτε πίνομεν. „πάντα εἰς δόξαν θεοῦ“ ποιοῦμεν. καὶ οὐ παραιτητέον ἡμῖν τὸ χρῆσθαι μετ᾿ εὐχαριστίας τῆς πρὸς τὸν κτίσαντα τοῖς δι᾿ ἡμᾶς αὐτοῦ δημιουργήμασι. καὶ ἐπὶ τοῖσδε μᾶλλον παρήχθημεν ὑπὸ τοῦ θεοῦ εἰς τὸν βίον, η ἐφ᾿ οἷς Κέλσος οἴεται, καὶ οὐχ ὑποκείμεθά γε δαίμοσιν ἀλλὰ τῷ ἐπὶ πᾶσι θεῷ διὰ τοῦ ἡμᾶς προσαγαγόντος Ἰησοῦ τοῦ Χριστοῦ. καὶ κατὰ νόμους μὲν θεοῦ οὐδεὶς εἴληχε δαίμων τὰ ἐπὶ γῆς· διὰ (δὲ) τὴν σφῶν παρανομίαν τάχα μὲν αὑτοῖς διελόντες τοὺς τόπους. ἔνθα ἐρημία ἐστὶ γνώσεως θεοῦ καὶ τοῦ κατ᾿ αὐτὸν βίου ἢ ἔνθα πολύς ἐστιν ὁ τῆς θειότητος ἀλλότριος. τάχα δὲ ὡς ἄξιοι τῶν πονηρῶν ἐπιστάται καὶ κολασταὶ αὐτῶν ὑπὸ τοῦ διοικοῦντος τὰ ὅλα λόγου ἐτάχθησαν ἄρχειν τῶν ἑαυτοὺς ὑποταξάντων τῇ κακίᾳ καὶ οὐ τῷ θεῷ. καὶ διὰ τοιαῦτα δὲ Κέλσος μὲν ὡς ἀγνοῶν θεὸν τὰ χαριστήρια δαίμοσιν ἀποδιδότω. ἡμεῖς δὲ τῷ τοῦ παντὸς δημιουργῷ εὐχαριστοῦντες καὶ τοὺς μετ᾿ εὐχαριστίας καὶ εὐχῆς τῆς ἐπὶ τοῖς δοθεῖσι προσαγομένους ἄρτους ἐσθίομεν, σῶμα γενομένους διὰ τὴν εὐχὴν ἅγιόν τι καὶ ἁγιάζον τοὺς μετὰ ὑγιοῦς προθέσεως αὐτῷ χρωμένους.