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

ANALYSIS OF CONTENTS.

[...and sent] it down to us, that we might be enabled to hear Him, and become acquainted with Him": Examination of this statement—chapters 69, 70.

According to Celsus, our doctrine regarding the Spirit is the same as that of the Stoics, who maintain that "God is a spirit, diffused through all things, and containing all things within Himself": Answer—chapter 71.

Assertion that the Son of God would not be immortal because He was a spirit existing in a human body: Answer—chapter 72.

He criticizes, in mocking language, the Incarnation; exposure of his errors—chapter 73.

He returns to the subject of Marcion's opinions; he introduces "two sons of God" and speaks mockingly of the supposed controversies between them—chapter 74.

He maintains that the body of Jesus must have been different from that of other beings, in virtue of His divine qualities. Consideration of the prophecies regarding Jesus: Answers to his statements—chapters 75–77.

Celsus ridicules the idea of God sending His Spirit into one corner of the world alone, and compares God to Jupiter in the comedy, who sent Mercury to the Athenians and Lacedemonians: Answer—chapters 78, 79.

Celsus terms the Chaldeans a divinely-inspired nation; he speaks of the Egyptian people as also inspired, although he had previously condemned them, yet he refuses this title to the Jews; the inconsistency of this—chapter 80.

He pretends not to understand how God could send His Son amongst wicked men, who were to inflict punishment upon Him: Answer—chapter 81.

some myth to perpetuate his memory, and names Hercules, Esculapius, Anaxarchus, and Epictetus as examples, alleging that Jesus never uttered under suffering any words that could be compared to their utterances—chap. liii. Answers—chaps. liv.–lv. Sneering remark of Celsus that we might better have given the name of Son of God to the Sibyl than to Jesus—chap. lvi. Scoffing advice of Celsus that we had better choose Jonah than Jesus for our God: Answer—chap. lvii. Celsus asserts that the Christian precept, “Whosoever shall strike thee on the one cheek, turn to him the other also,” is an ancient saying, admirably expressed long ago, and reported by Christians in a coarser way, and quotes from Plato in support of his statement: Answer—chaps. lviii.–lxi. Celsus goes on to say that Christians cannot tolerate temples, altars, or images, and that in this peculiarity they resemble Scythians and other barbarous nations, adducing quotations from Herodotus and Heraclitus in support of his opinion that none, save those who are utterly childish, can take these things for gods—chap. lxii. Detailed answer—chaps. lxiii.–lxvi. Celsus remarks that Christians will not admit that these images are erected in honor of certain beings who are gods, but maintain that these are demons, and ought not to be worshipped: Remarks in answer—chap. lxvii. Asks why demons are not to be worshipped, and asserts that everything, whether the work of angels, demons, or heroes, is part of the providential government of the Most High God: Answers—chaps. lxviii.–lxx.

BOOK VIII.