Chapter X.
But observe what he alleges as a proof of his statement: “Christians at first were few in number, and held the same opinions; but when they grew to be a great multitude, they were divided and separated, each wishing to have his own individual party:[[271]] for this was their object from the beginning.” That Christians at first were few in number, in comparison with the multitudes who subsequently became Christian, is undoubted; and yet, all things considered, they were not so very few.[[272]] For what stirred up the envy of the Jews against Jesus, and aroused them to conspire against Him, was the great number of those who followed Him into the wilderness,—five thousand men on one occasion, and four thousand on another, having attended Him thither, without including the women and children. For such was the charm[[273]] of Jesus’ words, that not only were men willing to follow Him to the wilderness, but women also, forgetting[[274]] the weakness of their sex and a regard for outward propriety[[275]] in thus following their Teacher into desert places. Children, too, who are altogether unaffected by such emotions,[[276]] either following their parents, or perhaps attracted also by His divinity, in order that it might be implanted within them, became His followers along with their parents. But let it be granted that Christians were few in number at the beginning, how does that help to prove that Christians would be unwilling to make all men believe the doctrine of the gospel?
Chapter XI.
He says, in addition, that “all the Christians were of one mind,” not observing, even in this particular, that from the beginning there were differences of opinion among believers regarding the meaning[[277]] of the books held to be divine. At all events, while the apostles were still preaching, and while eye-witnesses of [the works of] Jesus were still teaching His doctrine, there was no small discussion among the converts from Judaism regarding Gentile believers, on the point whether they ought to observe Jewish customs, or should reject the burden of clean and unclean meats, as not being obligatory on those who had abandoned their ancestral Gentile customs, and had become believers in Jesus. Nay, even in the epistles of Paul, who was contemporary with those who had seen Jesus, certain particulars are found mentioned as having been the subject of dispute,—viz. respecting the resurrection,[[278]] and whether it were already past, and the day of the Lord, whether it were nigh at hand[[279]] or not. Nay, the very exhortation to “avoid profane and vain babblings, and oppositions of science falsely so called: which some professing, have erred concerning the faith,”[[280]] is enough to show that from the very beginning, when, as Celsus imagines, believers were few in number, there were certain doctrines interpreted in different ways.[[281]]
Chapter XII.
In the next place, since he reproaches us with the existence of heresies in Christianity as being a ground of accusation against it, saying that “when Christians had greatly increased in numbers, they were divided and split up into factions, each individual desiring to have his own party;” and further, that “being thus separated through their numbers, they confute one another, still having, so to speak, one name in common, if indeed they still retain it. And this is the only thing which they are yet ashamed to abandon, while other matters are determined in different ways by the various sects.” In reply to which, we say that heresies of different kinds have never originated from any matter in which the principle involved was not important and beneficial to human life. For since the science of medicine is useful and necessary to the human race, and many are the points of dispute in it respecting the manner of curing bodies, there are found, for this reason, numerous heresies confessedly prevailing in the science of medicine among the Greeks, and also, I suppose, among those barbarous nations who profess to employ medicine. And, again, since philosophy makes a profession of the truth, and promises a knowledge of existing things with a view to the regulation of life, and endeavours to teach what is advantageous to our race, and since the investigation of these matters is attended with great differences of opinion,[[282]] innumerable heresies have consequently sprung up in philosophy, some of which are more celebrated than others. Even Judaism itself afforded a pretext for the origination of heresies, in the different acceptation accorded to the writings of Moses and those of the prophets. So, then, seeing Christianity appeared an object of veneration to men, not to the more servile class alone, as Celsus supposes, but to many among the Greeks who were devoted to literary pursuits,[[283]] there necessarily originated heresies,—not at all, however, as the result of faction and strife, but through the earnest desire of many literary men to become acquainted with the doctrines of Christianity. The consequence of which was, that, taking in different acceptations those discourses which were believed by all to be divine, there arose heresies, which received their names from those individuals who admired, indeed, the origin of Christianity, but who were led, in some way or other, by certain plausible reasons, to discordant views. And yet no one would act rationally in avoiding medicine because of its heresies; nor would he who aimed at that which is seemly[[284]] entertain a hatred of philosophy, and adduce its many heresies as a pretext for his antipathy. And so neither are the sacred books of Moses and the prophets to be condemned on account of the heresies in Judaism.
Chapter XIII.
Now, if these arguments hold good, why should we not defend, in the same way, the existence of heresies in Christianity? And respecting these, Paul appears to me to speak in a very striking manner when he says, “For there must be heresies among you, that they who are approved may be made manifest among you.”[[285]] For as that man is “approved” in medicine who, on account of his experience in various [medical] heresies, and his honest examination of the majority of them, has selected the preferable system,—and as the great proficient in philosophy is he who, after acquainting himself experimentally with the various views, has given in his adhesion to the best,—so I would say that the wisest Christian was he who had carefully studied the heresies both of Judaism and Christianity. Whereas he who finds fault with Christianity because of its heresies would find fault also with the teaching of Socrates, from whose school have issued many others of discordant views. Nay, the opinions of Plato might be chargeable with error, on account of Aristotle’s having separated from his school, and founded a new one,—on which subject we have remarked in the preceding book. But it appears to me that Celsus has become acquainted with certain heresies which do not possess even the name of Jesus in common with us. Perhaps he had heard of the sects called Ophites and Cainites, or some others of a similar nature, which had departed in all points from the teaching of Jesus. And yet surely this furnishes no ground for a charge against the Christian doctrine.
Chapter XIV.
After this he continues: “Their union is the more wonderful, the more it can be shown to be based on no substantial reason. And yet rebellion is a substantial reason, as well as the advantages which accrue from it, and the fear of external enemies. Such are the causes which give stability to their faith.” To this we answer, that our union does thus rest upon a reason, or rather not upon a reason, but upon the divine working,[[286]] so that its commencement was God’s teaching men, in the prophetical writings, to expect the advent of Christ, who was to be the Saviour of mankind. For in so far as this point is not really refuted (although it may seem to be by unbelievers), in the same proportion is the doctrine commended as the doctrine of God, and Jesus shown to be the Son of God both before and after His incarnation. I maintain, moreover, that even after His incarnation, He is always found by those who possess the acutest spiritual vision to be most God-like, and to have really come down to us from God, and to have derived His origin or subsequent development not from human wisdom, but from the manifestation[[287]] of God within Him, who by His manifold wisdom and miracles established Judaism first, and Christianity afterwards; and the assertion that rebellion, and the advantages attending it, were the originating causes of a doctrine which has converted and improved so many men was effectually refuted.