inferred from references in Origen (c. a.d. 225), but of which we have neither earlier nor fuller information.(1) We must, however, before leaving this subject, mention that Origen informs us that Heracleon quotes from the Preaching of Peter [———], Pesedicatio Petri), a work which, as we have already several times mentioned, was cited by Clement of Alexandria as authentic and inspired Holy Scripture.(2)
The epoch at which Ptolemæus and Heracleon flourished would in any case render testimony regarding our Gospels of little value. The actual evidence which they furnish, however, is not of a character to prove even the existence of our Synoptics, and much less does it in any way bear upon their character or authenticity.
2.
A similar question of date arises regarding Celsus, who wrote a work, entitled [———], True Doctrine, which is no longer extant, of which Origen composed an elaborate refutation. The Christian writer takes the arguments of Celsus in detail, presenting to us, therefore, its general features, and giving many extracts; and as Celsus professes to base much of his accusation upon the writings in use amongst Christians, although he does not name a single one of them, it becomes desirable to ascertain what those works were, and the date at which
Celsus wrote. As usual, we shall state the case by giving the reasons assigned for an early date.
Arguing against Volkmar and others, who maintain, from a passage at the close of his work, that Oligen, writing about the second quarter of the third century, represents Celsus as his contemporary,(1) Tischendorf, referring to the passage, which we shall give in its place, proceeds to assign an earlier date upon the following grounds: "But indeed, even in the first book, at the commencement of the whole work, Origen says: 'Therefore, I cannot compliment a Christian whose faith is in danger of being shaken by Celsus, who yet does not even [———] still [———] live the common life among men, but already and long since [———] is dead.'... In the
same first book Origen says: 'We have heard that there were two men of the name of Celsus, Epicureans, the first under Nero; this one' (that is to say, ours) 'under Hadrian and later.' It is not impossible that Origen mistakes when he identified his Celsus with the Epicurean living 'under Hadrian and later;' but it is impossible to convert the same Celsus of whom Origen says this into a contemporary of Origen. Or would Origen himself in the first book really have set his Celsus 'under Hadrian (117—138) and later,' yet in the eighth have said: 'We will wait (about 225), to see whether he will still accomplish this design of making another work follow?' Now, until some better discovery regarding Celsus is attained, it will be well to hold to the old opinion that Celsus wrote his book about the middle of the second century, probably between 150—160," &c.(2)
It is scarcely necessary to point out that the only argument advanced by Tischendorf bears solely against the assertion that Celsus was a contemporary of Origen, "about 225," and leaves the actual date entirely unsettled. He not only admits that the statement of Origen regarding the identity of his opponent with the Epicurean of the reign of Hadrian "and later," may be erroneous, but he tacitly rejects it, and having abandoned the conjecture of Origen as groundless and untenable, he substitutes a conjecture of his own, equally unsupported by reasons, that Celsus probably wrote between 150-160. Indeed, he does not attempt to justify this date, but arbitrarily decides to hold by it until a better can be demonstrated. He is forced to admit the ignorance of Origen on the point, and he does not conceal his own.