διδούς, εἴς τε τὰς αἱρέσεις τὰς παρὰ τοῖς φιλοσόφοις προάγων, καὶ τὰ παρὰ τούτοις συγγράμματα διηγούμενος, ὑπομνηματιζόμενός τε καὶ θεωρῶν εἰς ἕκαστα, ὥστε μέγαν καὶ παρ' αὐτοῖς “Ελλησι φιλόσοφον τὸν ἄνδρα κηρύτ5 τεσθαι. πολλοὺς δὲ καὶ τῶν ἰδιωτικωτέρων ἐνῆγεν ἐπὶ τὰ ἐγκύκλια γράμματα, οὐ μικρὰν αὐτοῖς ἔσεσθαι φάσκων ἐξ ἐκείνων ἐπιτηδειότητα εἰς τὴν τῶν θείων γραφῶν θεωρίαν τε καὶ παρασκευήν. ὅθεν μάλιστα καὶ ἑαυτῷ ἀναγκαίαν ἡγήσατο τὴν περὶ τὰ κοσμικὰ καὶ φιλόσοφα 10 μαθήματα ἄσκησιν. EUSEBIUS, Hist. Eccles. vi. 18. XLVIII. Επεὶ οὖν συνέστηκεν ἡ γραφὴ καὶ αὐτὴ οἱονεὶ ἐκ σώματος μὲν τοῦ βλεπομένου, ψυχῆς δὲ τῆς ἐν αὐτῷ νοουμένης καὶ καταλαμβανομένης, καὶ πνεύματος τοῦ κατὰ τὰ ὑποδείγματα καὶ σκιὰν τῶν ἐπουρανίων· φέρε, ἐπι15 καλεσάμενοι τὸν ποιήσαντα τῇ γραφῇ σῶμα καὶ ψυχὴν καὶ πνεῦμα, σῶμα μὲν τοῖς πρὸ ἡμῶν, ψυχὴν δὲ ἡμῖν, πνεῦμα δὲ τοῖς ἐν τῷ μέλλοντι αἰῶνι κληρονομήσουσι ζωὴν αἰώνιον καὶ μέλλουσιν ἥκειν ἐπὶ τὰ ἐπουράνια καὶ ἀληθινὰ τοῦ νόμου, ἐρευνήσωμεν οὐ τὸ γράμμα ἀλλὰ τὴν 20 ψυχὴν ἐπὶ τοῦ παρόντος· εἰ δὲ οἷοί τέ ἐσμεν, ἀναβησόμεθα καὶ ἐπὶ τὸ πνεῦμα, κατὰ τὸν λόγον τὸν περὶ τῶν ἀναγνωσθεισῶν θυσιῶν. ORIGEN, In Lev. Hom. v (Philocalia, 1, ad fin.). XLIX. 'Εξῆς δὲ τούτοις ὁ Κέλσος ὑπιδόμενος τὰ ἐπιδειχθησό μενα ὑπὸ τοῦ ̓Ιησοῦ γεγενημένα μεγάλα, περὶ ὧν ὀλίγα 25 ἀπὸ πολλῶν εἰρήκαμεν προσποιεῖται συγχωρεῖν ἀληθῆ εἶναι, ὅσα περὶ θεραπειῶν, ἢ ἀναστάσεως, ἢ περὶ ἄρτων paratory studies-and then advanced to the systems of the philosophers and explained their writings. And he made observations and comments upon each of them, so that he became celebrated as a great philosopher even among the Greeks themselves. And he instructed many of the 5 less learned in the common school studies, saying that these would be no small help to them in the study and understanding of the Divine Scriptures. On this account he considered it especially necessary for himself to be skilled in secular and philosophic learning. The Letter and the Spirit. N. L. IO SINCE then Scripture itself also consists as it were of a visible body, and of the soul in it that is perceived and understood, and of the spirit which is according to the patterns and shadow of the heavenly things-come, let us call on Him who made for Scripture body and soul and 15 spirit, a body for them that came before us, a soul for us, and a spirit for them that in the age to come shall inherit life eternal, and shall attain to the heavenly and true things of the law; and so let us for the present search not the letter but the soul. And if we are able, we shall ascend 20 also to the spirit, in our account of the sacrifices whereof we have just read. The Argument from our Lord's Miracles. In the next place Celsus, suspecting that we shall put forward the mighty works of Jesus, of which we have already spoken very slightly, professes to grant that they 25 may be true-all that is recorded of healings, or of a ὀλίγων θρεψάντων πολλοὺς ἀναγέγραπται, ἀφ ̓ ὧν λείψανα πολλὰ καταλέλειπται, ἢ ὅσα ἄλλα οἴεται τερατευσαμένους τοὺς μαθητὰς ἱστορηκέναι, καὶ ἐπιφέρει αὐτοῖς· Φέρε πιστεύσωμεν εἶναί σοι ταῦτ ̓ εἰργασμένα. καὶ εὐθέως 5 κοινοποιεῖ αὐτὰ πρὸς τὰ ἔργα τῶν γοήτων, ὡς ὑπισχνουμένων θαυμασιώτερα, καὶ πρὸς τὰ ὑπὸ τῶν μαθόντων ἀπὸ Αἰγυπτίων ἐπιτελούμενα, ἐν μέσαις ἀγοραῖς ὀλίγων ἐβολῶν ἀποδομένων τὰ σεμνὰ μαθήματα, καὶ δαίμονας ἀπὸ ἀνθρώπων ἐξελαυνόντων, καὶ νόσους ἀποφυσώντων, το καὶ ψυχὰς ἡρώων ἀνακαλούντων, δεῖπνά τε πολυτελῆ, καὶ τραπέζας, καὶ πέμματα, καὶ ὄψα τὰ οὐκ ὄντα δεικνύντων, καὶ ὡς ζῶα κινούντων οὐκ ἀληθῶς ὄντα ζῶα, ἀλλὰ μέχρι φαντασίας φαινόμενα τοιαῦτα. καί φησιν· “Αρ ̓ ἐπεὶ ταῦτα ποιοῦσιν ἐκεῖνοι, δεήσει ἡμᾶς αὐτοὺς ἡγεῖσθαι 15 υἱοὺς εἶναι θεοῦ; ἢ λεκτέον αὐτὰ ἐπιτηδεύματα εἶναι ἀνθρώπων πονηρῶν καὶ κακοδαιμόνων ; ID. c. Cels. i. 63. L. Τίς τοῦτο εἶδε ; γυνὴ πάροιστρος, ὥς φατε, καὶ εἴ τις ἄλλος τῶν ἐκ τῆς αὐτῆς γοητείας, ἤτοι κατά τινα διάθεσιν ὀνειρώξας, ἢ κατὰ τὴν αὐτοῦ βούλησιν δόξῃ πεπλανημένῃ 20 φαντασιωθείς, ὅπερ δὴ μυρίοις συμβέβηκεν· ἤ, ὅπερ μᾶλλον, ἐκπλῆξαι τοὺς λοιποὺς τῇ τερατεία ταύτῃ θελήσας, καὶ διὰ τοῦ τοιούτου ψεύσματος ἀφορμὴν ἄλλοις ἀγύρταις παρασχεῖν. Ibid. ii. 55. LI. Ψεύδος δὲ καὶ τὸ ' μόνους ἠλιθίους καὶ ἀγεννεῖς καὶ 25 ἀναισθήτους καὶ ἀνδράποδα καὶ γύναια καὶ παιδάρια πείθειν ἐθέλειν τοὺς διδάσκοντας τὸν θεῖον λόγον· καὶ τούτους μὲν γὰρ καλεῖ ὁ λόγος, ἵνα αὐτοὺς βελτιώσῃ· resurrection, or of the many who fed on a few loaves and left of them many fragments, and all the rest of the stories in telling which he thinks the disciples were romancingand adds, 'Well, suppose we believe that you really did them.' Then straightway he puts them on a level with 5 the works of the jugglers, on the ground that their pro. fessions are still more marvellous, and with the performances of those who have learned from the Egyptians, who sell their venerated arts for a few pence in the open marketplace, and cast out demons from men, and puff away 10 diseases, and call up souls of heroes, and exhibit costly dinners with tables and cakes and dainties non-existent, and set in motion as living animals lifeless things which have only the appearance of animals. Then he says, 'Since the jugglers do these things, must we needs think 15 them sons of God, or shall we say that these are practices of wicked wretches?' Celsus on the Lord's Resurrection. WHO saw this? A frantic woman, as you say, and possibly some other in the same imposture, either dreaming it through some personal peculiarity, or by a 20 wandering imagination shaping it according to his own will, which is just what has happened in so many cases; or, what is more likely, desiring to scare the rest with this quackery, and by a falsehood of this sort to give an opening to other impostors. The Gospel not specially addressed to Fools. THAT again is false, that it is 'only simpletons and low people, and stupid, and slaves, and womenkind, and children,' whom the teachers of the Divine word desire to persuade. For though the word does call these, that 25 καλεῖ δὲ καὶ τοὺς πολλῷ τούτων διαφέροντας· ἐπεὶ σωτήρ LIA. Αποδεικνύντες δὲ ὡς ἐν ἐπιτομῇ περὶ τῆς θεότητος 5 ̓Ιησοῦ, καὶ χρώμενοι τοῖς περὶ αὐτοῦ λόγοις προφητικοῖς, συναποδείκνυμεν θεοπνεύστους εἶναι τὰς προφητευούσας περὶ αὐτοῦ γραφάς καὶ τὰ καταγγέλλοντα τὴν ἐπιδημίαν αὐτοῦ γράμματα καὶ διδασκαλίαν μετὰ πάσης δυνάμεως καὶ ἐξουσίας εἰρημένα, καὶ διὰ τοῦτο τῆς το ἀπὸ τῶν ἐθνῶν ἐκλογῆς κεκρατηκότα. Λεκτέον δὲ ὅτι τὸ τῶν προφητικῶν λόγων ἔνθεον, καὶ τὸ πνευματικὸν τοῦ Μωσέως νόμου, ἔλαμψεν ἐπιδημήσαντος Ἰησοῦ. ἐναργῆ γὰρ παραδείγματα περὶ τοῦ θεοπνεύστους εἶναι τὰς παλαιὰς γραφὰς πρὸ τῆς ἐπιδημίας 15 τοῦ Χριστοῦ παραστῆσαι οὐ πάνυ δυνατὸν ἦν· ἀλλ' ἡ Ἰησοῦ ἐπιδημία δυναμένους ὑποπτεύεσθαι τὸν νόμον καὶ τοὺς προφήτας ὡς οὐ θεῖα εἰς τοὐμφανὲς ἤγαγεν ὡς οὐρανίῳ χάριτι ἀναγεγραμμένα. ὁ δὲ μετ ̓ ἐπιμελείας καὶ προσοχῆς ἐντυγχάνων τοῖς προφητικοῖς λόγοις, παθὼν ἐξ 20 αὐτοῦ τοῦ ἀναγινώσκειν ἴχνος ἐνθουσιασμοῦ, δι' ὧν πάσχει πεισθήσεται οὐκ ἀνθρώπων εἶναι συγγράμματα τοὺς πεπιστευμένους ἡμῖν εἶναι θεοῦ λόγους. καὶ τὸ ἐνυπάρχον δὲ φῶς τῷ Μωσέως νόμῳ, καλύμματι ἐναποκεκρυμμένον, συνέλαμψε τῇ ̓Ιησοῦ ἐπιδημίᾳ, περιαιρεθέντος τοῦ καλύμ 25 ματος, καὶ τῶν ἀγαθῶν κατὰ βραχὺ εἰς γνῶσιν ἐρχομένων, ὧν σκιὰν εἶχε τὸ γράμμα. ORIGEN, De Principiis, iv. 6 = Philoc. p. 12. LI B. Τίς γοῦν νοῦν ἔχων οἰήσεται πρώτην καὶ δευτέραν καὶ τρίτην ἡμέραν, ἑσπέραν τε καὶ πρωΐαν, χωρὶς ἡλίου γε |