The writings of Origen, Vol. 2 (of 2)

PREFACE.—Origen undertakes this treatise at the desire of Ambrose, but thinks it unnecessary, as the facts and doctrines of Christianity form its best defence—work begun on one...

This book contains Origen’s answers to the charges which Celsus, in the person of a Jew, brings against the converts from Judaism to Christianity. Main charge is, that “they hav...

Answer—chap. xxvi. Alleges that Christian believers have corrupted the gospel in order to be able to reply to objections: Answer—chap. xxvii. The Jew of Celsus reproaches Christ...

sorcerer—chap. li. Inconsistency of the Jew in raising the objections which he does, seeing that the same objections might be raised against the divinity of Mosaism—chaps. lii.-...

Object of Book Third to refute the charges which Celsus makes against Christianity in his own person. Assertion of Celsus that the controversy between Jews and Christians is mos...

relates only ridiculous things—chap. lxxiii. That he seeks after the unintelligent alone—chap. lxxiv. That he acts like a person who promises to restore patients to bodily healt...

enter a company of drunkards, and accuse those who were sober of being drunk—chap. lxxvi. That he is like one suffering from ophthalmia, who should accuse the clear-sighted of b...

Subject of Fourth Book mainly to show that the prophecies regarding Christ are true predictions—chap. i. The position maintained by certain Christians, that there has already de...

never performed anything of note, and were never held in any account: Answer—chaps. xxxi., xxxii. Celsus, in very ambiguous language, asserts that the Jews endeavoured to derive...

Abel, of Esau and Jacob, of Laban and Jacob—chap. xliii. Explanation of the statement that “God gave wells to the righteous;” other matters, also, to be allegorically understood...

avowed them, when quoting from the _Timæus_ of Plato, to the effect that God made immortal things alone, while mortal things are the work of others; that the soul is the work of...

irrational animals as they on our account: Answer—chaps. lxxviii.-lxxx. Celsus maintains that the superiority of man over irrational animals in building cities and founding poli...

Continuation of the subject—chap. i. Celsus repeats his denial that no God, or son of God, has either come, or will come, to earth; that if certain angels did come, by what name...

Object of Sixth Book specially to refute those objections which _Celsus_ brings against Christians, and not those derived from writers on philosophy—chap. i. Explanation of the...

Plato, in boasting of a “super-celestial” God: Answer—chap. xix. Explanation of certain terms referring to heaven—chaps. xx., xxi. Assertion of Celsus, that the Persian mysterie...

and alleges that Moses and the prophets, from ignorance, have woven together a web of sheer nonsense: Answers—chaps. xlix.-li. Celsus will not decide whether the world was uncre...

that of other beings, in virtue of His divine qualities. Consideration of the prophecies regarding Jesus: Answers to his statements—chaps. lxxv.-lxxvii. Celsus ridicules the sen...

Celsus denies that the Jewish prophets predicted any of the events which occurred in the life of Christ, and asserts that those who believe in the existence of another God, besi...

of theology—chap. xlix. Explanation of certain scriptural expressions regarding “birth” or “generation”—chap. l. Difference between Christians and those who received a portion o...

Celsus, after his question regarding the worship of demons, proceeds to represent us as saying that it is impossible to serve many masters, and remarks that this is the language...

allowed herself to be bribed, and that of the prophets, who were admired for their downright truthfulness—chap. xlvi. Assertion of Greeks, that the Jewish history contains fabul...

everlasting life, and the wicked shall suffer everlasting punishment; inconsistency of this on the part of Celsus—chap. li. Anxiety of Origen to bring all men to receive the who...

and reluctance on his part to set down any of them as false; inconsistency of this with the manner in which he treats the doctrines of Christianity, which he regards with a host...

alternatives; nature of these: Answer—chaps. lv.-lvii. Seeks to degrade the souls of men to the worship of demons, by referring to certain practices and beliefs prevalent among...

Origen was born in all probability at Alexandria, about the year 185 A.D.[1] Notwithstanding that his name is derived from that of an Egyptian deity (Horus or Or[2]), there seem...

The first book of our answer to the treatise of Celsus, entitled _A True Discourse_, which concluded with the representation of the Jew addressing Jesus, having now extended to...

Now, since we are upon the subject of Peter, and of the teachers of Christianity to the circumcision, I do not deem it out of place to quote a certain declaration of Jesus taken...

Our present object, however, is to expose the ignorance of Celsus, who makes this Jew of his address his fellow-citizen and the Israelitish converts in the following manner: “Wh...

The Jew, then, continues his address to converts from his own nation thus: “Yesterday and the day before, when we visited with punishment the man who deluded you, ye became apos...

After these matters, although Celsus becomes tautological in his statements about Jesus, repeating for the second time that “he was punished by the Jews for his crimes,” we shal...

But let it be granted that Jesus observed all the Jewish usages, including even their sacrificial observances, what does that avail to prevent our recognising Him as the Son of...

Moreover, let them show where there is to be found even the appearance of language dictated by arrogance,[53] and proceeding from Jesus. For how could an arrogant man thus expre...

He says, further, that “many other persons would appear such as Jesus was, to those who were willing to be deceived.” Let this Jew of Celsus then show us, not many persons, nor...

The Jew continues his discourse thus: “How should we deem him to be a God, who not only in other respects, as was currently reported, performed none of his promises, but who als...

But what promise did Jesus make which He did not perform? Let Celsus produce any instance of such, and make good his charge. But he will be unable to do so, especially since it...

In the next place, that He was betrayed by those whom He called His disciples, is a circumstance which the Jew of Celsus learned from the Gospels; calling the one Judas, however...

And the following appear to me to be childish assertions, viz. that “no good general and leader of great multitudes was ever betrayed; nor even a wicked captain of robbers and c...

This Jew of Celsus continues, after the above, in the following fashion: “Although he could state many things regarding the events of the life of Jesus which are true, and not l...

Celsus, however, accepting or granting that Jesus foreknew what would befall Him, might think to make light of the admission, as he did in the case of the miracles, when he alle...

Celsus continues: “The disciples of Jesus, having no undoubted fact on which to rely, devised the fiction that he foreknew everything before it happened;” not observing, or not...

Exceedingly weak is his assertion, that “the disciples of Jesus wrote such accounts regarding him, by way of extenuating the charges that told against him: as if,” he says, “any...

Extremely foolish also is his remark, “What God, or spirit, or prudent man would not, on foreseeing that such events were to befall him, avoid them if he could; whereas he threw...

After this the Jew makes another silly remark, saying, “How is it that, if Jesus pointed out beforehand both the traitor and the perjurer, they did not fear him as a God, and ce...

Superficial also is his objection, that “it is always the case when a man against whom a plot is formed, and who comes to the knowledge of it, makes known to the conspirators th...

Let us see how he continues after this: “These events,” he says, “he predicted as being a God, and the prediction must by all means come to pass. God, therefore, who above all o...

Observe also the superficiality and manifest falsity of such a statement of Celsus, when he asserts “that he who was partaker of a man’s table would not conspire against him; an...

He adds to this, as if he had brought together an argument with conclusive demonstrations and consequences, the following: “And, which is still more absurd, God himself conspire...

He continues in this strain: “If he had determined upon these things, and underwent chastisement in obedience to his Father, it is manifest that, being a God, and submitting vol...

After this, wishing to prove that the occurrences which befell Him were painful and distressing, and that it was impossible for Him, had He wished, to render them otherwise, he...

We have mentioned in the preceding pages that there are some of the declarations of Jesus which refer to that Being in Him which was the “first-born of every creature,” such as,...

This Jew of Celsus still accuses the disciples of Jesus of having invented these statements, saying to them: “Even although guilty of falsehood, ye have not been able to give a...

After this he says, that certain of the Christian believers, like persons who in a fit of drunkenness lay violent hands upon themselves, have corrupted the Gospel from its origi...

And since this Jew of Celsus makes it a subject of reproach that Christians should make use of the prophets, who predicted the events of Christ’s life, we have to say, in additi...

In the preceding pages we have already spoken of this point, viz. the prediction that there were to be two advents of Christ to the human race, so that it is not necessary for u...

This objection also is cast in our teeth by Celsus: “From such signs and misinterpretations, and from proofs so mean, no one could prove him to be God, and the Son of God.” Now...

He next charges the Christians with being “guilty of sophistical reasoning, in saying that the Son of God is the Logos Himself.” And he thinks that he strengthens the accusation...

We have already shown that Jesus can be regarded neither as an arrogant man, nor a sorcerer; and therefore it is unnecessary to repeat our former arguments, lest, in replying to...

“But,” continues Celsus, “what great deeds did Jesus perform as being a God? Did he put his enemies to shame, or bring to a ridiculous conclusion what was designed against him?”...

Now the Jews are not much acquainted with Greek literature; but suppose that there was a Jew so well versed in it [as to make such a quotation on his part appropriate], how [doe...

But in answer to this objection, “If not before, yet why now, at least, does he not give some manifestation of his divinity, and free himself from this reproach, and take vengea...

Celsus next says: “What is the nature of the ichor in the body of the crucified Jesus? Is it ‘such as flows in the bodies of the immortal gods?’”[115] He puts this question in a...

After this, he who extracts from the Gospel narrative those statements on which he thinks he can found an accusation, makes the vinegar and the gall a subject of reproach to Jes...

The Jew next remarks: “You, O sincere believers,[120] find fault with us, because we do not recognise this individual as God, nor agree with you that he endured these [suffering...

And how can the following assertion of this Jew of Celsus appear anything else than a manifest falsehood, viz. that Jesus “having gained over no one during his life, not even hi...

It is, moreover, in a very unphilosophical spirit that Celsus imagines our Lord’s pre-eminence among men to consist, not in the preaching of salvation and in a pure morality, bu...

In the person of the Jew, Celsus continues to find fault with Jesus, alleging that “he did not show himself to be pure from all evil.” Let Celsus state from what “evil” our Lord...

But further, since Celsus will have it that “Jesus was not irreproachable,” let him instance any one of those who adhere to His doctrine, who has recorded anything that could tr...

Celsus next addresses to us the following remark: “You will not, I suppose, say of him, that, after failing to gain over those who were in this world, he went to Hades to gain o...

Celsus in the next place says, with indescribable silliness: “If, after inventing defences which are absurd, and by which ye were ridiculously deluded, ye imagine that you reall...

But observe the superficial nature of his argument respecting the former disciples of Jesus, in which he says: “In the next place, those who were his associates while alive, and...

But how can this Jew of Celsus escape the charge of falsehood, when he says that Jesus, “when on earth, gained over to himself only ten sailors and tax-gatherers of the most wor...

He represents, moreover, a statement of his own as if it were an answer to one of his questions, in which he asks: “By what train of argument were you led to regard him as the S...

Celsus, moreover, unable to resist the miracles which Jesus is recorded to have performed, has already on several occasions spoken of them slanderously as works of sorcery; and...

Jesus, accordingly, in turning away the minds of His disciples, not merely from giving heed to sorcerers in general, and those who profess in any other manner to work miracles—f...

Paul, moreover, in the Second Epistle to the Thessalonians, shows in what manner there will one day be revealed “the man of sin, the son of perdition, who opposeth and exalteth...

Celsus, indeed, evinced a slight knowledge of Scripture when he made Jesus say, that it is “a certain Satan who contrives such devices;” although he begs the question[145] when...

But since it is a Jew who makes these assertions in the treatise of Celsus, we would say to him: Pray, friend, why do you believe the works which are recorded in your writings a...

All the arguments, indeed, which this Jew of Celsus advances against those who believe on Jesus, may, by parity of reasoning, be urged as ground of accusation against Moses: so...

After this, forsooth, the Jew of Celsus, to keep up the character assigned to the Jew from the beginning, in his address to those of his countrymen who had become believers, say...

The Jew continues his address to those of his countrymen who are converts, as follows: “Come now, let us grant to you that the prediction was actually uttered. Yet how many othe...

But since the Jew says that these histories of the alleged descent of heroes to Hades, and of their return thence, are juggling impositions,[160] maintaining that these heroes d...

But observe whether this Jew of Celsus does not talk very blindly, in saying that it is impossible for any one to rise from the dead with a veritable body, his language being: “...

Further, after these Greek stories which the Jew adduced respecting those who were guilty of juggling practices,[166] and who pretended to have risen from the dead, he says to t...

He imagines also that both the earthquake and the darkness were an invention;[167] but regarding these, we have in the preceding pages made our defence, according to our ability...

In the next place, as if this were possible, viz. that the image of a man who was dead could appear to another as if he were still living, he adopts this opinion as an Epicurean...

Jesus accordingly, as Celsus imagines, exhibited after His death only the appearance of wounds received on the cross, and was not in reality so wounded as He is described to hav...

Now it followed from all the predictions which were uttered regarding Him—amongst which was this prediction of the resurrection—and from all that was done by Him, and from all t...

After these points, Celsus proceeds to bring against the Gospel narrative a charge which is not to be lightly passed over, saying that “if Jesus desired to show that his power w...

Although Jesus was only a single individual, He was nevertheless more things than one, according to the different standpoint from which He might be regarded;[181] nor was He see...

And why do I say “to all?” For even with His own apostles and disciples He was not perpetually present, nor did He constantly show Himself to them, because they were not able wi...

And be not surprised if all the multitudes who have believed on Jesus do not behold His resurrection, when Paul, writing to the Corinthians, can say to them, as being incapable...

To the best of our ability, therefore, as in a treatise of this nature, we have answered the objection, that “if Jesus had really wished to manifest his divine power, he ought t...

But let us observe how this Jew of Celsus asserts that, “if this at least would have helped to manifest his divinity, he ought accordingly to have at once disappeared from the c...

But we wish to show that His instantaneous bodily disappearance from the cross was not better fitted to serve the purposes of the whole economy of salvation [than His remaining...

But how is it that this Jew of Celsus could say that Jesus concealed Himself? For his words regarding Him are these: “And who that is sent as a messenger ever conceals himself w...

Jesus taught us who it was that sent Him, in the words, “None knoweth the Father but the Son;”[212] and in these, “No man hath seen God at any time; the only begotten Son, who i...

After the above statements, he continues: “If he wished to remain hid, why was there heard a voice from heaven proclaiming him to be the Son of God? And if he did not seek to re...

The Jew proceeds, after this, to state as a consequence what does not follow from the premises; for it does _not_ follow from “His having wished, by the punishments which He und...

In addition to all this, the Jew further says: “All these statements are taken from your own books, in addition to which we need no other witness; for ye fall upon your own swor...

I think what has been stated is enough to convince any one that the unbelief of the Jews with regard to Jesus was in keeping with what is related of this people from the beginni...

Celsus, in adopting the character of a Jew, could not discover any objections to be urged against the gospel which might not be retorted on him as liable to be brought also agai...

After this the Jew remarks, manifestly in accordance with the Jewish belief: “We certainly hope that there will be a bodily resurrection, and that we shall enjoy an eternal life...

The Jew continues: “Did Jesus come into the world for this purpose, that we should not believe him?” To which we immediately answer, that He did not come with the object of prod...

The conclusion of all these arguments regarding Jesus is thus stated by the Jew: “He was therefore a man, and of such a nature, as the truth itself proves, and reason demonstrat...

In the first book of our answer to the work of Celsus, who had boastfully entitled the treatise which he had composed against us _A True Discourse_, we have gone through, as you...

But let Celsus, and those who assent to his charges, tell us whether it is at all like “an ass’s shadow,” that the Jewish prophets should have predicted the birth-place of Him w...

In the next place, miracles were performed in all countries, or at least in many of them, as Celsus himself admits, instancing the case of Esculapius, who conferred benefits on...

And if the above be the state of the case, how do Jews and Christians search after “the shadow of an ass,” in seeking to ascertain from those prophecies which they believe in co...

Immediately after these points, Celsus, imagining that the Jews are Egyptians by descent, and had abandoned Egypt, after revolting against the Egyptian state, and despising the...

Celsus, therefore, not investigating in a spirit of impartiality the facts, which are related by the Egyptians in one way, and by the Hebrews in another, but being bewitched, as...

In like manner, as the statement is false “that the Hebrews, being [originally] Egyptians, dated the commencement [of their political existence] from the time of their rebellion...

In the following way, also, we may conclude that they who came out of Egypt with Moses were not Egyptians; for if they had been Egyptians, their _names_ also would be Egyptian,...

But since he is manifestly guilty of falsehood in the statements which follow, let us examine his assertion when he says, “If all men wished to become Christians, the latter wou...

But observe what he alleges as a proof of his statement: “Christians at first were few in number, and held the same opinions; but when they grew to be a great multitude, they we...

He says, in addition, that “all the Christians were of one mind,” not observing, even in this particular, that from the beginning there were differences of opinion among believe...

In the next place, since he reproaches us with the existence of heresies in Christianity as being a ground of accusation against it, saying that “when Christians had greatly inc...

Now, if these arguments hold good, why should we not defend, in the same way, the existence of heresies in Christianity? And respecting these, Paul appears to me to speak in a v...

After this he continues: “Their union is the more wonderful, the more it can be shown to be based on no substantial reason. And yet rebellion is a substantial reason, as well as...

But again, that it is not the fear of external enemies which strengthens our union, is plain from the fact that this cause, by God’s will, has already, for a considerable time,...

“But what the legends are of every kind which we gather together, or the terrors which we invent,” as Celsus without proof asserts, he who likes may show. I know not, indeed, wh...

He wishes, indeed, to compare the articles of our faith to those of the Egyptians; “among whom, as you approach their sacred edifices, are to be seen splendid enclosures, and gr...

In the next place, referring to the statements of the Egyptians, who talk loftily about irrational animals, and who assert that they are a sort of symbols of God, or anything el...

He says, indeed, that “we ridicule the Egyptians, although they present many by no means contemptible mysteries[294] for our consideration, when they teach us that such rites ar...

And we say to those who hold similar opinions to those of Celsus: “Paul then, we are to suppose, had before his mind the idea of no pre-eminent wisdom when he professed to speak...

And I have not yet spoken of the observance[298] of all that is written in the Gospels, each one of which contains much doctrine difficult to be understood, not merely by the mu...

But this low jester[302] Celsus, omitting no species of mockery and ridicule which can be employed against us, mentions in his treatise the Dioscuri, and Hercules, and Æsculapiu...

But we, in proving the facts related of our Jesus from the prophetic Scriptures, and comparing afterwards His history with them, demonstrate that no dissoluteness on his part is...

And again, when it is said of Æsculapius that a great multitude both of Greeks and barbarians acknowledge that they have frequently seen, and still see, no mere phantom, but Æsc...

Now, in order to grant that there did exist a healing spirit named Æsculapius, who used to cure the bodies of men, I would say to those who are astonished at such an occurrence,...

Let us see what Celsus says next, when he adduces from history marvellous occurrences, which in themselves seem to be incredible, but which are not discredited by him, so far at...

Now, in answer to this account of Aristeas, we have to say, that if Celsus had adduced it as history, without signifying his own assent to its truth, it is in a different way th...

For with what purpose in view did Providence accomplish the marvels related of Aristeas? And to confer what benefit upon the human race did such remarkable events, as you regard...

According to Celsus, then, Apollo wished the Metapontines to treat Aristeas as a god. But as the Metapontines considered the evidence in favour of Aristeas being a man—and proba...

For the church[333] of God, _e.g._ which is at Athens, is a meek and stable body, as being one which desires to please God, who is over all things; whereas the assembly[334] of...

Now if these things be so, why should it not be consistent with reason to hold with regard to Jesus, who was able to effect results so great, that there dwelt in _Him_ no ordina...

But as Celsus next mentions the case of the Clazomenian, subjoining to the story about him this remark, “Do they not report that his soul frequently quitted his body, and flitte...

Celsus, however, shows that he has read a good many Grecian histories, when he quotes further what is told of Cleomedes of Astypalea, “who,” he relates, “entered into an ark, an...

I am, however, of opinion that these individuals are the only instances with which Celsus was acquainted. And yet, that he might appear voluntarily to pass by other similar case...

But I should like, in answer to him who for some unknown reason advances such statements as the above, to make in a conversational way[356] some such remarks as the following, w...

But as he next introduces the case of the favourite of Adrian (I refer to the accounts regarding the youth Antinous, and the honours paid him by the inhabitants of the city of A...

The Egyptians, then, having been taught to worship Antinous, will, if you compare him with Apollo or Zeus, endure such a comparison, Antinous being magnified in their estimation...

The belief, then, in Antinous, or any other such person, whether among the Egyptians or the Greeks, is, so to speak, unfortunate; while the belief in Jesus would seem to be eith...

We must notice the remarks which Celsus next makes, when he says to us, that “faith, having taken possession of our minds, makes us yield the assent which we give to the doctrin...

But observe whether the principles of our faith, harmonizing with the general ideas implanted in our minds at birth, do not produce a change upon those who listen candidly to it...

But since he has charged us, I know not how often already, “with regarding this Jesus, who was but a mortal body, as a God, and with supposing that we act piously in so doing,”...

Celsus, then, does not speak as a good reasoner,[372] when he compares the mortal flesh of Jesus to gold, and silver, and stone, asserting that the former is more liable to corr...

He next says of us, that “we ridicule those who worship Jupiter, because his tomb is pointed out in the island of Crete; and yet we worship him who rose from the tomb,[373] alth...

After these points Celsus quotes some objections against the doctrine of Jesus, made by a very few individuals who are considered Christians, not of the more intelligent, as he...

But that the object of Christianity[377] is that we should become wise, can be proved not only from the ancient Jewish writings, which _we_ also use, but especially from those w...

And if you come to the books written after the time of Jesus, you will find that those multitudes of believers who hear the parables are, as it were, “without,” and worthy only...

But it is probable that what is written by Paul in the First Epistle to the Corinthians,[389] as being addressed to Greeks who prided themselves greatly on their Grecian wisdom,...

And perhaps also from the words, “For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: but God hath chosen...

This statement also is untrue, that it is “only foolish and low individuals, and persons devoid of perception, and slaves, and women, and children, of whom the teachers of the d...

But let us see what those statements of his are which follow next in these words: “Nay, we see, indeed, that even those individuals, who in the market-places perform the most di...

And if they are not to be blamed for so doing, let us see whether Christians do not exhort multitudes to the practice of virtue in a greater and better degree than they. For the...

Observe now with regard to the following statement of Celsus, “We see also those persons who in the market-places perform most disreputable tricks, and collect crowds around the...

For the word is used by our Paul in writing to the Corinthians, who were Greeks, and not yet purified in their morals: “I have fed you with milk, not with meat; for hitherto ye...

We acknowledge, however, although Celsus will not have it so, that we _do_ desire to instruct all men in the word of God, so as to give to young men the exhortations which are a...

But as Celsus delights to heap up calumnies against us, and, in addition to those which he has already uttered, has added others, let us examine these also, and see whether it b...

Observe now how by such statements he depreciates those amongst us who are teachers of the word, and who strive in every way to raise the soul to the Creator of all things, and...

But who are the teachers whom we call triflers and fools, whose defence is undertaken by Celsus, as of those who teach better things? [I know not,] unless he deem those to be go...

But those who, in the opinion of Celsus, resemble the workers in wool in private houses, and the leather-cutters, and fullers, and uneducated rustics, will, he alleges, in the p...

Immediately after this, Celsus, perceiving that he has slandered us with too great bitterness, as if by way of defence expresses himself as follows: “That I bring no heavier cha...

And as we teach, moreover, that “wisdom will not enter into the soul of a base man, nor dwell in a body that is involved in sin,”[416] we say, Whoever has clean hands, and there...

Not to _participation in mysteries_, then, and to _fellowship in the wisdom hidden in a mystery_, which God ordained before the world to the glory of His saints,[418] do we invi...

In the next place, throwing a slur[424] upon the exhortations spoken and written to those who have led wicked lives, and which invite them to repentance and reformation of heart...

After this, not understanding how it has been said that “every one who exalteth himself shall be abased;”[427] nor (although taught even by Plato) that “the good and virtuous ma...

But since he says, in addition to this, “What is this preference of sinners over others?” and makes other remarks of a similar nature, we have to reply that absolutely a sinner...

He imagines, however, that we utter these exhortations for the conversion of sinners, because we are able to gain over no one who is really good and righteous, and therefore ope...

Now here Celsus appears to me to have committed a great error, in refusing to those who are sinners by nature, and also by habit, the possibility of a complete transformation, a...

It is probable, however, that he meant to convey some such meaning as this, that those who were both by nature and habit given to the commission of those sins which are committe...

That philosophical discourses, however, distinguished by orderly arrangement and elegant expression,[441] should produce such results in the case of those individuals just enume...

Celsus continues in his usual manner, asserting that “to change a nature entirely is exceedingly difficult.” We, however, who know of only one nature in every rational soul, and...

In the next place, he objects to the statement, as if it were maintained by us, that “God will be able to do all things,” not seeing even here how these words are meant, and wha...

He next assumes what is not granted by the more rational class of believers, but what perhaps is considered to be true by some who are devoid of intelligence,—viz. that “God, li...

In the next place, speaking as in the person of a teacher of our doctrine, he expresses himself as follows: “Wise men reject what we say, being led into error, and ensnared by t...

After this he again slanders the ambassador of Christianity, and gives out regarding him that he relates “ridiculous things,” although he does not show or clearly point out what...

He accuses the Christian teacher, moreover, of “seeking after the unintelligent.” In answer, we ask, Whom do you mean by the “unintelligent?” For, to speak accurately, every wic...

But as he afterwards says that “the teacher of Christianity acts like a person who promises to restore patients to bodily health, but who prevents them from consulting skilled p...

And he produces a second illustration to our disadvantage, saying that “our teacher acts like a drunken man, who, entering a company of drunkards, should accuse those who are so...

He next likens our teacher to one suffering from ophthalmia, and his disciples to those suffering from the same disease, and says that “such an one amongst a company of those wh...

After having brought against us charges of so serious a kind, he wishes to make it appear that, although he has others to adduce, he passes them by in silence. His words are as...

But if in these matters any one were to imagine that it is superstition rather than wickedness which appears in the multitude of those who believe the word, and should charge ou...

Seeing, however, that Celsus alleges that “Christians are won over by us through vain hopes,” we thus reply to him when he finds fault with our doctrine of the blessed life, and...

And do not suppose that it is not in keeping with the Christian religion for me to have accepted, against Celsus, the opinions of those philosophers who have treated of the immo...

Having, in the three preceding books, fully stated what occurred to us by way of answer to the treatise of Celsus, we now, reverend Ambrosius, with prayer to God through Christ,...

“But that certain Christians and [all] Jews should maintain, the former that there _has_ already descended, the latter that there _will_ descend, upon the earth a certain God, o...

And he continues: “What is the meaning of such a descent upon the part of God?” not observing that, according to our teaching, the meaning of the descent is pre-eminently to con...

The argument which Celsus employs against us and the Jews will be turned against himself thus: My good sir, does the God who is over all things know what takes place among men,...

The illustrious[490] Celsus, taking occasion I know not from what, next raises an additional objection against us, as if we asserted that “God Himself will come down to men.” He...

But if you will have us to meet the most ridiculous among the charges of Celsus, listen to him when he says: “Now God, being unknown amongst men, and deeming himself on that acc...

I do not know how it is, that after the foolish remarks which he has made upon the subject which we have just been discussing, he should add the following, that “God does not de...

And it is not matter of surprise that in certain generations there have existed prophets who, in the reception of divine influence,[500] surpassed, by means of their stronger an...

There came, then, although Celsus may not wish to admit it, after the numerous prophets who were the reformers of that well-known Israel, the Christ, the Reformer of the whole w...

In the next place, Celsus, as is his custom, having neither proved nor established anything, proceeds to say, as if we talked of God in a manner that was neither holy nor pious,...

After this, being desirous to show that it is nothing either wonderful or new which we state regarding floods or conflagrations, but that, from misunderstanding the accounts of...

Whether, then, there are cycles of time, and floods, or conflagrations which occur periodically or not, and whether the Scripture is aware of this, not only in many passages, bu...

But as it is in mockery that Celsus says we speak of “God coming down like a torturer bearing fire,” and thus compels us unseasonably to investigate words of deeper meaning, we...

But let us look at what Celsus next with great ostentation announces in the following fashion: “And again,” he says, “let us resume the subject from the beginning, with a larger...

And with respect to His having descended among men, He was “previously in the form of God;”[532] and through benevolence, divested Himself [of His glory], that He might be capab...

For there are different appearances, as it were, of the Word, according as He shows Himself to each one of those who come to His doctrine; and this in a manner corresponding to...

But will not those narratives, especially when they are understood in their proper sense, appear far more worthy of respect than the story that Dionysus was deceived by the Tita...

But Celsus, lingering over matters which he does not understand, leads us to be guilty of tautology, as we do not wish even in appearance to leave any one of his objections unex...

Others, then, may concede to Celsus that God does not undergo a change, but leads the spectators to imagine that He does; whereas we who are persuaded that the advent of Jesus a...

In the next place, as he represents the Jews accounting in a way peculiar to themselves for their belief that the advent of Christ among them is still in the future, and the Chr...

But I do not understand how he can imagine the overturning of the tower [of Babel] to have happened with a similar object to that of the deluge, which effected a purification of...

But, according to Celsus, “the Christians, making certain additional statements to those of the Jews, assert that the Son of God has been already sent on account of the sins of...

In the next place, ridiculing after his usual style the race of Jews and Christians, he compares them all “to a flight of bats or to a swarm of ants issuing out of their nest, o...

In reply to these, we ask of those who accept such aspersions as are scattered against us, Do you regard all men as a collection of bats, or as frogs, or as worms, in consequenc...

But if you depreciate the littleness of man, not on account of his body, but of his soul, regarding it as inferior to that of other rational beings, and especially of those who...

But if it is on account of those opinions of the Christians and Jews which displease Celsus (and which he does not at all appear to understand) that they are to be regarded as w...

And I have not yet spoken of the other evils which prevail amongst men, from which even those who have the appearance of philosophers are not speedily freed, for in philosophy t...

But since he has represented those whom he regards as worms, viz. the Christians, as saying that “God, having abandoned the heavenly regions, and despising this great earth, tak...

But Celsus perhaps has misunderstood certain of those whom he has termed “worms,” when they affirm that “God exists, and that _we_ are next to Him.” And he acts like those who w...

It appears to me that Celsus has also misunderstood this statement, “Let us make man in our image and likeness;”[591] and has therefore represented the “worms” as saying that, b...

After this, wishing to prove that there is no difference between Jews and Christians, and those animals previously enumerated by him, he asserts that the Jews were “fugitives fr...

But since nothing belonging to human nature is permanent, this polity also must gradually be corrupted and changed. And Providence, having remodelled their venerable system wher...

Immediately after this, Celsus, assailing the contents of the first book of Moses, which is entitled “Genesis,” asserts that “the Jews accordingly endeavoured to derive their or...

For we inquire of all those who employ such invocations of God, saying: Tell us, friends, who was Abraham, and what sort of person was Isaac, and what power did Jacob possess, t...

And let any one who peruses the treatise of Celsus observe whether it does not convey some such insinuation as the above, when he says: “And they attempted to derive their origi...

Celsus in the next place, producing from history other than that of the divine record, those passages which bear upon the claims to great antiquity put forth by many nations, as...

He charges us, moreover, with introducing “a man formed by the _hands_ of God,” although the book of Genesis has made no mention of the “hands” of God, either when relating the...

In the next place, as it is his object to slander our Scriptures, he ridicules the following statement: “And God caused a deep sleep to fall upon Adam, and he slept: and He took...

But as Celsus makes a jest also of the serpent, as counteracting the injunctions given by God to the man, taking the narrative to be an old wife’s fable,[637] and has purposely...

But as he asserts that “the Mosaic narrative most impiously represents God as in a state of weakness from the very commencement [of things], and as unable to gain over [to obedi...

After this he continues as follows: “They speak, in the next place, of a deluge, and of a monstrous[656] ark, having within it all things, and of a dove and a crow[657] as messe...

In order to show that he had read the book of Genesis, Celsus rejects the story of the dove, although unable to adduce any reason which might prove it to be a fiction. In the ne...

“Altogether absurd, and out of season,”[662] he continues, “is the [account of the] begetting of children,” where, although he has mentioned no names, it is evident that he is r...

And erring widely from the meaning of Scripture, he says that “God gave wells[672] also to the righteous.” Now he did not observe that the righteous do not construct cisterns,[6...

And whereas Celsus ought to have recognised the love of truth displayed by the writers of sacred Scripture, who have not concealed even what is to their discredit,[679] and thus...

Celsus, moreover, sneers at the “hatred” of Esau (to which, I suppose, he refers) against Jacob, although he was a man who, according to the Scriptures, is acknowledged to have...

Celsus next, for form’s sake,[687] and with great want of precision, speaks of “the dreams of the chief butler and chief baker, and of Pharaoh, and of the explanation of them, i...

In the next place, as if he had devoted himself solely to the manifestation of his hatred and dislike of the Jewish and Christian doctrine, he says: “The more modest of Jewish a...

If Celsus had read the Scriptures in an impartial spirit, he would not have said that “our writings are incapable of admitting an allegorical meaning.” For from the prophetic Sc...

Moreover, if the law of Moses had contained nothing which was to be understood as having a secret meaning, the prophet would not have said in his prayer to God, “Open Thou mine...

Celsus appears to me to have heard that there are treatises in existence which contain allegorical explanations of the law of Moses. These, however, he could not have read; for...

After this, selecting from all the treatises which contain allegorical explanations and interpretations, expressed in a language and style not to be despised, the least importan...

I do not know, indeed, how he could conjoin things that do not admit of union, and which cannot exist together at the same time in human nature, in saying, as he did, that “the...

But as in the words which I quoted from Celsus, which are a paraphrase from the _Timœus_, certain expressions occur, such as, “God made nothing mortal, but immortal things alone...

But I maintain that, if he had had the patience (to use his own expression) to listen to the writings of Moses and the prophets, he would have had his attention arrested by the...

Moreover, since Celsus asserts that “the soul is the work of God, but that the nature of body is different; and that in this respect there is no difference between the body of a...

See, then, whether we ought to yield to one who, holding such opinions, calumniates the Christians, and thus abandon a doctrine which explains the difference existing among bodi...

But we have something more to say to Celsus, when he declares that “the soul is the work of God, and that the nature of body is different,” and puts forward such an opinion not...

For it would, indeed, be absurd that certain stones and buildings should be regarded as more sacred or more profane than others, according as they were constructed for the honou...

He next proceeds to say, that “a common nature pervades all the previously mentioned bodies, and one which goes and returns the same amid recurring changes.”[727] In answer to t...

He maintains, moreover, that “no product of matter is immortal.” Now, in answer to this it may be said, that if no product of matter is immortal, then either the whole world is...

After these matters, then, he thinks that he can make us acquainted in a few words with the questions regarding the nature of evil, which have been variously discussed in many i...

I do not understand how Celsus, while admitting the existence of Providence, at least so far as appears from the language of this book, can say that there never existed [at any...

And now, after these arguments, and others of a similar kind, how can Celsus escape appearing in a ridiculous light, when he imagines that there never has been in the past, nor...

After this Celsus continues: “It is not easy, indeed, for one who is not a philosopher to ascertain the origin of evils, though it is sufficient for the multitude to say that th...

Celsus in the next place, as if he were able to tell certain secrets regarding the origin of evils, but chose rather to keep silence, and say only what was suitable to the multi...

I do not understand how Celsus should deem it of advantage, in writing a treatise against us, to adopt an opinion which requires at least much plausible reasoning to make it app...

Celsus, however, says that it is only “the course of _mortal_ things which, according to the appointed cycles, must always be the same in the past, present, and future;” whereas...

He continues to say, that “neither have visible things[752] been given to man [by God], but each individual thing comes into existence and perishes for the sake of the safety of...

Celsus has made a statement regarding evils of the following nature, viz., that “although a thing may seem to you to be evil, it is by no means certain that it is so; for you do...

But as, in what follows, Celsus, not understanding that the language of Scripture regarding God is adapted to an anthropopathic point of view, ridicules those passages which spe...

We speak, indeed, of the “wrath” of God. We do not, however, assert that it indicates any “passion” on His part, but that it is something which is assumed in order to discipline...

And as a sequel to his non-understanding of the statements regarding the “wrath” of God, he continues: “Is it not ridiculous to suppose that, whereas a _man_, who became angry w...

He next, in many words, blames us for asserting that God made all things for the sake of man. Because from the history of animals, and from the sagacity manifested by them, he w...

For, in the first place, he is of opinion that “thunders, and lightnings, and rains are not the works of God,”—thus showing more clearly at last his Epicurean leanings; and in t...

After this, Celsus, desirous of maintaining that Providence created the products of the earth, not more on our account than on that of the most savage animals, thus proceeds: “W...

In the next place, forgetting that his object is to accuse both Jews and Christians, he quotes against himself an iambic verse of Euripides, which is opposed to his view, and jo...

He next proceeds further to object against himself[784] what is said on behalf of man, viz. that the irrational animals were created on his account, saying: “If one were to call...

In the next place, in answer to the human race, who perceive their own superiority, which far exceeds that of the irrational animals, he says: “With respect to your assertion, t...

Those Holy Scriptures, moreover, which bear the name of Moses, introduce the first men as hearing divine voices and oracles, and beholding sometimes the angels of God coming to...

Our noble opponent, however, not observing how many philosophers there are who admit the existence of Providence, and who hold that Providence created all things for the sake of...

Perhaps also the so-called wars among the bees convey instruction as to the manner in which wars, if ever there arise a necessity for them, should be waged in a just and orderly...

After Celsus has finished speaking of the bees, in order to depreciate (as far as he can) the cities, and constitutions, and governments, and sovereignties not only of us Christ...

And since he asserts that, “when ants die, the survivors set apart a special place [for their interment], and that their ancestral sepulchres such a place is,” we have to answer...

He is not ashamed, moreover, to say, in addition to these statements (that the unseemly character[795] of his opinions may be manifest to those who will live after him): “Come n...

Immediately after this, as if doing his utmost to reduce the human race to a still lower position, and to bring them to the level of the irrational animals, and desiring to omit...

Let it be granted, however, that there are other prophylactics against poisons known to animals: what does that avail to prove that it is not nature, but reason, which leads to...

And wishing to show at greater length that even the thoughts of God entertained by the human race are not superior to those of all other mortal creatures, but that certain of th...

Celsus, however, seeing he wished to prove by the foregoing statements that the irrational animals are more divine and intelligent than human beings, ought to have established a...

But we have a few remarks to make, out of a larger number, in answer to these statements of Celsus, that we may show the ingratitude towards his Maker which is involved in his h...

But besides, if birds of augury converse with one another,[815] as Celsus maintains they do, the prophetic birds having a divine nature, and the other rational animals also idea...

In my opinion, however, it is certain wicked demons, and, so to speak, of the race of Titans or Giants, who have been guilty of impiety towards the true God, and towards the ang...

For which reason, whatever else there may be in the writings of Moses which excites my wonder, I would say that the following is worthy of admiration, viz. that Moses, having ob...

But if the soul of birds is to be esteemed divine because future events are predicted by them, why should we not rather maintain, that when omens[824] are accepted by men, the s...

The true God, however, neither employs irrational animals, nor any individuals whom chance may offer,[829] to convey a knowledge of the future; but, on the contrary, the most pu...

We ought to take note, however, that the power of foreknowing the future is by no means a proof of divinity; for in itself it is a thing indifferent, and is found occurring amon...

How impious, indeed, is the assertion of this man, who charges us with impiety, that “not only are the irrational animals wiser than the human race, but that they are more belov...

I do not know, moreover, how Celsus could hear of the elephants’ [fidelity to] oaths, and of their great devotedness to our God, and of the knowledge which they possess of Him....

In addition to all that he has already said, Celsus subjoins the following: “All things, accordingly, were not made for man, any more than they were made for lions, or eagles, o...

It is not, my reverend Ambrosius, because we seek after many words—a thing which is forbidden, and in the indulgence of which it is impossible to avoid sin[842]—that we now begi...

We have now, then, to refute that statement of his which runs as follows: “O Jews and Christians, no God or son of a God either came or will come down [to earth]. But if you mea...

But observe how, in his desire to subvert our opinions, he who never acknowledged himself throughout his whole treatise to be an Epicurean, is convicted of being a deserter to t...

But since he says, in the next place, as if the Jews or Christians had answered regarding those who come down to visit the human race, that they were angels: “But if ye say that...

For to invoke angels without having obtained a knowledge of their nature greater than is possessed by men, would be contrary to reason. But, conformably to our hypothesis, let t...

He next proceeds to make the following statement about the Jews:—“The first point relating to the Jews which is fitted to excite wonder, is that they should worship the heaven a...

Having, moreover, assumed that the Jews consider the heaven to be God, he adds that this is absurd; finding fault with those who bow down to the heaven, but not also to the sun,...

As we allege, however, that he has fallen into confusion in consequence of false notions which he has imbibed, come and let us point them out to the best of our ability, and sho...

And still continuing a little confused, and not taking care to see what was relevant to the matter, he expressed his opinion that the Jews were induced by the incantations emplo...

And if it be necessary for us to offer a defence of our refusal to recognise as gods, equally with angels, and sun, and moon, and stars, those who are called by the Greeks “mani...

But even this rational light itself ought not to be worshipped by him who beholds and understands the true light, by sharing in which these also are enlightened; nor by him who...

God accordingly, in His kindness, condescends to mankind, not in any local sense, but through His providence;[884] while the Son of God, not only [when on earth], but at _all_ t...

Celsus, moreover, assumes that sun, and moon, and stars are regarded by us as of no account. Now, with regard to these, we acknowledge that they too are “waiting for the manifes...

The following, then, are his words: “It is folly on their part to suppose that when God, as if He were a cook,[893] introduces the fire [which is to consume the world], all the...

Observe, now, here at the very beginning, how, in ridiculing the doctrine of a conflagration of the world, held by certain of the Greeks who have treated the subject in a philos...

From what has been said, it will be manifest to intelligent hearers how we have to answer the following: “All the rest of the race will be completely burnt up, and they alone wi...

Then, in the next place, having either himself misunderstood the sacred Scriptures, or those [interpreters] by whom they were not understood, he proceeds to assert that “it is s...

But since he has ridiculed at great length the doctrine of the resurrection of the flesh, which has been preached in the churches, and which is more clearly understood by the mo...

God, then, gives to each thing its own body as He pleases: as in the case of plants that are sown, so also in the case of those beings who are, as it were, sown in dying, and wh...

But since our views regarding the resurrection have, as far as time would permit, been stated in part on the present occasion (for we have systematically examined the subject in...

The disciples of Pythagoras, too, and of Plato, although they appear to hold the incorruptibility of the world, yet fall into similar errors. For as the planets, after certain d...

Let no one, however, suspect that, in speaking as we do, we belong to those who are indeed called Christians, but who set aside the doctrine of the resurrection as it is taught...

We, therefore, do not maintain that the body which has undergone corruption resumes its original nature, any more than the grain of wheat which has decayed returns to its former...

Moreover, as we have already said that for God to desire anything unbecoming Himself would be destructive of His existence as Deity, we will add that if man, agreeably to the wi...

Let us next notice the statements of Celsus, which follow the preceding, and which are as follow: “As the Jews, then, became a peculiar people, and enacted laws in keeping with...

“We must,” he says, “observe the laws, not only because it has occurred to the mind of others to decide some things differently, but because it is a duty to protect what has bee...

Any one, indeed, who chooses, may relate how the various quarters of the earth, being distributed among certain governing powers, are administered by those who superintend them;...

It is probable, however, that to such remarks as the above, the answer returned would be, that he was pious who kept the laws of his _own_ country, and not at all chargeable wit...

It appears to me, indeed, that Celsus has misunderstood some of the deeper reasons relating to the arrangement of terrestrial affairs, some of which are touched upon[938] even i...

[The narrative, then, may be understood as follows.] All the people upon the earth are to be regarded as having used one divine language, and so long as they lived harmoniously...

Now, in the next place, if any one has the capacity, let him understand that in what assumes the form of history, and which contains some things that are literally true, while y...

And by this means let those who have the capacity of comprehending truths so profound, learn that he to whom were allotted those who had not formerly sinned is far more powerful...

The remarks which we have made not only answer the statements of Celsus regarding the superintending spirits, but anticipate in some measure what he afterwards brings forward, w...

But, that we may not pass without notice what Celsus has said between these and the preceding paragraphs, let us quote his words: “We might adduce Herodotus as a witness on this...

The argument of Celsus appears to point by these illustrations to this conclusion: that it is “an obligation incumbent on all men to live according to their country’s customs, i...

But what sort of being is this Ammon of Herodotus, whose words Celsus has quoted, as if by way of demonstrating how each one ought to keep his country’s laws? For this Ammon wou...

As there are, then, generally two laws presented to us, the one being the law of nature, of which God would be the legislator, and the other being the written law of cities, it...

I wish, however, to show how Celsus asserts without any good reason, that each one reveres his domestic and native institutions. For he declares that “those Ethiopians who inhab...

We must therefore inquire what may be fittingly eaten or not by the rational and gentle[975] animal, which acts always in conformity with reason; and not worship at random, shee...

But since, after Celsus had spoken to the above effect of the different kinds of laws, he adds the following remark, “Pindar appears to me to be correct in saying that law is ki...

Let us notice the charges which are next advanced by Celsus, in which there is exceedingly little that has reference to the Christians, as most of them refer to the Jews. His wo...

It is evident that, by the preceding remarks, Celsus charges the Jews with falsely giving themselves out as the chosen portion of the Supreme God above all other nations. And he...

But what need is there to point out how agreeable to sound reason, and unattended with injury either to master or slave, was the law that one of the same faith[984] should not b...

But as Celsus would compare the venerable customs of the Jews with the laws of certain nations, let us proceed to look at them. He is of opinion, accordingly, that there is no d...

As Celsus, however, is of opinion that it matters nothing whether the highest being be called Jupiter, or Zen, or Adonai, or Sabaoth, or Ammoun (as the Egyptians term him), or P...

It was for these and similar mysterious reasons, with which Moses and the prophets were acquainted, that they forbade the name of other gods to be pronounced by him who bethough...

Now the reason why circumcision is practised among the Jews is not the same as that which explains its existence among the Egyptians and Colchians, and therefore it is not to be...

Although the Jews, then, pride themselves on circumcision, they will separate it not only from that of the Colchians and Egyptians, but also from that of the Arabian Ishmaelites...

But neither do the Jews pride themselves upon abstaining from swine’s flesh, as if it were some great thing; but upon their having ascertained the nature of clean and unclean an...

Celsus, still expressing his opinion regarding the Jews, says: “It is not probable that they are in great favour with God, or are regarded by Him with more affection than others...

But seeing that we have answered to the best of our ability the charges brought by Celsus against the Jews and their doctrine, let us proceed to consider what follows, and to pr...

But the statement of Celsus which we wish to examine at present is the following: “Let us then pass over the refutations which might be adduced against the claims of their teach...

The preceding remarks might suffice as an answer to the charges of Celsus, so far as regards those points in which our Saviour Jesus Christ is made the subject of special invest...

In the next place, he proceeds to answer himself as he thinks fit in the following terms: “And so he is not the only one who is recorded to have visited the human race, as even...

But, that we may grant to him in a spirit of candour what he has not discovered in the contents of the book of Genesis, that “the sons of God, seeing the daughters of men, that...

Proceeding immediately after to mix up and compare with one another things that are dissimilar, and incapable of being united, he subjoins to his statement regarding the sixty o...

Now, that miraculous appearances have sometimes been witnessed by human beings, is related by the Greeks; and not only by those of them who might be suspected of composing fabul...

But Celsus challenges the account also that an angel rolled away the stone from the sepulchre where the body of Jesus lay, acting like a lad at school, who should bring a charge...

Celsus then continues: “The Jews accordingly, and these (clearly meaning the Christians), have the same God;” and as if advancing a proposition which would not be conceded, he p...

If, however, it be necessary to express ourselves with precision in our answer to Celsus, who thinks that we hold the same opinions on the matters in question as do the Jews, we...

After the above remarks he proceeds as follows: “Let no one suppose that I am ignorant that some of them will concede that their God is the same as that of the Jews, while other...

He next pours down upon us a heap of names, saying that he knows of the existence of certain Simonians who worship Helene, or Helenus, as their teacher, and are called Helenians...

In the next place, that he may have the appearance of knowing still more than he has yet mentioned, he says, agreeably to his usual custom, that “there are others who have wicke...

Celsus appears to me to have misunderstood the statement of the apostle, which declares that “in the latter times some shall depart from the faith, giving heed to seducing spiri...

But since he asserts that “you may hear all those who differ so widely saying, ‘The world is crucified to me, and I unto the world,’” we shall show the falsity of such a stateme...

In beginning this our sixth book, we desire, my reverend Ambrosius, to answer in it those accusations which Celsus brings against the _Christians_, not, as might be supposed, th...

I have made these remarks in reply to the charges which Celsus and others bring against the simplicity of the language of Scripture, which appears to be thrown into the shade by...

Let the ancient sages, then, make known their sayings to those who are capable of understanding them. Suppose that Plato, for example, the son of Ariston, in one of his Epistles...

Notwithstanding, those who have written in this manner regarding the “chief good” will go down to the Piræus and offer prayer to Artemis, as if she were God, and will look [with...

But that a light is suddenly kindled in the soul, as by a fire leaping forth, is a fact known long ago to our Scriptures; as when the prophet said, “Light ye for yourselves the...

Seeing, however, that Celsus quotes from an epistle of Plato another statement to the following effect, viz.: “If it appeared to me that these matters could be adequately explai...

There might also be found in the writings of Moses and of the prophets, who are older not only than Plato, but even than Homer and the invention of letters among the Greeks, pas...

In the next place, after other Platonic declarations, which demonstrate that “the good” can be known by few, he adds: “Since the multitude, being puffed up with a contempt for o...

Celsus quotes another saying of Plato to the following effect: “It has occurred to me to speak once more upon these subjects at greater length, as perhaps I might express myself...

He next continues: “You see how Plato, although maintaining that [the chief good] cannot be described in words, yet, to avoid the appearance of retreating to an irrefutable posi...

After this Celsus continues: “If these (meaning the Christians) bring forward this person, and others, again, a different individual [as the Christ], while the common and ready...

Accordingly, let us pass on to another charge made by Celsus, who is not even acquainted with the words [of our sacred books], but who, from misunderstanding them, has said that...

According to the foregoing, then, the one kind of wisdom is human, and the other divine. Now the “human” wisdom is that which is termed by us the wisdom of the “world,” which is...

In designating others by the epithets of “uninstructed, and servile, and ignorant,” Celsus, I suppose, means those who are not acquainted with his laws, nor trained in the branc...

Celsus, in the next place, as one who has heard the subject of humility greatly talked about,[1111] but who has not been at the pains to understand it,[1112] would wish to speak...

In the next place, with regard to the declaration of Jesus against rich men, when He said, “It is easier for a camel to go through the eye of a needle, than for a rich man to en...

Since Celsus, moreover, from a desire to depreciate the accounts which our Scriptures give of the kingdom of God, has quoted none of them, as if they were unworthy of being reco...

I thought it right to quote these few instances from a much larger number of passages, in which our sacred writers express their ideas regarding God, in order to show that, to t...

Celsus in the next place alleges, that “certain Christians, having misunderstood the words of Plato, loudly boast of a ‘super-celestial’ God, thus ascending beyond the heaven of...

Now, to those who are capable of understanding him, the apostle manifestly presents to view “things which are the objects of perception,” calling them “things seen;” while he te...

The Scriptures which are current in the churches of God do not speak of “seven” heavens, or of any definite number at all, but they do appear to teach the existence of “heavens,...

After this, Celsus, desiring to exhibit his learning in his treatise against us, quotes also certain Persian mysteries, where he says: “These things are obscurely hinted at in t...

If one wished to obtain means for a profounder contemplation of the entrance of souls into divine things, not from the statements of that very insignificant sect from which he q...

After the instance borrowed from the Mithraic mysteries, Celsus declares that he who would investigate the Christian mysteries, along with the aforesaid Persian, will, on compar...

In this diagram were described ten circles, distinct from each other, but united by one circle, which was said to be the soul of all things, and was called “Leviathan.”[1163] Th...

It is in the precincts of Jerusalem, then, that punishments will be inflicted upon those who undergo the process of purification,[1167] who have received into the substance of t...

After the matter of the Diagram, he brings forward certain monstrous statements, in the form of question and answer,[1171] regarding what is called by ecclesiastical writers the...

With some such object as this in view does Celsus seem to have been actuated, when he alleged that Christians term the Creator an “accursed divinity;” in order that he who belie...

In the next place, as if it were the Christians whom he was calumniating, he continues his accusations against those who termed the God of Moses and of his law an “accursed” div...

He next returns to the subject of the Seven ruling Demons,[1187] whose names are not found among Christians, but who, I think, are accepted by the Ophites. We found, indeed, tha...

Moreover, if any one would wish to become acquainted with the artifices of those sorcerers, through which they desire to lead men away by their teaching (as if they possessed th...

The supposed great learning of Celsus, which is composed, however, rather of curious trifles and silly talk than anything else, has made us touch upon these topics, from a wish...

Celsus next relates other fables, to the effect that “certain persons return to the shapes of the archontics,[1203] so that some are called lions, others bulls, others dragons,...

After finishing the foregoing, and those analogous matters which we ourselves have added, Celsus continues as follows: “They continue to heap together one thing after another,—d...

It is our practice, indeed, to make use of the words of the prophets, who demonstrate that Jesus is the Christ predicted by them, and who show from the prophetic writings that t...

We would say, moreover, that death ceases in the world when the sin of the world dies, referring the saying to the mystical words of the apostle, which run as follows: “When He...

Celsus, moreover, thinks that we have invented this “tree of life” to give an allegorical meaning to the cross; and in consequence of his error upon this point, he adds: “If he...

Our noble [friend], moreover, not satisfied with the objections which he has drawn from the Diagram, desires, in order to strengthen his accusations against us, who have nothing...

In the next place, speaking of those who employ the arts of magic and sorcery, and who invoke the barbarous names of demons, he remarks that such persons act like those who, in...

After these things, Celsus appears to me to act like those who, in their intense hatred of the Christians, maintain, in the presence of those who are utterly ignorant of the Chr...

In the next place, as if he had forgotten that it was his object to write against the Christians, he says that, “having become acquainted with one Dionysius, an Egyptian musicia...

After these matters, Celsus brings the following charges against us from another quarter: “Certain most impious errors,” he says, “are committed by them, due to their extreme ig...

Mark now, whether he who charges us with having committed errors of the most impious kind, and with having wandered away from the [true meaning] of the divine enigmas, is not hi...

For it is impossible that the good which is the result of accident, or of communication, should be like that good which comes by nature; and yet the former will never be lost by...

But since Celsus rejects the statements concerning Antichrist, as it is termed, having neither read what is said of him in the book of Daniel[1255] nor in the writings of Paul,[...

It is thus that the apostle expresses himself: “We beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto Him, that ye be not soon sha...

Celsus, after what has been said, goes on as follows: “I can tell how the very thing occurred, viz. that they should call him ‘Son of God.’ Men of ancient times termed this worl...

In the next place, when the philosophers of the Porch, who assert that the virtue of God and man is the same, maintain that the God who is over all things is not happier than _t...

Let us notice now what follows, where, expressing in a single word his opinion regarding the Mosaic cosmogony, without offering, however, a single argument in its support, he fi...

In the next place, Celsus, after heaping together, simply as mere assertions, the varying opinions of some of the ancients regarding the world, and the origin of man, alleges th...

On the present occasion, however, it is not our object to enter into an explanation of the subject of intelligent and sensible beings,[1280] nor of the manner in which the diffe...

Celsus proceeds as follows: “With regard to the origin of the world and its destruction, whether it is to be regarded as uncreated and indestructible, or as created indeed, but...

In the next place, mixing up together various heresies, and not observing that some statements are the utterances of one heretical sect, and others of a different one, he brings...

Let us see, then, briefly what Holy Scripture has to say regarding good and evil, and what answer we are to return to the questions, “How is it that God created evil?” and, “How...

Passages, indeed, might be found where corporeal and external [benefits] are improperly[1298] called “good,”—those things, viz., which contribute to the natural life, while thos...

If we speak, however, of what are called “corporeal” and “external” evils,—which are improperly so termed,—then it may be granted that there _are_ occasions when some of these h...

With respect to the question, “How is he incapable of persuading and admonishing men?” it has been already stated that, if such an objection were really a ground of charge, then...

There is next to be answered the following query: “And how is it that he repents when men become ungrateful and wicked; and finds fault with his own handwork, and hates, and thr...

Celsus, in the next place, suspecting, or perhaps seeing clearly enough, the answer which might be returned by those who defend the destruction of men by the deluge, continues:...

But after this investigation of his assertions, as if his object were to swell his book by many words, he repeats, in different language, the same charges which we have examined...

Again, not understanding the meaning of the words, “And God ended on the sixth day His works which He had made, and ceased[1339] on the seventh day from all His works which He h...

Celsus, again, having perhaps misunderstood the words, “For the mouth of the Lord hath spoken it,”[1348] or perhaps because some ignorant individuals had rashly ventured upon th...

Celsus, not observing the difference between “after the image of God” and “God’s image,” next asserts that the “first-born of every creature” is the image of God,—the very word...

Celsus, again, brings together a number of statements, which he gives as admissions on our part, but which no intelligent Christian would allow. For not one of us asserts that “...

Celsus proceeds to say of God that “of Him are all things,” abandoning [in so speaking], I know not how, all his principles;[1361] while our Paul declares, that “of Him, and thr...

Let us look also at his next statement, in which he introduces, as it were, a certain person, who, after hearing what has been said, expresses himself in the following manner, “...

The remark, indeed, was true which Celsus made, that any one, on hearing his words, would answer, seeing that his words _are_ words of darkness, “You pour darkness before my eye...

Accordingly, if Celsus were to ask us how we think we know God, and how we shall be saved by Him, we would answer that the Word of God, which entered into those who seek Him, or...

Celsus, however, asserts that the answer which we give is based upon a probable conjecture,[1376] admitting that he describes our answer in the following terms: “Since God is gr...

If Celsus, indeed, had understood our teaching regarding the Spirit of God, and had known that “as many as are led by the Spirit of God, these are the sons of God,”[1381] he wou...

Celsus accordingly, as not understanding the doctrine relating to the Spirit of God (“for the natural man receiveth not the things of the Spirit of God, for they are foolishness...

It is therefore in vain that Celsus asserts, as one who knows not the nature of the Spirit of God, that “as the Son of God, who existed in a human body, is a Spirit, this very S...

He proceeds to repeat himself, and after saying a great deal which he had said before, and ridiculing the birth of God from a virgin,—to which we have already replied as we best...

After this he returns to the subject of Marcion’s opinions (having already spoken frequently of them), and states some of them correctly, while others he has misunderstood; thes...

To the preceding remarks he adds the following: “Since a divine Spirit inhabited the body [of Jesus], it must certainly have been different from that of other beings, in respect...

Let it be supposed, however, that he had not read the prophecy, or that he _had_ read it, but had been drawn away by those who misinterpreted it as not being spoken of Jesus Chr...

But again, how did he who said, “Since a divine Spirit inhabited the body [of Jesus], it must certainly have been different from that of other beings in respect of grandeur, or...

Celsus next makes certain observations of the following nature: “Again, if God, like Jupiter in the comedy, should, on awaking from a lengthened slumber, desire to rescue the hu...

And therefore there was no need that there should everywhere exist many bodies, and many spirits like Jesus, in order that the whole world of men might be enlightened by the Wor...

After this, it seemed proper to Celsus to term the Chaldeans a most divinely-inspired nation from the very earliest times,[1419] from whom the delusive system of astrology[1420]...

I do not understand, however, how he should say of God, that although “knowing all things, He was not aware of this, that He was sending His Son amongst wicked men, who were bot...

In the six former books we have endeavoured, reverend brother Ambrosius, according to our ability to meet the charges brought by Celsus against the Christians, and have as far a...

Celsus now sets himself to combat the views of those who say that the Jewish prophets foretold events which happened in the life of Christ Jesus. At the outset let us refer to a...

Celsus goes on to say of us: “They set no value on the oracles of the Pythian priestess, of the priests of Dodona, of Clarus, of Branchidæ, of Jupiter Ammon, and of a multitude...

Accordingly, we can show from an examination of the sacred Scriptures, that the Jewish prophets, who were enlightened as far as was necessary for their prophetic work by the Spi...

Moreover, if it is believed not only among Christians and Jews, but also by many others among the Greeks and barbarians, that the human soul lives and subsists after its separat...

But no; the Pythian, so much admired among the Greeks, judged no wise man, nay, no man at all, worthy of the divine possession, as they call it. And among women he did not choos...

In regard to the prophets among the Jews, some of them were wise men before they became divinely inspired prophets, while others became wise by the illumination which their mind...

I do not know what led Celsus, when saying, “But what things were spoken or not spoken in the land of Judea, according to the custom of the country,” to use the words “or not sp...

But as Celsus promises to give an account of the manner in which prophecies are delivered in Phœnicia and Palestine, speaking as though it were a matter with which he had a full...

But if he were dealing honestly in his accusations, he ought to have given the exact terms of the prophecies, whether those in which the speaker is introduced as claiming to be...

I am convinced, indeed, that much better arguments could be adduced than any I have been able to bring forward, to show the falsehood of these allegations of Celsus, and to set...

He thinks, besides, that those who support the cause of Christ by a reference to the writings of the prophets can give no proper answer in regard to statements in them which att...

And there is no truth in the statement of Celsus, that “God does the most shameless deeds, or suffers the most shameless sufferings,” or that “He favours the commission of evil;...

In the next place, wishing to shake the faith of those who believe in Jesus on the ground of the prophecies which were delivered in regard to Him, Celsus says: “But pray, if the...

After assuming that some things were foretold which are impossible in themselves, and inconsistent with the character of God, he says: “If these things were predicted of the Mos...

But besides, the prophecies which he introduces into his argument are very different from what the prophets actually foretold of Jesus Christ. For the prophecies do not foretell...

In one point alone is Celsus correct in his statements on this subject. It is that in which he says: “The prophets would not foretell this, because it involves that which is wic...

Celsus adds: “Will they not besides make this reflection? If the prophets of the God of the Jews foretold that he who should come into the world would be the Son of this same Go...

Now if these words in the law, “Thou shalt have dominion over many nations, and no one shall rule over thee,” were simply a promise to them of dominion, and if they contain no d...

Celsus adds, that it was foretold to the Jews, that if they did not obey the law, they would be treated in the same way as they treated their enemies; and then he quotes from th...

When, then, the letter of the law promises riches to the just, Celsus may follow the letter which killeth, and understand it of worldly riches, which blind men; but we say that...

If I must now explain how the just man “slays his enemies,” and prevails everywhere, it is to be observed that, when he says, “Every morning will I destroy the wicked of the lan...

From what has been said, it is clear then that Jesus, “the man of Nazareth,” did not promulgate laws opposed to those just considered in regard to riches, when He said, “It is h...

The pursuit of human glory, we maintain, is forbidden not only by the teaching of Jesus, but also by the Old Testament. Accordingly we find one of the prophets, when imprecating...

Celsus then extracts from the Gospel the precept, “To him who strikes thee once, thou shalt offer thyself to be struck again,” although without giving any passage from the Old T...

However, if we must refer briefly to the difference between the constitution which was given to the Jews of old by Moses, and that which the Christians, under the direction of C...

After this Celsus relates at length opinions which he ascribes to us, but which we do not hold, regarding the Divine Being, to the effect that “he is corporeal in his nature, an...

After thus misrepresenting our views of the nature of God, Celsus goes on to ask of us “where we hope to go after death;” and he makes our answer to be, “to another land better...

If, then, the whole earth has been cursed in the deeds of Adam and of those who died in him, it is plain that all parts of the earth share in the curse, and among others the lan...

It seems to me also that that fancy of Plato, that those stones which we call precious stones derive their lustre from a reflection, as it were, of the stones in that better lan...

Referring to the passage in the _Phœdon_ of Plato, Celsus says: “It is not easy for every one to understand the meaning of Plato’s words, when he says that on account of our wea...

Celsus next assails the doctrine of the resurrection, which is a high and difficult doctrine, and one which more than others requires a high and advanced degree of wisdom to set...

As Celsus supposes that we uphold the doctrine of the resurrection in order that we may see and know God, he thus follows out his notions on the subject: “After they have been u...

And we do not ask the question, “How shall we go to God?” as though we thought that God existed in some place. God is of too excellent a nature for any place: He holds all thing...

Seeking God, then, in this way, we have no need to visit the oracles of Trophonius, of Amphiaraus, and of Mopsus, to which Celsus would send us, assuring us that we would there...

After these remarks of Celsus, which we have endeavoured to answer as we could, he goes on to say, speaking of us: “Again they will ask, ‘How can we know God, unless by the perc...

Now if this is a true account of what constitutes the right and the wrong use of personification, have we not grounds for holding Celsus up to ridicule for thus ascribing to Chr...

Since we hold that the great God is in essence simple, invisible, and incorporeal, Himself pure intelligence, or something transcending intelligence and existence, we can never...

Now let us hear what it is that he invites us to learn, that we may ascertain from him how we are to know God, although he thinks that his words are beyond the capacity of all C...

Next to the remarks of Celsus on which we have already commented, come others which he addresses to all Christians, but which, if applicable to any, ought to be addressed to per...

But let us consider who those persons are whose guidance Celsus would have us to follow, so that we may not be in want of guides who are recommended both by their antiquity and...

Celsus next refers us to Plato as to a more effective teacher of theological truth, and quotes the following passage from the _Timœus_: “It is a hard matter to find out the Make...

Observe that when Plato says, that “after having found out the Creator and Father of the universe, it is impossible to make Him known to all men,” he does not speak of Him as un...

Celsus supposes that we may arrive at a knowledge of God either by combining or separating certain things after the methods which mathematicians call synthesis and analysis, or...

But let us see further what the things are which he proposes to teach us, if indeed we can comprehend them, since he speaks of us as being “utterly wedded to the flesh;” althoug...

We are careful not to oppose fair arguments even if they proceed from those who are not of our faith; we strive not to be captious, or to seek to overthrow any sound reasonings....

For Scripture testifies, in regard to those who have a knowledge of those things of which Celsus speaks, and who profess a philosophy founded on these principles, that they, “wh...

But those who are despised for their ignorance, and set down as fools and abject slaves, no sooner commit themselves to God’s guidance by accepting the teaching of Jesus, than,...

What I have now said, then, is offered not for the purpose of cavilling with any right opinions or sound doctrines held even by Greeks, but with the desire of showing that the s...

Celsus has not explained how error accompanies the “becoming,” or product of generation; nor has he expressed himself with sufficient clearness to enable us to compare his ideas...

But what need is there to quote any more passages against Celsus, in order to prove that his words contain nothing which was not said long before among ourselves, since that has...

And let not Celsus be angry if we describe as lame and mutilated in soul those who run to the temples as to places having a real sacredness, and who cannot see that no mere mech...

After these remarks of Celsus, which we have done our best to refute, he goes on to address us thus: “Seeing you are so eager for some novelty, how much better it would have bee...

But since he sends us to Hercules, let him repeat to us any of his sayings, and let him justify his shameful subjection to Omphale. Let him show that divine honours should be pa...

When, to his enumeration of those to whom he would send us, he adds, “What saying equal to these did your god utter under sufferings?” we would reply, that the silence of Jesus...

Celsus then adds, for what reason I know not, that instead of calling Jesus the Son of God, we had better have given that honour to the Sibyl, in whose books he maintains we hav...

After this, as though his object was to swell the size of his book, he advises us “to choose Jonah rather than Jesus as our God;” thus setting Jonah, who preached repentance to...

Let us now consider what follows. “They have also,” says he, “a precept to this effect, that we ought not to avenge ourselves on one who injures us, or, as he expresses it, ‘Who...

When Celsus here or elsewhere finds himself unable to dispute the truth of what we say, but avers that the same things were said by the Greeks, our answer is, that if the doctri...

Now, after understanding this illustration, we have to apply it to the qualities of spiritual food with which the rational part of man is nourished. See, then, if Plato and the...

From these remarks it is evident, that when Jesus said “coarsely,” as Celsus terms it, “To him who shall strike thee on the one cheek, turn the other also; and if any man be min...

Let us now see what follows. “Let us pass on,” says he, “to another point. They cannot tolerate temples, altars, or images. In this they are like the Scythians, the nomadic trib...

To this our answer is, that if the Scythians, the nomadic tribes of Libya, the Seres, who according to Celsus have no god, if those other most barbarous and impious nations in t...

As, then, this act of self-restraint, which in appearance is one and the same, is found in fact to be different in different persons, according to the principles and motives whi...

In regard to the Persians, we have already said that though they do not build temples, yet they worship the sun and the other works of God. This is forbidden to us, for we have...

And the charge of folly applies not only to those who offer prayers to images, but also to such as pretend to do so in compliance with the example of the multitude: and to this...

His next remark upon the Christians is: “They will admit that these images, whether they are like or not, are made and dedicated to the honour of certain beings; but they will h...

After all that we have already said concerning Jesus, it would be a useless repetition for us to answer these words of Celsus: “It is easy to convict them of worshipping not a g...

And it is not we alone who speak of wicked demons, but almost all who acknowledge the existence of demons. Thus, then, it is not true that all observe the law of the Most High;...

His next remark was, “Have not these inferior powers had assigned to them by God different departments, according as each was deemed worthy?” But this is a question which requir...

Having completed seven books, I now propose to begin the eighth. And may God and His only-begotten Son the Word be with us, to enable us effectively to refute the falsehoods whi...

In a passage previously quoted Celsus asks us why we do not worship demons, and to his remarks on demons we gave such an answer as seemed to us in accordance with the divine wor...

Before proceeding to the next point, it may be well for us to see whether we do not accept with approval the saying, “No man can serve two masters,” with the addition, “for eith...

The sacred Scriptures teach us to think, in like manner, of the Lord of lords. For they say in one place, “Give thanks to the God of gods, for His mercy endureth for ever. Give...

Whilst there are thus many gods and lords, whereof some are such in reality, and others are such only in name, we strive to rise not only above those whom the nations of the ear...

But when we refuse to serve any other than God through His word and wisdom, we do so, not as though we would thereby be doing any harm or injury to God, in the same way as injur...

But when Celsus speaks of heroes and demons, he starts a deeper question than he is aware of. For after the statement which he made in regard to service among men, that “the fir...

For if he answers, as one who is unlearned and ignorant of philosophy, that the injury sustained is one which regards things that are outside of us, it will be plainly manifest...

And observe the recklessness of that expression, “For if thou worship any other of the things in the universe,” as though he would have us believe that we are led by our service...

But that the honour which we pay to the Son of God, as well as that which we render to God the Father, consists of an upright course of life, is plainly taught us by the passage...

He adds, “And indeed he who, when speaking of God, asserts that there is only one who may be called Lord, speaks impiously, for he divides the kingdom of God, and raises a sedit...

In what follows, some may imagine that he says something plausible against us. “If,” says he, “these people worshipped one God alone, and no other, they would perhaps have some...

He further supposes, that “because we join along with the worship of God the worship of His Son, it follows that, in our view, not only God, but also the servants of God, are to...

Again Celsus proceeds: “If you should tell them that Jesus is not the Son of God, but that God is the Father of all, and that He alone ought to be truly worshipped, they would n...

Celsus goes on to say: “That I may give a true representation of their faith, I will use their own words, as given in what is called _A Heavenly Dialogue_: ‘If the Son is mighti...

The remaining part of the extract given by Celsus seems to have been taken from some other form of heresy, and the whole jumbled together in strange confusion: “How is it, that...

Celsus then proceeds to say that “we shrink from raising altars, statues, and temples; and this,” he thinks, “has been agreed upon among us as the badge or distinctive mark of a...

And every one who imitates Him according to his ability, does by this very endeavour raise a statue according to the image of the Creator, for in the contemplation of God with a...

And if, further, temples are to be compared with temples, that we may prove to those who accept the opinions of Celsus that we do not object to the erection of temples suited to...

There are, then, among the righteous some who are carbuncles, others sapphires, others jaspers, and others crystal, and thus there is among the righteous every kind of choice an...

Let us see what Celsus further says of God, and how he urges us to the use of those things which are properly called idol offerings, or, still better, offerings to demons, altho...

If it be objected to us on this subject that we ourselves are accustomed to observe certain days, as for example the Lord’s day, the Preparation, the Passover, or Pentecost, I h...

But the majority of those who are accounted believers are not of this advanced class; but from being either unable or unwilling to keep every day in this manner, they require so...

Let us now see on what grounds Celsus urges us to make use of the idol offerings and the public sacrifices in the public feasts. His words are, “If these idols are nothing, what...

Celsus says that “the demons belong to God, and are therefore to be believed, to be sacrificed to according to laws, and to be prayed to that they may be propitious.” Those who...

And we are not to believe in demons, although Celsus urges us to do so; but if we are to obey God, we must die, or endure anything sooner than obey demons. In the same way, we a...

And Christians have nothing to fear, even if demons should not be well-disposed to them; for they are protected by the supreme God, who is well pleased with their piety, and who...

We shall now proceed to the next statement of Celsus, and examine it with care: “If in obedience to the traditions of their fathers they abstain from such victims, they must als...

But it is to be observed that the Jews, who claim for themselves a correct understanding of the law of Moses, carefully restrict their food to such things as are accounted clean...

For that which is offered to idols is sacrificed to demons, and a man of God must not join the table of demons. As to things strangled, we are forbidden by Scripture to partake...

Celsus afterwards states what is adduced by Jews and Christians alike in defence of abstinence from idol sacrifices, namely, that it is wrong for those who have dedicated themse...

The Psalmist bears witness that divine justice employs certain evil angels to inflict calamities upon men: “He cast upon them the fierceness of His anger, wrath, and indignation...

From this it is evident that we have already met the next statement of Celsus, which is as follows: “We must either not live, and indeed not come into this life at all, or we mu...

Celsus would also have us to offer first-fruits to demons. But we would offer them to Him who said, “Let the earth bring forth grass, the herb yielding seed, and the fruit tree...

Now let us consider another saying of Celsus, which is as follows: “The satrap of a Persian or Roman monarch, or ruler or general or governor, yea, even those who fill lower off...

But the angels, who are the true rulers and generals and ministers of God, do not, as Celsus supposes, “injure those who offend them;” and if certain demons, whom Celsus had in...

In the next place, Celsus forgets that he is addressing Christians, who pray to God alone through Jesus; and mixing up other notions with theirs, he absurdly attributes them all...

He next represents Christians as saying what he never heard from any Christian; or if he did, it must have been from one of the most ignorant and lawless of the people. “Behold,...

After putting such words into our mouth, and maliciously charging Christians with sentiments which they never held, he then proceeds to give to this supposed expression of Chris...

Such is our doctrine of punishment; and the inculcation of this doctrine turns many from their sins. But let us see, on the other hand, what is the response given on this subjec...

He then goes on to rail against us after the manner of old wives. “You,” says he, “mock and revile the statues of our gods; but if you had reviled Bacchus or Hercules in person,...

There is an inconsistency into which, strangely enough, Celsus has fallen unawares. Those demons or gods whom he extolled a little before, he now shows to be in fact the vilest...

Some new thing, then, has come to pass since the time that Jesus suffered,—that, I mean, which has happened to the city, to the whole nation, and in the sudden and general rise...

But when the souls of those who die for the Christian faith depart from the body with great glory, they destroy the power of the demons, and frustrate their designs against men....

Let us see what Celsus next goes on to say. It is as follows: “What need is there to collect all the oracular responses, which have been delivered with a divine voice by priests...

It is related of the priestess of Apollo, that she at times allowed herself to be influenced in her answers by bribes; but our prophets were admired for their plain truthfulness...

But the Greeks will say that these accounts are fabulous, although two whole nations are witnesses to their truth. But why may we not consider the accounts of the Greeks as fabu...

In the next place, Celsus, after referring to the enthusiasm with which men will contend unto death rather than abjure Christianity, adds strangely enough some remarks, in which...

Let us see in what terms Celsus next addresses us: “Besides, is it not most absurd and inconsistent in you, on the one hand, to make so much of the body as you do—to expect that...

But since he reproaches us with too great an anxiety about the body, let him know that when that feeling is a wrong one we do not share in it, and when it is indifferent we only...

In the next place, he expresses his approval of those who “hope that eternal life shall be enjoyed with God by the soul or mind, or, as it is variously called, the spiritual nat...

For we who have been persuaded by many, yea by innumerable, arguments to lead a Christian life, are especially anxious to bring all men as far as possible to receive the whole s...

Having said so much on this subject, let us proceed to another statement of Celsus: “Since men are born united to a body, whether to suit the order of the universe, or that they...

When Celsus adds, “We must therefore believe that men are entrusted to certain beings who are the keepers of this prison-house,” our answer is, that the souls of those who are c...

Celsus goes on to say: “They must make their choice between two alternatives. If they refuse to render due service to the gods, and to respect those who are set over this servic...

Although, therefore, Celsus would, in his own words, “drive us with all haste out of life,” so that “such a race may become extinct from the earth;” yet we, along with those who...

Celsus supposes that men “discharge the duties of life until they are loosened from its bonds,” when, in accordance with commonly received customs, they offer sacrifices to each...

Celsus goes on to say: “Let any one inquire of the Egyptians, and he will find that everything, even to the most insignificant, is committed to the care of a certain demon. The...

Probably those who embrace the views of Celsus will smile at us when we say, “At the name of Jesus every knee shall bow, of things in heaven, of things on earth, and of things u...

Celsus, however, suspecting that the tendency of such teaching as he here gives is to lead to magic, and dreading that harm may arise from these statements, adds: “Care, however...

For consider with yourself which disposition of mind will be more acceptable to the Most High, whose power is supreme and universal, and who directs all for the welfare of manki...

In a former passage, Celsus had spoken at length on the subject of oracles, and had referred us to their answers as being the voice of the gods; but now he makes amends, and con...

After having said so much of the demons, and of their fondness for blood and the odour of sacrifices, Celsus adds, as though wishing to retract the charge he had made: “The more...

There is therefore One whose favour we should seek, and to whom we ought to pray that He would be gracious to us—the Most High God, whose favour is gained by piety and the pract...

Moreover, we are to despise ingratiating ourselves with kings or any other men, not only if their favour is to be won by murders, licentiousness, or deeds of cruelty, but even i...

Then Celsus, following the example of those who are under the influence of demons—at one time recovering, at another relapsing, as though he were again becoming sensible—says: “...

And to regard these myths in a figurative sense, and consider Minerva as representing prudence, let any one show what were the actual facts of her history, upon which this alleg...

and adds: “If you set aside this maxim, you will deservedly suffer for it at the hands of the king. For if all were to do the same as you, there would be nothing to prevent his...

Celsus, then, as if not observing that he was saying anything inconsistent with the words he had just used, “if all were to do the same as you,” adds: “You surely do not say tha...

But if all the Romans, according to the supposition of Celsus, embrace the Christian faith, they will, when they pray, overcome their enemies; or rather, they will not war at al...

Celsus again, as is usual with him, gets confused, and attributes to us things which none of us have ever written. His words are: “Surely it is intolerable for you to say, that...

Afterwards he says: “If it were possible,” implying at the same time that he thought it most desirable, “that all the inhabitants of Asia, Europe, and Libya, Greeks and barbaria...

In the next place, Celsus urges us “to help the king with all our might, and to labour with him in the maintenance of justice, to fight for him; and if he requires it, to fight...

And if Celsus would have us to lead armies in defence of our country, let him know that we do this too, and that not for the purpose of being seen by men, or of vainglory. For “...

Celsus also urges us to “take office in the government of the country, if that is required for the maintenance of the laws and the support of religion.” But we recognise in each...

You have here, reverend Ambrosius, the conclusion of what we have been enabled to accomplish by the power given to us in obedience to your command. In eight books we have embrac...

Wisdom. i. 4, ii. 140, 298 i. 5, ii. 432 i. 7, ii. 166 vii. 16, i. 191 vii, 25, i. 22 vii. 25, 26, i. 26, ii. 150, 502 ix. 6, ii. 350 x. 5, ii. 298 x. 19, ii. 534 xi. 17, i. 349...

Egyptians, the, what the Israelites did with the spoil of, i. 388, 389; the Jews not descended from, ii. 88-90; the religion of, foolishly compared by Celsus to that of the Chri...

punishment of their unbelief, 10; what they are to be blamed for respecting Jesus, 41; the points of difference between Christians and, not foolish, 85, 86, 88; how they adhere...