Book v.] ORIGEN AGAINST CELSUS. 925 most confused manner, moreover, does he adduce, when examin- ing the subject of the visits of angels to men, what he has derived, without seeing its meaning, from the contents of the book of Enoch; for he does not appear to have read the passages in question, nor to have been aware that the books which bear the name of Enoch do not at all circulate in the churches as divine, although it is from this source that he might be sup- posed to have obtained the statement, that “sixty or seventy angels descended at the same time, who fell into a state of wickedness."
CHAPTER LV.
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 they were fair, took to them wives of all whom they chose,” we shall nevertheless even on this point persuade those who are capable of understanding the meaning of the prophet, that even before us there was one who referred this narrative to the doctrine regarding souls, which became possessed with a desire for the corporeal life of men, and this in metaphorical language, he said, was termed “ daughters of men.” But whatever may be the meaning of the “sons of God desiring to possess the daughters of men,” it will not at all contribute to prove that Jesus was not the only one who visited mankind as an angel, and who manifestly became the Saviour and benefactor of all those who depart from the flood of wickedness. Then, mixing up and confusing whatever he had at any time heard, or had anywhere found written—whether held to be of divine origin among Christians or not—he adds: “ The sixty or seventy who descended together were cast under the earth, and were punished with chains.” And he quotes (as from the book of Enoch, but without naming it) the following: “ And hence it is that the tears of these angels are warm springs,"—a thing neither mentioned nor heard of in the churches of God! For no one was ever so foolish as to materialize into human tears those which were shed by the angels who had come down from heaven. And if it were right to pass a jest upon what is advanced against us in a serious spirit by Celsus, we might 326 ORIGEN AGAINST CELSUS. [Book v.
observe that no one would ever have said that hot springs, the greater part of which are fresh water, were the tears of the angels, since tears are saltish in their nature, unless indeed the angels, in the opinion of Celsus, shed tears which are fresh.
CHAPTER LVI.
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 or seventy angels who came down from heaven, and who, accord- ing to him, shed fountains of warm water for tears, the following: * It is related also that there came to the tomb of Jesus himself, according to some, two angels, according to others, one;" having failed to notice, I think, that Matthew and Mark speak of one, and Luke and John of two, which state- ments are not contradictory. For they who mention “ one,” say that it was he who rolled away the stone from the sepulchre; while they who mention “ two,” refer to those who appeared in shining raiment to the women that repaired to the sepulchre, or who were seen within sitting in white garments. Each of these occurrences might now be demonstrated to have actually taken place, and to be indicative of a figurative meaning existing in these “ phenomena," [and intelligible] to those who were pre- pared to behold the resurrection of the Word. Such a task, however, does not belong to our present purpose, but rather to an exposition of the gospel.
CHAPTER LVII.
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 fabulous narratives, but also by those who have given every evidence of being genuine philosophers, and of having related with perfect truth what had happened to them. Accounts of this kind we have read in the writings of Chrysippus of Soli, and also some things of the same kind relating to Pythagoras; as well as in some of the more recent writers who lived a very short time ago, as in the treatise of Plutarch of Chaseronea “ on the Soul" and in the second book of the work of Numenius Boox v. | ORIGEN AGAINST CELSUS. 327 the Pythagorean on the “ Incorruptibility of the Soul.” Now, when such accounts are related by the Greeks, and especially by the philosophers among them, they are not to be received with mockery and ridicule, nor to be regarded as fictions and fables; but when those who are devoted to the God of all things, and who endure all kinds of injury, even to death itself, rather than allow a falsehood to escape their lips regarding God, announce the appearances ef angels which they have themselves witnessed, they are to be deemed unworthy of belief, and their words are not to be regarded as true! Now it is opposed to sound reason to judge in this way whether individuals are speaking truth or falsehood. For those who act honestly, only after a long and careful examination into the details of a subject, slowly and cautiously express their opinion of the veracity or falsehood of this or that person with regard to the marvels which they may relate; since it is the case that neither do all men show themselves worthy of belief, nor do all make it distinctly evident that they are relating to men only fictions and fables. Moreover, regarding the resurrection of Jesus from the dead, we have this remark to make, that it is not at all wonderful if, on such an occasion, either one or two angels should have appeared to announce that Jesus had risen from the dead, and to provide for the safety of those who believed in such an event to the advantage of their souls. Nor does it appear to me at all unreasonable, that those who believe in the resurrection of Jesus, and who manifest, as a fruit of their faith not to be lightly esteemed, their possession of a virtuous’ life, and their withdrawal from the flood of evils, should not be unattended by angels who lend their help in accomplishing their conversion to God.
CHAPTER LVIII.
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 against any one by help of a string of commonplaces. And, as if he had discovered some clever objection to the narrative, he re- marks: * The Son of God, then, it appears, could not open his 1 roy ἐῤῥωμένον βίον.
τ: 328 ORIGEN AGAINST CELSUS. [Boor v.
tomb, but required the aid of another to roll away the stone." Now, not to overdo the discussion of this matter, or to have the appearance of unreasonably introducing philosophical remarks, by explaining the figurative meaning at present, I shall simply say of the narrative alone, that it does appear in itself a more respectful proceeding, that the servant and inferior should have rolled away the stone, than that such an act should have been performed by Him whose resurrection was to be for the advan- tage of mankind. Ido not speak of the desire of those who conspired against the Word, and who wished to put Him to death, and to show to all men that He was dead and non-existent,! that His tomb should not be opened, in order that no one might behold the Word alive after their conspiracy; but the “ Angel of God” who came into the world for the salvation of men, with the help of another angel, proved more powerful than the conspirators, and rolled away the weighty stone, that those who deemed the Word to be dead might be convinced that He is not with the “departed,” but is alive, and precedes those who are willing to follow Him, that He may manifest to them those truths which come after those which He formerly showed them at the time of their first entrance [into the school of Chris- tianity], when they were as yet incapable of receiving deeper instruction. In the next place, I do not understand what advantage he thinks will accrue to his purpose when he ridicules the account of * the angel's visit to Joseph regarding the pregnancy of Mary;” and again, that of the angel to warn the parents “to take up the new-born child, whose life was in danger, and to flee with it into Egypt." Concerning these matters, however, we have in the preceding pages answered his statements. But what does Celsus mean by saying, that * according to the Scriptures, angels are recorded to have been sent to Moses, and others as well?” For it appears to me to contribute nothing to his purpose, and especially because none of them made any effort to accomplish, as far as in his power, the conversion of the human race from their sins. Let it be granted, however, that other angels were sent from God, but that he came to announce something of greater importance [than any others who preceded him]; and when the Jews had 1 xa] τὸ μηδὲν τυγχάνοντα.
Book v.] ORIGEN AGAINST CELSUS. 329 fallen into sin, and corrupted their religion, and had done unholy deeds, transferred the kingdom of God to other husbandmen, who in all the churches take special care of themselves,’ and use every endeavour by means of a holy life, and by a doctrine conformable thereto, to win over to the God of all things those who would rush away from the teaching of Jesus.”
CHAPTER LIX.
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 proceeds to make the following assertion: “It is certain, indeed, that the members of the great church? admit this, and adopt as true the accounts regarding the creation of the world which are current among the Jews, viz. concerning the six days and the seventh;" on which day, as the Scripture says, God * ceased"* from His works, retiring into the contemplation of Himself, but on which, as Celsus says (who does not abide by the letter of the history, and who does not understand its meaning), God “rested,” '—a term which is not found in the record. With respect, however, to the creation of the world, and the «rest which is reserved after it for the people of God,” the subject is extensive, and mystical, and profound, and difficult of explanation. In the next place, as it appears to me, from a desire to fill up his book, and to give it an appearance of importance, he recklessly adds certain statements, such as the following, relating to the first man, of whom he says: “ We give the same account as do the Jews, and deduce the same genealogy from him as they do." However, as regards “the conspiracies of brothers against one another,” we know of none such, save that Cain conspired against Abel, and Esau against Jacob; but not Abel against Cain, nor Jacob against Esau: for if this had been the case, Celsus would have been correct 1 ἑχυτῶν. Guietus would read αὐτῶν, to agree with τῶν ἐχχλησιῶν.
? Instead of raz dao τῆς διδασκαλίας τοῦ ᾿Ιησοῦ ἀφορμάς, Boherellus con- jectures τοὺς...ἐφορμεῶντας, which has been adopted in the translation.
5 ray dio μεγάλης ἐκκλησίας. 4 κατέκαυσεν.
ὅ ὠἀναπαυσάμενος. 9 σαββατισροοῦ.
330 ORIGEN AGAINST CELSUS. [ Boos v.
in saying that we give the same accounts as do the Jews of “the conspiracies of brothers against one another.” Let it be granted, however, that we speak of the same descent into Egypt as they, and of their return! thence, which was not a “ flight,"? as Celsus considers it to have been, what does that avail towards founding an accusation against us or against the Jews? Here, indeed, he thought to cast ridicule upon us, when, in speaking of the Hebrew people, he termed thei exodus a “ flight;” but when it was his business to investigate the account of the punishments inflicted by God upon Egypt, that topic he purposely passed by in silence.
CHAPTER LX.
CHAPTER LX.
If, however, it be necessary to express ourselves with pre cision in our answer to Celsus, who thinks that we hold the same opinions on the matters in question as do the Jews, ve would say that we both agree that the books [of Scripture] were written by the Spirit of God, but that we do not agre about the meaning of their contents; for we do not regulate our lives like the Jews, because we are of opinion that the literal acceptation of the laws is not that which conveys the meaning of the legislation. And we maintain, that “ when Moses is read, the veil is upon their heart,”* because the meaning of law of Moses has been concealed from those who have τοὶ welcomed‘ the way which is by Jesus Christ. But we know that if one turn to the Lord (for * the Lord is that Spirit"); the veil being taken away, “he beholds, as in a mirror vi unveiled face, the glory of the Lord” in those thoughts which ase concealed in their literal expression, and to his own glory becomes a participator of the divine glory; the term “ face” being used figuratively for the “ understanding,” as one woul call it without a figure, in which is the face of the "inm man,” filled with light and glory, flowing from the true com prehension of the contents of the law.
CHAPTER LXI. After the above remarks he proceeds as follows: Let 00 1 τὴν ἐκεῖθεν ἐπ᾿ ἄνοδον. 2 φυγῆν. 8 2 Cor. iii. 15. 4 ἀσπασαμένοιξ.
Book v.] ORIGEN AGAINST CELSUS. 331 one suppose that I am ignorant that some of them will concede that their God is the same as that of the Jews, while others will maintain that he is a different one, to whom the latter is in opposition, and that it was from the former that the Son came.” Now, if he imagine that the existence of numerous heresies among the Christians is a ground of accusation against Christianity, why, in a similar way, should it not be a ground of accusation against philosophy, that the various sects of philo- sophers differ from each other, not on small and indifferent points, but upon those of the highest importance? Nay, medicine also ought to be a subject of attack, on account of its many conflicting schools. Let it be admitted, then, that there are amongst us some who deny that our God is the same As that of the Jews: nevertheless, on that account those are not to be blamed who prove from the same Scriptures that one and the same Deity is the God of the Jews and of the Gentiles alike, as Paul, too, distinctly says, who was a convert from Judaism to Christianity, “ I thank my God, whom I serve from my forefathers with a pure conscience. And let it be admitted also, that there is a third class who call certain per- sons “ carnal,” and others “ spiritual” (I think he here means the followers of Valentinus): yet what does this avail against us, who belong to the church, and who make it an accusation against such as hold that certain natures are saved, and that others perish in consequence of their natural constitution?? And let it be admitted further, that there are some who give themselves out as Gnostics, in the same way as those Epicu- reans who call themselves philosophers: yet neither will they who annihilate the doctrine of providence be deemed true philosophers, nor those true Christians who introduce monstrous inventions, which are disapproved of by those who are the dis- ciples of Jesus. Let it be admitted, moreover, that there are some who accept Jesus, and who boast on that account of being Christians, and yet would regulate their lives, like the Jewish multitude, in accordance with the Jewish law,—and these are the twofold sect of Ebionites, who either acknowledge with us that Jesus was born of a virgin, or deny this, and maintain that He was begotten like other human beings,—what does 832 ORIGEN AGAINST CELSUS. [Boos v.
that avail by way of charge against such as belong to the church, and whom Celsus has styled “those of the multi- tude?”! He adds, also, that certain of the Christians are believers in the Sibyl,’ having probably misunderstood some who blamed such as believed in the existence of a prophetic Sibyl, and termed those who held this belief Sibyllists.
CHAPTER LXII.
CHAPTER LXII.
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. But it has escaped the notice of Celsus that the Simonians do not at all acknowledge Jesus to be the Son of God, but term Simon the “ power” of God, regarding whom they relate cer- tain marvellous stories, saying that he imagined that if he could become possessed of similar powers to those with which he believed Jesus to be endowed, he too would become as power- ful among men as Jesus was amongst the multitude. But neither Celsus nor Simon could comprehend how Jesus, like a good husbandman of the word of God, was able to sow the greater part of Greece, and of barbarian lands, with His doctrine, and to fill these countries with words which transform the soul from all that is evil, and bring it back to the Creator of all things. Celsus knows, moreover, certain Marcellians, so called from Marcellina, and Harpocratians from Salome, and others who derive their name from Mariamne, and others again from Martha. We, however, who from a love of learn- ing examine to the utmost of our ability not only the contents of Scripture, and the differences to which they give rise, but - have also, from love to the truth, investigated as far as we could the opinions of philosophers, have never at any time met in with these sects. He makes mention also of the Mar- cionites, whose leader was Marcion.
CHAPTER LXIII.
In the next place, that he may have the appearance of knowing still more than he has yet mentioned, he says, agree- ably to his usual custom, that “there are others who have l ἀπὸ τοῦ σλήθους. 3 Σ,βυλλιστάς.
Book v. ] ORIGEN AGAINST CELSUS. 333 wickedly invented some being as their teacher and demon, and who wallow about in a great darkness, more unholy and accursed than that of the companions of the Egyptian Anti- nous.” And he seems to me, indeed, in touching on these matters, to say with a certain degree of truth, that there are certain others who have wickedly invented another demon, and who have found him to be their lord, as they wallow about in the great darkness of their ignorance. With respect, however, to Antinous, who is compared with our Jesus, we shall not repeat what we have already said in the preceding pages. ‘ More- over," he continues, “these persons utter against one another dreadful blasphemies, saying all manner of things shameful to be spoken; nor will they yield in the slightest point for the sake of harmony, hating each other with a perfect hatred." Now, in answer to this, we have already said that in philosophy and medicine sects are to be found warring against sects. We, however, who are followers of the word of Jesus, and have exercised ourselves in thinking, and saying, and doing what is in harmony with His words, “ when reviled, bless; being perse- cuted, we suffer it; being defamed, we entreat;"! and we would not utter “all manner of things shameful to be spoken” against those who have adopted different opinions from ours, but, if possible, use every exertion to raise them to a better condition through adherence to the Creator alone, and lead them to perform every act as those who will [one day] be judged. And if those who hold different opinions will not be convinced, we observe the injunction laid down for the treatment of such: * A man that is a heretic, after the first and second admonition, reject, knowing that he that is such is subverted, and sinneth, being condemned of himself.” Moreover, we who know the maxim, “ Blessed are the peacemakers,” and this also, * Blessed are the meek,” would not regard with hatred the corrupters of Christianity, nor term those who had fallen into error Circes and flattering deceivers.?
CHAPTER LXIV.
Celsus appears to me to have misunderstood the statement of δ Kípxag καὶ κύχηθρα αἰμύλα.
884 ORIGEN AGAINST CELSUS. [Boos v.
the apostle, which declares that “in the latter times some shall depart from the faith, giving heed to seducing spirits and doctrines of devils, speaking lies in hypocrisy, having their con- science seared with a hot iron, forbidding to marry, and comr manding to abstain from meats, which God hath created to be received with thanksgiving of them who believe;”* and to have misunderstood also those who employed these declarations of the apostle against such as had corrupted the doctrines of Christianity. And it is owing to this cause that Celsus has said that “ certain among the Christians are called ‘ cauterized in the ears;’’’? and also that some are termed “ enigmas,”*—2 term which we have never met. The expression “ stumbling- block"* is, indeed, of frequent occurrence in these writings,— an appellation which we are accustomed to apply to those who turn away simple persons, and those who are easily deceived, from sound doctrine. But neither we, nor, I imagine, any other, whether Christian or heretic, know of any who are styled Sirens, who betray and deceive,’ and stop their ears, and change into swine those whom they delude. And yet this man, who affects to know everything, uses such language 85 the following: * You may hear,” he says, “all those who differ so widely, and who assail each other in their disputes with the most shameless language, uttering the words, ‘The world is crucified to me, and I unto the world!" And this 1s the only phrase which, it appears, Celsus could remember out of Paul's writings; and yet why should we not also employ innumerable other quotations from the Scriptures, such: 85 « For though we do walk in the flesh, we do not war after the flesh; (for the weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds,) cast ing down imaginations, and every high thing that exalteth i against the knowledge of God 1 "$ CHAPTER LXV.
But since he asserts that ^ you may hear all those who differ 3 ἀκοῆς καυστήρια. Cf. note in Benedictine ed.
3 αἰνήέγματα. Cf. note in Benedictine ed.
4 σχανδάλον. 5 ἐξορχουμένα; καὶ σοφιστρίας. 6 Qf. 2 Cor. x 9.
Boox v.] ORIGEN AGAINST CELSUS. 335 so widely saying, ‘ The world is crucified to me, and I unto the world,’” we shall show the falsity of such a statement. For there are certain heretical sects which do not receive the epistles of the Apostle Paul, as the two sects of Ebionites, and those who are termed Encratites. Those, then, who do not regard the apostle as a holy and wise man, will not adopt his language, and say, * The world is crucified to me, and I unto the world." And consequently in this point, too, Celsus is guilty of falsehood. He continues, moreover, to linger over the accusations which he brings against the diversity of sects which exist, but does not appear to me to be accurate in the language which he employs, nor to have carefully observed or understood how it is that those Christians who have made progress in their studies say that they are possessed of greater knowledge than the Jews; and also, whether they acknowledge the same Scrip- tures, but interpret them differently, or whether they do not recognise these books as divine. For we find both of these views prevaling among the sects. He then continues: * Although they have no foundation for their doctrine, let us examine the system itself; and, in the first place, let us mention the corruptions which they have made through ignorance and mis- understanding, when in the discussion of elementary principles they express their opinions in the most absurd manner on things which they do not understand, such as the following." And then, to certain expressions which are continually in the mouths of the believers in Christianity, he opposes certain others from the writings of the philosophers, with the object of making it appear that the noble sentiments which Celsus supposes to be used by Christians have been expressed in better and clearer language by the philosophers, in order that he might drag away to the study of philosophy those who are caught by opinions which at once evidence their noble and religious character. We shall, however, here terminate the fifth book, and begin the sixth with what follows.
BOOK VI. CHAPTER I.
See N beginning this our sixth book, we desire, my reverend Ambrosius, to answer in it those accusa- tions which Celsus brings against the Christians, not, as might be supposed, those objections which he has adduced from writers on philosophy. For he has quoted a considerable number of passages, chiefly from Plato, and has placed alongside of these such declarations of Holy Scripture as are fitted to impress even the intelligent mind; subjoining the assertion, that “these things are stated much better among the Greeks [than in the Scriptures], and in a manner which is free from all exaggerations! and promises on the part of God, or the Son of God. Now we maintain, that if it is the object of the ambassadors of the truth to confer benefits upon the greatest possible number, and, so far as they can, to win over to its side, through their love to men, every one without exception—intelligent as well as simple—not Greeks only, but also barbarians (and great, indeed, is the humanity which should succeed in converting the rustic and the ignorant?), it is mani- fest that they must adopt a style of address fitted to do good to all, and to gain over to them men of every sort. ‘Those, on the other hand, who turn away? from the ignorant as being mere slaves,* and unable to understand the flowing periods of a polished and logical discourse, and so devote their attention solely to such as have been brought up amongst literary pursuits,’ l ἀνατάσεος. πολὺ OF TO ἡβέρβον $49...O1OS TÉ TEE γένηται $2 0T pé C SLY. 3 πολλὰ χαίρειν Φράσαντες. 4 ἀνδραπόδοις. καὶ μή OlOls TS XOXTQXOUSLY τῆς ἐν ᾧρασει Xoyay xol TASH L0 OtryoysA A0 μένων ἀκολουθίας, μόνων ἐφρόντισαν τῶν ὠνατραφέντων ty λόγοις καὶ paba- (fix. E Book v1. ] ORIGEN AGAINST CELSUS. 337 confine their views of the public good within very strait and narrow limits.
CHAPTER II.