A Dissertation on the Books of Origen against Celsus

by Francis Cunningham

The strongest evidence in favour of Christianity is supplied by the Miracles, which accompanied its promulgation. We shall proceed to consider the light cast by the work before us, on this important topic; and examine, first, the testimony of Origen and Celsus to the miraculous effects that were produced; secondly, the pretensions which these works had to a Divine original.

Celsus lived in an age when by the testimony of all history, the Miracles of Christ were objects of notoriety. The disciples had yet the power of working them, [24a] and they propounded [24b] them as the incontrovertible proof of the truth of their religion. It was impossible therefore, in a general work against Christianity, that Celsus should not refer to the subject of Miracles, or that he should, in the face of their public performance, flatly deny their existence. He has then taken the only method by which he could obviate this difficulty. He makes a “supposition [25a] that Christ did perform many marvellous works;” these however he imputes to “the same magical power that is made use of in the market-places of Egypt.” We shall first examine how far this concession on the part of Celsus may stand as an admission that Miracles were really performed. Writers have differed about the meaning to be attached to these words; but the greater part of those, whose opinion is of highest authority, [25b] have considered them as an acknowledgment that these wonderful works could not be denied by him. Considering the peculiarly difficult circumstances in which Celsus was placed, he could, by a supposition of this kind alone, escape from the dilemma; and as he did not dare on such a subject to assert a falsehood, he endeavoured at least to excite a doubt. This opinion is moreover strengthened by the line of argument he pursues, “that if the by-standers had really thought these works to be Miracles, they could not but have believed;” then he proceeds to undervalue the worth of these performances, by comparing them with those of Æsculapius. [26a]

After reading the passage, in which our Lord foretells that “many should come in his name, doing many wondrous things;” [26b] he exclaims, “how great is the force of truth!—Christ carries with him his own refutation, for he acknowledges a certain Satan, should work the same miracles that he did.” Of this objection it may be observed, that it cuts two ways. If it invalidates the Miracles of Christ, yet the event corresponding with the prediction establishes his prophetical character, and thus authenticates his religion.

Origen continually proclaims, [27a] in bold and eloquent language, in the name of himself, and his fellow Christians, their faith in Christianity to be founded upon miracles, wrought in the name of Christ; of which [27b] they themselves had been eye-witnesses.

It may be asked whether modern infidels who have ventured to contradict the Miracles of Christ, a weapon Celsus was afraid to take up, have estimated the rashness of their enterprize. Are they competent to deny what a spectator no less malevolent than themselves was compelled to admit. Has the lapse of eighteen hundred years enabled them to ascertain a fact of daily occurrence with more accuracy than a by-stander? Are objects best seen at the greatest distance?

Having then stated the admission of the occurrence of certain supernatural events, both by the friend, and enemy of Christianity; we shall say a few words upon the source, to which they are ascribed by Celsus.

Origen, in considering this topic, admits [28a] the faculty of healing to be not necessarily divine; but says, that the nature of the power by which wonders of this kind were performed, must be ascertained, first, by the character of the agent, and secondly, by the nature of the fact. He then shews that the Miracles of Christ [28b] were not wrought like those of the Egyptians, for vain exhibition; that their object was to heal disease, or to assuage grief; and that those miracles, more peculiarly characteristic of their ministry, namely, the conversion of the heart from sin to God, [28c] were such as the magicians neither felt the disposition nor professed the power to perform.

The question however may be differently argued. All miracles, and therefore those of Egypt, must be allowed to originate in the permission of God. For as the strongest proof of the existence of the Deity is the creation and regular course of nature, so, that this proof may remain, the suspension of the power of nature must also be attributed to him. There is the same proof, that miracles were performed by the power of God, as that the world was made, and is regulated by him.

If, however, it is admitted, that the Divine Being has, under certain circumstances, permitted the influence of Satanic agency: it will still be evident that the miracles of Christianity were not works of this class. To suppose that they were, would involve a variety of conclusions, unsupported by reason or analogy.

For, if they were, then God, contrary to the whole course of his dispensations, has suffered his laws to be suspended, in order to betray millions of his creatures, for a succession of ages, into a false theology.—If they were; then, contrary also to all precedent, he has suffered the interpositions of devils to outstrip his own. Even the magicians of Egypt, [30a] were compelled to recognise the supremacy of God.—If they were; then, contrary to all experience, a large body of men, through a long period of time, have been found willing to incur reproach, [30b] to endure pain, and even to suffer death, in the support of miracles which they knew to be the grossest frauds.—If they were; then the kingdom of Satan [30c] must, in the most signal manner, have been “divided against itself;” since, upon this hypothesis, miracles which were wrought by devils, were employed to dispossess them, and finally accomplished the subversion of the Pagan Mythology, the most formidable system of machinery, by which Satan ever perpetrated his designs upon mankind.