Ante-Nicene Christian Library, Vol. 23: Origen Contra Celsum

there was no necessity that He should do so simply because such things had been predicted: Answers—chapters 14–17. Celsus further objects that if the prophets of the God of the Jews foretold that Jesus was to be the Son of that same God, how could commands have been given through Moses that the Jews should accumulate wealth, extend their dominion, fill the earth, and put their enemies to the sword—under threat of being treated by God as His enemies—while the man of Nazareth, His Son, delivered commands of a totally opposite kind? Celsus’s errors are pointed out in detail, and the nature of the two dispensations the Old and New Covenants is explained—chapters 18–26. The falsehood of the assertion that Christians believe the Divine Being to be corporeal in His nature and to possess a body like a man—chapter 27. Celsus alleges that the idea of a better land than this, to which Christians hope to go after death, has been borrowed from the “divine men” of a former age, and he quotes from Homer and Plato in support of his assertion: Answers—chapters 28–31. Celsus next assails the doctrine of the resurrection, and asserts that we uphold this doctrine only so that we may see and know God: Answer—chapters 32–34. The oracles of Trophonius a Greek hero and oracle, etc., to which Celsus would direct Christians—assuring them that there they would see God distinctly—are shown to be demons—chapter 35. The language of Christians as to the manner in which they see God is misrepresented by Celsus—chapters 36–39. The language of Celsus is quite inappropriate when addressed to Christians, as it applies only to those whose doctrines differ widely from theirs—chapter 40. Celsus recommends that Christians follow the guidance of divinely inspired poets, wise men, and philosophers, without mentioning their names: Remarks on this—chapter 41. He proceeds to name Plato as an effective teacher of theological truth, quoting from the Timaeus Plato's dialogue on the nature of the world to the effect that it is a hard matter to find out the Maker and Father of the universe, and an impossibility to make Him known to all after having found Him; he remarks that Christians cannot follow the example of Plato and others, who proceed by analysis and synthesis, because they are wedded to the flesh: Answers—chapters 42–45. General remarks upon the tone in which Christians carry on controversy with their opponents—chapter 46. Actions of those who, although seeming to be wise, did not yield themselves to divine teaching—chapter 47. Purity of life exhibited by Christians—chapter 48. Even by those who are unable to investigate the deeper questions of theology—chapter 49. Explanation of certain scriptural expressions regarding “birth” or “generation”—chapter 50. The difference between Christians and those who received a portion of the divine Spirit before the dispensation of Christianity—chapter 51. Celsus proceeds to say to Christians that they would have done better to have selected as the object of their homage some one who had died a glorious death, whose divinity might have received the support of