/> from any philosophical or religious interest, but treated it as an object

of derision, making sport of it. There were also in circulation

innumerable heathen calumnies, many of the most abominable character.

These have been preserved only by Christian writers. It was chiefly in

reference to these calumnies that the Christian apologists wrote. The

answer to Celsus made by Origen belongs to a later period, though Celsus

represents the best philosophical criticism of Christianity of the latter

part of the second century.





(a) Celsus, The True Word, in Origen, Contra Celsum. (MSG, 11:651

ff.)





The work of Celsus against Christianity, or The True Word,

written about 178, is lost, but it has been so incorporated in the

elaborate reply of Origen that it can be reconstructed without

much difficulty. This Theodor Keim has done. The following

extracts from Origen's Contra Celsum are quotations from Celsus

or references to his criticism of Christianity. For Origen, v.

infra, § 43, b.





I, 1. (MSG, 11:651.) Wishing to throw discredit upon Christianity, the

first point Celsus brings forward is that the Christians have entered

secretly into associations with each other which are forbidden by the

laws; saying that "of associations some are public, others again secret;

and the former are permitted by the laws; the latter are prohibited by the

laws."



I, 4. (MSG, 11:661.) Let us notice, also, how he thinks to cast discredit

upon our system of morals as neither venerable nor a new branch of

instruction, inasmuch as it is common to other philosophers.



I, 9. (MSG, 11:672.) He says that "Certain of them do not wish either to

give or to receive reasons for those things to which they hold; saying,

'Do not examine, only believe and your faith will save you!' "; and he

alleges that such also say: "The wisdom of this life is bad, but

foolishness is a good thing."



I, 38. (MSG, 11:733.) He admits somehow the miracles which Jesus wrought

and by means of which He induced the multitude to follow Him as the

Christ. He wishes to throw discredit on them, as having been done not by

divine power, but by help of magic, for he says: "That he [Jesus], having

been brought up secretly and having served for hire in Egypt, and then

coming to the knowledge of certain miraculous powers, returned from

thence, and by means of those powers proclaimed himself a god."



II, 55. (MSG, 11:884.) "Come, now, let us grant to you that these things

[the prediction made by Christ of His resurrection] were said. Yet how

many others are there who have used such wonders to deceive their simple

hearers, and who made gain of their deception? Such was the case, they

say, with Zalmoxis in Scythia, the slave of Pythagoras; and with

Pythagoras himself in Italy. But the point to be considered is, whether

any one who was really dead ever rose with a veritable body. Or do you

imagine the statements of others not only are myths, but appear as such,

but you have discovered a becoming and credible termination of your drama,

the voice from the cross when he breathed his last, the earthquake and the

darkness? that while living he was of no help to himself, but when dead he

rose again, and showed the marks of his punishment and his hands as they

had been. Who saw this? A frantic woman, as you state, and, if any other,

perhaps one of those who were engaged in the same delusion, who, owing to

a peculiar state of mind, had either dreamed so, or with a wandering fancy

had imagined things in accordance with his own wishes, which has happened

in the case of very many; or, which is most probable, there was some one

who desired to impress the others with this portent, and by such a

falsehood to furnish an occasion to other jugglers."



II, 63. (MSG, 11:896.) "If Jesus desired to show that his power was really

divine, he ought to have appeared to those who had ill-treated him, and to

him who had condemned him, and to all men universally."



III, 59. (MSG, 11:997.) "That I bring no heavier charge than what truth

requires, let any one judge from the following. Those who invite to

participation in other mysteries make proclamation as follows: 'Every one

who has clean hands and a prudent tongue'; others again thus: 'He who is

pure from every pollution, and whose soul is conscious of no evil, and who

has lived well and justly.' Such is the proclamation made by those who

promise purification from sins. But let us hear whom the Christians

invite. 'Whoever,' they say, 'is a sinner, whoever is devoid of

understanding, whoever is a child,' and, to speak generally, 'whoever is

unfortunate, him will the kingdom of God receive.' Do you not call him a

sinner, then, who is unjust and a thief and a house-breaker and a

poisoner, a committer of sacrilege and a robber of the dead? Whom else

would a man invite if he were issuing a proclamation for an assembly of

robbers?"



VII, 18. (MSG, 11:1445.) "Will they not again make this reflection: If the

prophets of the God of the Jews foretold that he who should come was the

son of this same God, how could he command them through Moses to gather

wealth, to rule, to fill the earth, to put to the sword their enemies from

youth up, and to destroy them utterly, which, indeed, he himself did in

the eyes of the Jews, as Moses says, threatening them, moreover, that if

they did not obey his commands he would treat them as his open enemies;

whilst, on the other hand, his son, the man of Nazareth, promulgating laws

in opposition to these, declares that no one comes to the Father who is

rich or who loves power or seeks after wisdom or glory; that men ought to

be no more careful in providing food than the ravens: that they were to be

in less concern about their raiment than the lilies; that to him who has

smitten them once they should offer opportunity to smite again? Is it

Moses or Jesus who lies? Did the Father when he sent Jesus forget the

things he commanded Moses? Or did he change his mind and, condemning his

own laws, send forth a messenger with the opposite instructions?"



V, 14. (MSG, 11:1201.) "It is folly for them to suppose that when God, as

if he were a cook, introduces the fire, all the rest of the human race

will be burnt up, while they alone will remain, not only those who are

alive, but also those who have been dead long since, which latter will

arise from the earth clothed with the self-same flesh as during life; the

hope, to speak plainly, of worms. For what sort of human soul is it that

would still long for a body gone to corruption? For this reason, also,

this opinion of yours is not shared by some of the Christians,(31) and

they pronounce it exceedingly vile and loathsome and impossible; for what

kind of body is that which, after being completely corrupted, can return

to its original nature, and to that self-same first condition which it

left? Having nothing to reply, they betake themselves to a most absurd

refuge--that all things are possible to God. But God cannot do things which

are disgraceful, nor does he wish things contrary to his nature; nor, if

in accordance with your wickedness you desire something shameful, would

God be able to do it; nor must you believe at once that it will be done.

For God is the author, not of inordinate desires nor of a nature

disordered and confused, but of what is upright and just. For the soul,

indeed, he might be able to provide everlasting life; but dead bodies, on

the other hand, are, as Heraclitus observes, more worthless than dung. So,

then, God neither will nor can declare contrary to reason that the flesh

is eternal, which is full of those things which it is not honorable to

mention. For he is the reason of all things that exist, and therefore can

do nothing either contrary to reason or contrary to himself."





(b) Lucian of Samosata, De morte Peregrini Protei, § 11 ff.

Preuschen, Analecta, I, 20 ff.





Ch. 11. About this time he made himself proficient in the marvellous

wisdom of the Christians by associating around Palestine with their

priests and scribes. And would you believe it? In a short time he

convinced them that they were mere children and himself alone a prophet,

master of ceremonies, head of the synagogue, and everything. He explained

and interpreted some of their books, and he himself also wrote many, so

they came to look upon him almost as a God, made him their law-giver and

chose him as their patron. At all events, they still worship that

enchanter [mage] who was crucified in Palestine for introducing among men

this new religious sect.



Ch. 12. Then Proteus was, on this account, seized and thrown into prison,

and this very circumstance procured for him during his subsequent career

no small renown and the reputation for wonderful powers and the glory

which he loved. When, then, he had been put in bonds, the Christians

looked upon these things as a misfortune and in their efforts to secure

his release did everything in their power. When this proved impracticable,

other assistance of every sort was rendered him, not occasionally, but

with zeal. From earliest dawn old women, widows, and orphan children were

to be seen waiting beside the prison, and men of rank among them slept

with him in the prison, having bribed the prison guards. Then they were

accustomed to bring in all kinds of viands, and they read their sacred

Scriptures together, and the most excellent Peregrinus (for such was still

his name) was styled by them a New Socrates.



Ch. 13. Certain came even from the cities of Asia, sent by the Christians

at the common charge, to assist and plead for him and comfort him. They

exhibit extraordinary activity whenever any such thing occurs affecting

their common interest. In short, they are lavish of everything. And what

is more, on the pretext of his imprisonment, many contributions of money

came from them to Peregrinus at that time, and he made no little income

out of it. These poor men have persuaded themselves that they are going to

be immortal and live forever; they both despise death and voluntarily

devote themselves to it; at least most of them do so. Moreover, their

law-giver persuaded them that they were all brethren, and that when once

they come out and reject the Greek gods, they should then worship that

crucified sophist and live according to his laws. Therefore they despise

all things and hold everything in common, having received such ideas from

others, without any sufficient basis for their faith. If, then, any

impostor or trickster who knows how to manage things came among them, he

soon grew rich, imposing on these foolish folk.



Ch. 14. Peregrinus was, however, set at liberty by the governor of Syria

at that time, a lover of philosophy, who understood his folly and knew

that he would willingly have suffered death that by it he might have

acquired glory. Thinking him, however, not worthy of so honorable an end,

he let him go.



Ch. 16. A second time he left his country to wander about, having the

Christians as a sufficient source of supplies, and he was cared for by

them most ungrudgingly. Thus he was supported for some time; at length,

having offended them in some way--he was seen, I believe, eating food

forbidden among them--he was reduced to want, and he thought that he would

have to demand his property back from the city;(32) and having obtained a

process in the name of the Emperor, he expected to recover it. But the

city sent messengers to him, and nothing was done; but he was to remain

where he was, and to this he agreed for once.





(c) Minucius Felix, Octavius, VIII, 3-10. (MSL. 3:267 ff.)





The following passage is taken from an apologetic dialogue

entitled Octavius. Although it was composed by a Christian, it

probably represents the current heathen conceptions of

Christianity and its morals, especially its assemblies, where the

worst excesses were supposed to take place. In the dialogue the

passage is put into the mouth of the disputant who represents the

heathen objection to the new faith. The date is difficult to

determine probably it was the last third of the second century.





Ch. 8. Is it not lamentable that men of a reprobate, unlawful, and

dangerous faction should rage against the gods? From the lowest dregs, the

more ignorant and women, credulous and yielding on account of the

heedlessness of their sex, gathered and established a vast and wicked

conspiracy, bound together by nightly meetings and solemn feasts and

inhuman meats--not by any sacred rites, but by such as require expiation.

It is a people skulking and shunning the light; in public silent, but in

corners loquacious. They despise the temples as charnel-houses; they

reject the gods; they deride sacred things. While they are wretched

themselves, if allowed they pity the priests; while they are half naked

themselves, they despise honors and purple robes. O wonderful folly and

incredible effrontery! They despise present torments, but fear those that

are uncertain and in the future. While they fear to die after death, for

the present life they do not fear to die. In such manner does a deceitful

hope soothe their fear with the solace of resuscitation.



Ch. 9. And now, as wickeder things are advancing more successfully and

abandoned manners are creeping on day by day, those foul shrines of an

impious assembly are increasing throughout the whole world. Assuredly this

confederacy should be rooted out and execrated. They know one another by

secret marks and signs. They love one another almost before they know one

another. Everywhere, also, there is mingled among them a certain religion

of lust; and promiscuously they call one another brother and sister, so

that even a not unusual debauchery might, by the employment of those

sacred names, become incestuous. It is thus that their vain and insane

superstition glories in crimes. Nor, concerning these matters, would

intelligent report speak of things unless there was the highest degree of

truth, and varied crimes of the worst character called, from a sense of

decency, for an apology. I hear that they adore the head of an ass, that

basest of creatures, consecrated by I know not what silly persuasion--a

worthy and appropriate religion for such morals. Some say that they

worship the genitalia of their pontiff and priest, and adore the nature,

as it were, of their parent. I know not whether these things be false;

certainly suspicion has place in the case of secret and nocturnal rites;

and he who explains their ceremonies by reference to a man punished by

extreme suffering for wickedness, and to the deadly wood of the cross,

bestows fitting altars upon reprobate and wicked men, that they may

worship what they deserve. Now the story of their initiation of young

novices is as detestable as it is well known. An infant covered with meal,

so as to deceive the unwary, is placed before him who is to be defiled

with their rites; this infant is slain with dark and secret wounds by the

young novice, who has been induced to strike harmless blows, as it were,

on the surface of the meal. Thirstily--O horror!--they lick up its blood;

eagerly they divide its limbs. By this victim they are confederated, with

the consciousness of this wickedness they are pledged to a mutual silence.

These sacred rites are more foul than any sort of sacrilege. And of their

banqueting it is well known what is said everywhere; even the speech of

our Cirtensian(33) testifies to it. On a solemn day they assemble at a

banquet with all their children, their sisters and mothers, people of

every sex and age. There, after much feasting, when the sense of

fellowship has waxed warm and the fervor of incestuous lust has grown hot

with drunkenness, a dog that has been tied to a chandelier is provoked to

rush and spring about by throwing a piece of offal beyond the length of

the line by which he is bound; and thus the light, as if conscious, is

overturned and extinguished in shameless darkness, while unions of

abominable lust involve them by the uncertainty of chance. Although if all

are not in fact, yet all are in their conscience, equally incestuous;

since whatever might happen by the act of the individuals is sought for by

the will of all.



Ch. 10. I purposely pass over many things, for there are too many, all of

which, or the greater part of them, the obscurity of their vile religion

declares to be true. For why do they endeavor with such pains to conceal

and cloak whatever they worship, since honorable things always rejoice in

publicity, but crimes are kept secret? Why have they no altars, no

temples, no acknowledged images? Why do they never speak openly, never

congregate freely, unless it be for the reason that what they adore and

conceal is either worthy of punishment or is something to be ashamed of?

Moreover, whence or who is he, or where is the one God, solitary and

desolate, whom no free people, no kingdoms, and not even Roman

superstition have known? The sole, miserable nationality of the Jews

worshipped one God, and one peculiar to itself; but they worshipped him

openly, with temples, with altars, with victims, and with ceremonies; and

he has so little force or power that he is enslaved together with his own

special nation to the Roman deities. But the Christians, moreover, what

wonders, what monstrosities, do they feign, that he who is their God, whom

they can neither show nor see, inquires diligently into the conduct of

all, the acts of all, and even into their words and secret thoughts. They

would have him running about everywhere, and everywhere present,

troublesome, even shamelessly inquisitive, since he is present at

everything that is done, and wanders about in all places. When he is

occupied with the whole, he cannot give attention to particulars; or when

occupied with particulars, he is not enough for the whole. Is it because

they threaten the whole earth, the world itself and all its stars, with a

conflagration, that they are meditating its destruction? As if either the

natural and eternal order constituted by the divine laws would be

disturbed, or, when the league of the elements has been broken up and the

heavenly structure dissolved, that fabric in which it is contained and

bound together would be overthrown!