The allegations of Celsus, and the defence of Origen, alike prove the extent of the sufferings to which the Christians were subjected. And it may be truly said, that the best defence of Christianity is written with the blood of its persecuted followers. It is not credible, that those should either be deceived, or conspire to deceive others, whose lives were almost necessarily to pay the forfeit of their mistake, or of their stratagem.
Chap. VI.
DOCTRINES of the EARLY CHRISTIANS.
It would be a material defect in an Essay purporting to state the contents of the reply of Origen to Celsus, and the evidence supplied by it in favour of Christianity, not to notice the doctrines of the early Christians, as they may be collected from the work before us.
In the first place then it appears, both from the objections of the one, and the direct assertion of the other, that the Christians of that age admitted in the fullest sense the Divinity of Christ. “Let them,” says Celsus, “account him an angel, but is he the first and only one that is come?” [39] Hence it is plain, that however Celsus might confound angels and Christ, the Christians did not.
The assertions of Origen however are unequivocal, and decisive. Three distinct propositions form a prominent part [40a] in his writings. First, That Christ was (ἀγένετος) uncreated. Secondly, That the Maker of the World is to be worshipped. Thirdly, That Christ is the Maker of the World. As to the first point it is sufficient to refer to a passage where Jesus Christ is expressly called the “uncreated Son of God.” [40b] He preserves a precise distinction between creatures, (δημιουργημάτα) and their Creator; and he brings [40c] them together into comparison as to the respect that is due to them. In the next place he says that we ought to worship [40d] no creatures (δημιουργημάτα), but the Creator; [40e] that we can only lift up our eyes [40f] to the Creator of all the magnificence of Nature, to see whom we ought to admire, serve, and adore. Then he proclaims Jesus Christ [41a] as the Creator of the Universe; that God working with him said at the creation, “Let there be Light, let us make Man.” [41b] But Origen is yet more distinct in the statement of his opinions. He says that the Father is indeed eminently God; [41c] but that the worship of the Son [41d] is not an inferior but a Divine worship; he applies the same expression to the adoration of Jesus Christ [41e] by the Magi that he does to the worship of God; he speaks of the Father [41f] and the Son being jointly worshipped as one God; he admits [41g] the worship of the Son in his distinct individual character; he attributes to him immutability, [41h] omnipresence, [41i] and other qualities [41j] which are characteristic only of the Most High. [41k]
The personality of the Holy Ghost is distinctly admitted by Origen; [42] and his descent upon earth at the day of Pentecost. He also frequently asserts, that miracles were performed upon earth by the agency [43a] of the Holy Spirit.
To the doctrine of the Atonement continual references are made.
The recognition is not less distinct, both by Celsus, and Origen, of the doctrine of Justification by Faith, as the opinion of the early Christians. “You tell sinners,” says Celsus, “not to examine, but believe; and their faith will save them.” [43b] This is precisely the language in which an uncandid opponent might be expected to state that doctrine. A more patient examination of the system would have taught him, that “examine yourselves,” [43c] and “search the Scriptures,” [43d] were lessons taught by the same Master who insisted upon the efficacy of a true and living faith.
There are two doctrines, original sin, and the eternity of punishment, as to one of which the language of Origen is contradictory, and as to the other it is heterodox.
On the doctrine of original sin, he asserts, in one place, “that no soul came vicious from the hands of God, [44a] but that many persons so corrupt themselves by bad education, or example, or advice, that sin becomes as it were natural; but that it is not very difficult, much less impossible to conquer this, corruption by the word of God.” In the latter clause he supposes the assistance of the Spirit of God, because he elsewhere says, “We cannot give ourselves a pure heart, without the help of the Holy Spirit: [44b] we must therefore pray, Create in me a new heart, O God.” [44c] He acknowledges in another place that Adam sinned, and that we, in our bodies, [44d] are naturally prone to sin by our descent from him. Celsus states the doctrine after the manner of the Fatalists; asserting an original bias to evil, and accounting that bias to be insurmountable.