Against Celsus

The treatise “Against Celsus” was written by Origen around 249. The purpose of the work is to examine and refute various accusations against Christianity brought forward by the pagan philosopher and writer Celsus in the polemical work “The True Word” (the text is lost, only numerous quotations have survived as part of Origen’s treatise), created in 178. Origen combines in his work everything said in previous apologies for the martyr. Justina, Athenagoras, St. Theophilus and others. This is the most complete and perfect of the works of the ancient Church of an apologetic nature. The introduction of the work (Book I, chapters 1-27) deals with Celsus's fundamental objections. Origen's work can be further divided into 4 parts: 1) in books I (from chapter 28) - II, the accusations against Christianity that Celsus put into the mouth of a Jew and made on the basis of Jewish messianic beliefs are refuted; 2) books III – V examine Celsus’s criticism of the messianic ideas of Judaism and his objections to the historical foundations of Christianity; 3) in books VI – VII (up to Chapter 61) certain points of Christian doctrine are defended, which Celsus considered borrowed from Hellenic philosophy; 4) in books VII (from chapter 62) - VIII, Celsus’s arguments in defense of the state religion are refuted. In his work, Origen fights both Jews and pagans. He insists that the Christian doctrine of the Incarnation does not contradict the theological idea of ​​the immutability of God. According to him, God can act in the world while Himself remaining unchanged. To substantiate the reality of the Incarnation, Origen refers to the prophecies of the Old Testament, insisting that their fulfillment serves as convincing proof of the truth of the messianic dignity of Jesus Christ. Historical argumentation is also widely used. Origen believes that Jesus Christ should be recognized as God simply because Christianity, based on the preaching of the apostles, spread and strengthened, despite all persecution and obstacles Origen successfully showed that Christianity is not the blind faith of ignorant people, but complete knowledge that satisfies all the needs of the philosophizing mind. *The title of the work in Latin is Contra Celsum. Book 1 • Book 2 • Book 3 • Book 4 • Book 5 → I. Our Savior and Lord Jesus Christ, when false witness was given against Him, “kept silent” (cf. Matt. 26:59–63; Mark 14:55–61) and when He was accused, “did not answer” (cf. Matt. 27:12–14; Mark 15:3–5; Luke 23:9). He was convinced that his entire life and deeds committed among the Jews were stronger than the words spoken in refutation of false evidence - stronger than the words spoken in refutation of the accusations. And I, pious Ambrose, in fact, do not understand how you can even want me to come forward with a refutation of those false testimonies and those accusations that Celsus wrote and published in (his) book in refutation of Christians and the church faith: as if the deeds (of Christians) do not in themselves constitute obvious exposure, and the teaching (Christian) is no better than any scriptures can overthrow false testimonies and destroy persuasiveness accusations until their power is completely overthrown. And to prove that Jesus “kept silent” when they bore false witness against Him, it is enough here to refer to the words of Matthew, with which what Mark wrote almost agrees. Here is the saying of Matthew: “The chief priests [ἀρχιερεὺς] ... and the whole Sanhedrin sought false testimony against Jesus in order to put Him to death, and did not find ... although many false witnesses came ... But finally two (false witnesses) came and said: He said: “I am able to destroy the church of God, and in three days to build it.” And the high priest stood up and said to Him: (Why) don’t you answer? What do they testify against You? Jesus was silent” (Matthew 26:59–63). But the following is written about the fact that he did not answer when He was accused: “Jesus stood before the governor. And the ruler asked Him: Are you the King of the Jews? Jesus said to him: You speak. And when the chief priests and elders accused Him, He answered nothing. Then Pilate said to Him: Do you not hear how many testify against You? And he did not answer a single word, so that the ruler was greatly amazed” (Matthew 27:11–14). II. And in fact, for anyone even remotely capable of thinking, there was something to be surprised at: a man who was accused and about whom he bore false witness - a man who had the opportunity to defend himself, present himself as completely innocent, point out his impeccable life and his truly Divine miraculous powers (τῶν δυνάμεων, ὡς ἀπὸ θεοῦ γεγένηνται) And thereby give the judge the opportunity to pronounce a merciful sentence about Him - He, however, does not do this, He does not even notice his accusers and generously does not pay any attention to them. And that Jesus would have been immediately released by the judge if only He had spoken out in His defense is clear from those words of Scripture where (Pilate) says: “Whom do you want me to release to you: Barabbas, or Jesus, who is called Christ?” (Matthew 27:17), as well as from those words that Scripture adds further: “for he knew” 1 “that they had betrayed Him out of envy.” Jesus is constantly being falsely testified, and with the existing malice among people there is not a moment when He is not accused. And He, however, to this day responds to all this with silence, does not raise his voice in response. For him, only the life of his own students serves as protection: it speaks for him stronger and louder than all these false testimonies, it exposes and subverts unfair testimony and accusations. III. Therefore, I can safely say that the apology that you require me to compose only weakens the apology that lies in the actions (of Christians), it only obscures the greatness of Jesus, obvious to everyone who has undulled feelings. However, so that you do not think that I refuse to fulfill your instructions, I will try to present each of the provisions of Celsus, as far as possible, with a suitable answer, in my opinion, although the words (of Celsus) actually cannot lead to confusion among any of the believers. And it is impossible that there could be any (person) who, after having already been vouchsafed to receive such great love in “Christ Jesus,” could be shaken in His recognition by the words of Celsus and people like him. And Paul, listing a lot of things that usually separate “from the love of Christ” (cf. Rom. 8:39) “and the love of God in Christ Jesus” (Rom. 8:39) - such things that overcame the love that abided in him - at the same time does not place words among the separating (things). Notice: he first of all says: “Who will separate us from the love of God: tribulation, or distress, or persecution, or famine, or nakedness, or danger, or the sword? as it is written: “For Your sake we are killed every day; They consider us like sheep doomed to the slaughter.” But we overcome all these things” (u'pernikw'men) “by the power of Him who loved us” (Rom. 8:35–37). Then he introduces another category (of things) that separates people who are not firm in the worship of God. He says: “I am confident that neither death nor life, nor angels, nor principalities, nor powers, nor the present, nor the future, nor height, nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord” (Rom. 8:38–39). IV. And to boast that “tribulation” and everything mentioned after it cannot produce excommunication, in fact, rather befits us, but not at all Paul and not the Apostles, and not the one who became like them: after all, far above this stands the one who said: “we overcome all these things” (ὑπερνικῶμεν) “by the power of Him who loved us” (Rom. 8:37). And this (overcoming) is much higher than simple victory (τοῦ νικᾶν). And if the Apostles should boast that they are not separated “from the love of God in Christ Jesus our Lord,” then they, in any case, could boast that “neither death, nor life, nor angels, nor principalities” and none of the things (mentioned) after this can “severe them from the love of God in Christ Jesus our Lord.” That is why I express dissatisfaction at the sight of such a person who, having achieved faith in Christ, however, can waver in his faith because of Celsus, who did not live a common life among people 2, and besides, he died a long time ago - (may waver) due to some (ghostly) verbal persuasiveness. I do not know how one should think about someone who, in contrast to the accusations of Celsus directed against Christians, needs words recorded in books - (words) that could prevent him from wavering in the faith and lead him to firmness in it. And only because among the many people who are considered believers, there may be some who can become confused and embarrassed by the writings of Celsus, and in an apology directed against these very writings, find healing - which, of course, is only possible if the (response) speeches are to some extent in the nature of refuting the provisions of Celsus and asserting the truth - I decided to bow to your request and submit an answer to the essay that you sent me. At the same time, I do not think that anyone who has studied philosophy even a little could consider this particular work to be the “True Word” (λόγον αληθῆ) 3 as Celsus designated it. V. Paul knew well that in Greek philosophy there are doctrines that cannot be neglected and which have a coercive force for ordinary people, although in fact they offer a lie for the truth. He expresses himself this way about such teachings: “Take heed, brethren, lest anyone lead you away through philosophy and empty deception, according to the tradition of men, according to the rudiments of the world, and not according to Christ” (Col. 2:8). (The Apostle) saw that there was some ostentatious grandeur in the sayings of worldly wisdom. That is why he said that the glory of philosophers is “according to the elements of the world.” But about the work of Celsus, no reasonable person will even say that it is “according to the elements of the world.” And the Apostle nevertheless called those teachings of philosophers, which contain something fascinating, “empty deception,” perhaps out of a desire to distinguish them from another deception - not empty, which Jeremiah had in mind when he boldly addressed God with the following words: “You have drawn me, O Lord, and I am drawn; You are stronger than me and have prevailed” (Jer. 20:7). The work of Celsus, it seems to me, does not at all contain “seduction”, not even that “empty” one, which is inherent in some of the founders of philosophical schools (ai'resei_s), who still spent far from a dozen minds on this (the work). And just as not everyone will solve an ordinary, deliberately invented geometric problem, equipped with ugly outlines, and even offer it for exercise to someone who is engaged in similar (solutions), so in the same way, fabrications that approach the opinions of the founders of philosophical schools (Celsus), like those (problems), must be considered empty seduction and human tradition “according to the elements of the world.” VI. And only when in my defensive speech I had already reached the point where Celsus clearly depicts a Jew arguing with Jesus, the idea came to me to preface my work with this preface with the aim that the reader who would have to turn to my rebuke of Celsus could already see at the very beginning that this (my) book was not written at all for believers, but for those who have either not at all embraced the faith in Christ, or who have not yet embraced the faith. weak, as the Apostle expresses about them in his next saying: “Accept the weak in the faith” (Rom. 14:1). In addition, this preface should serve on my part as an answer to the question why, in fact, I first conduct the refutation of Celsus in one way, and then in a completely different way. It was at the beginning that I wanted to outline only the main provisions (of Celsus) and briefly present the objections to them, and only then after that develop my speech in more tangible terms (σωματοποιῆσαι τὸν λόγον). But subsequently, the very circumstances confirmed me in the idea that it would be enough if, to save time, I limited myself to the general answer I had already given at the beginning and only later, in connection with this answer, to the extent possible, come out to fight the accusations of Celsus directed against us. I therefore ask for indulgence in the first part (of my work), which follows the preface. If the next part of my refutations is not able to satisfy you, then (let me) ask you for a similar apology for it and then send you to more reasonable and capable (husbands). If you feel a desire to achieve a solution to the objections raised by Celsus, then let these (wise men) try both verbally and in writing to refute the accusations Celsus makes against us. But still (I repeat) the one who, having accidentally read the book of Celsus, will not feel any need to refute this book at all will act much better - on the contrary, he will treat with complete contempt for everything that is written in it, as every simple (man) who believes in Christ by the power of the Spirit dwelling in him will do (διὰ τὸ ἐν αὐτῷ πνεῦμα). that is, he did not live the life characteristic of Christians Under this title Celsus published the work against which Origen directed his rebuke. You might be interested in: