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Introduction | |
CHAP. I. | |
History and Writings of the Jews | |
CHAP. II. | |
The Scriptures | |
CHAP. III. | |
History of Christ | |
CHAP. IV. | |
Miracles | |
CHAP. V. | |
Character of the early Christians | |
CHAP. VI. | |
Doctrines of the early Christians | |
CHAP. VII. | |
Conclusion | |
INTRODUCTION.
The Book of Celsus, [1a] entitled “The True Discourse,” [1b] is supposed to have been written during the fifth persecution, [1c] in the reign of Marcus Antoninus, and in the one hundred and seventieth year of the Christian era. Of his history nothing is known, but that he was an epicurean philosopher, [1d] and a friend of Lucian, who inscribed a book [1e] to him. The object of his work was an attack upon Christianity, and as such, it is one of the most malignant and unreserved upon record. He is indebted to his opponents for bringing down any account of his writings to posterity, for they have otherwise perished.
Origen died in the year of our Lord [2a] two hundred and fifty-four. He undertook, at the request of Ambrose, [2b] to answer the work of Celsus, and “to leave no part without examination.” His Treatise is divided into eight books; but this division seems rather to be founded upon caprice, [2c] than upon any design of methodically discussing the argument. The reasonings of Celsus are discussed in the order in which they occur, which is without method, or connection. The extracts which are made by Origen from the works of his adversary are very copious, so much so, that, considering his object, of fully discussing every part of the original work, it is probable nothing of importance is omitted. The accuracy of the quotations of Origin is guaranteed both by his acknowledged veracity, [3a] and by the risk of refutation to which he would otherwise have exposed himself, from opponents who had the original writing in their hands. The work of Origen has been considered both by ancients and moderns, as a master-piece of eloquence and argument. Eusebius [3b] and Jerome [3c] have given it their highest approbation. Many of our own writers, [3d] and many more of the French, [3e] both Catholic and Protestant, have pronounced it to be the completest, and best written apology for the Christian Religion which has been bequeathed to us by the ancients.
The want of order, both in the attack of Celsus, and the reply of Origen, renders it impracticable to follow, precisely in their steps. Time will be gained, and perspicuity promoted, by endeavouring to bring their perplexed argument into a more regular form. We shall therefore single out the main topics discussed by each, and by stating the objections of the one, and the replies of the other, strive to collect the evidence which each furnishes to the truth of Christianity. Taking the more prominent topics therefore, we shall consider in order; the History and Writings of the Jews—the Scriptures—the History of Christ—the Conduct and the Principles of the early Christians. After which it will be useful to sum up the evidence to Christianity, supplied by the whole argument.
Chap. I.
HISTORY and WRITINGS of the JEWS.
The evidence in favour of Christianity, to be deduced from the history and writings of the Jews, is so important, that it was a primary object with Celsus, to render it nugatory. This he endeavours to effect, first, by disputing the antiquity of Moses; and secondly, by condemning his narration. We shall examine his statement on these points, and some important acknowledgments he makes, of the existence of the prophetic writings.
He says that “the Jews, [5a] who were originally fugitive slaves from Egypt, pretended, on the authority of the Books of Moses, to a very ancient genealogy; [5b] that they lived together in a corner of Palestine, in profound ignorance; [5c] not having heard of the things long before celebrated by Hesiod, and many other men divinely inspired.” He then particularizes much of the history of Genesis, which he calls “an old woman’s story, full of impiety;” [6a] and asserts that “many of its facts are taken from the heathens.” To this Origen [6b] replies by referring to Josephus [6c] and Tatian [6d] for external proof of the history of the Jews: He affirms that they have all the evidence of their existence which other nations have, [6e] that they have records which others have not; [6f] that other nations are allowed to have existed who bear testimony to the Jews; [6g] that it would have been impossible for so small a band, to have opposed itself to the whole power of Egypt; that it must have changed its language; and that, in changing, it has not assumed one resembling the neighbouring nations. He then urges the wisdom of the Jewish Institutions; infers from their perfect preservation, the esteem in which they were held; and challenges a comparison, [7a] as to sublimity of doctrine, and purity of morals, with any other system, proposed to mankind.
Celsus then notices many of the Old Testament characters: He ridicules the relation of “the Fall, [7b] the Deluge, Children born of old Persons, Brothers who kill each other, Mothers who deceive, the Sin of Lot, the Animosity of Esau, the Deceit of the Sons of Jacob, the History of Joseph,” &c. Origen replies that such facts alone are selected by Celsus from the writings of Moses, as supply a ground of attack; that the simplicity of his narration proves the integrity of its author; and he then apologizes for these causes of offence by the necessity of the case, he contrasts with them the greater profligacy of the heathen, or fancifully explains them upon the scheme of allegory.
No direct admission of Celsus, relating to Jewish prophecy, is to be found. There are however many observations, which prove the coming of Christ to have been expected by the Jews, and this expectation must have been the result of prophecy. The remarks of Celsus, with regard to this topic, are of this kind. That the “Jews [8a] and Christians believe, that the Spirit of God had promised there would come a Saviour; but they could not agree, whether or no, he had already come;” [8b] that “the prophecies which the Christians apply to Christ refer equally to other persons;” [8c] that “others had lived who had applied the prophecies of Christ to themselves,” &c. &c. Thus he plainly admits prophecies to have existed of some great person, who was to come; and that Jews and Christians believed in them, but that it was uncertain whether they were accomplished.