Biblical Criticism & History Forum - earlywritings.com

Preface

1.

• "in the writings of Celsus against Christians where he presents false testimony"

2.

• Celsus might have argued that Jesus' silence was an admission of guilt; Origen counters by framing it as a deliberate act of greatness.

• The reference to Barabbas ("whom do you wish to release, Barabbas or Jesus called Christ?") suggests even the judge recognized that Jesus was handed over out of envy, possibly challenging any claims by Celsus about the legitimacy of Jesus' condemnation.

• The portrayal of Jesus being eternally slandered and misunderstood could be Origen's rebuttal to Celsus's characterization of Christians, asserting that the truth of Jesus is evident in the lives of true followers.

3.

• "Attempting to respond to each of Celsus's writings"

• "The sayings of Celsus or someone like him"

4.

• Reference to the writings of Celsus against Christians

• Mention of "Celsus's words" and their impact on believers

• Allusion to the title Celsus gave his work

5.

• Origen mentions "the writings of Celsus" and suggests they are "according to the elements of the world."

• There is a comparison made between the arguments of Celsus and deceptive philosophies, but he denies that Celsus's work contains empty deception.

• Origen contrasts Celsus’s teachings with Paul’s words in Colossians 2:8 about philosophies based on human tradition and worldly principles.

6.

• Origen references the beginning of Celsus's work where a Jewish figure speaks against Jesus.

• The text mentions Origen's intention to respond to Celsus's accusations systematically.

• Origen acknowledges that Celsus's book is written for those without a strong faith in Christ or those weak in faith.

• Origen refers to Celsus's words as requiring a detailed refutation that should be composed in response to Celsus's attacks against Christians.

Book 1

1.

"ὡς συνθήκας κρύβδην πρὸς ἀλλήλους ποιουμένων Χριστιανῶν παρὰ τὰ νενομισμένα, ὅτι τῶν συνθηκῶν αἱ μέν εἰσι φανεραί, ὅσαι κατὰ νόμους γίνονται, αἱ δὲ ἀφανεῖς, ὅσαι παρὰ τὰ νενομισμένα συντελοῦνται."
"Καὶ βούλεται διαβαλεῖν τὴν καλουμένην ἀγάπην Χριστιανῶν πρὸς ἀλλήλους, ἀπὸ τοῦ κοινοῦ κινδύνου ὑφισταμένην καὶ δυναμένην ὑπερόρκια."
"οἱ νόμοι τῶν ἐθνῶν, οἱ περὶ ἀγαλμάτων καὶ τῆς ἀθέου πολυθεότητος, νόμοι εἰσὶ Σκυθῶν καὶ εἴ τι Σκυθῶν ἀσεβέστερον."

• Celsus accuses Christians of making secret agreements among themselves contrary to societal norms.

• Celsus claims there are two types of agreements: open (according to laws) and hidden (contrary to the established norms).

• Celsus aims to criticize the so-called "love" Christians have for each other, suggesting it is rooted in mutual danger and can lead to betrayal of oaths.

• He implies that Christians are like those living among the Scythians who, having no chance to escape, might make agreements contrary to local customs.

2.

"βάρβαρόν φησιν ἄνωθεν εἶναι τὸ δόγμα, δηλονότι τὸν ἰουδαϊσμόν, οὗ χριστιανισμὸς ἤρτηται."
"ὅτι κρῖναι καὶ βεβαιώσασθαι καὶ ἀσκῆσαι πρὸς ἀρετὴν τὰ ὑπὸ βαρβάρων εὑρεθέντα ἀμείνονές εἰσιν Ἕλληνες."

• Celsus claims that the Christian doctrine is based on a "barbarian" concept, specifically referring to Judaism.

• He acknowledges that while the Greeks are better at judging, confirming, and exercising virtue, the origins of such doctrines came from "barbarians."

• Celsus implies that although the Greeks are capable of refining and perfecting doctrines, the foundational truths lie within the original "barbarian" teachings.

3.

"Μετὰ ταῦτα περὶ τοῦ κρύφα Χριστιανοὺς τὰ ἀρέσκοντα ἑαυτοῖς ποιεῖν καὶ διδάσκειν εἰπών, καὶ ὅτι οὐ μάτην τοῦτο ποιοῦσιν, ἅτε διωθούμενοι τὴν ἐπηρτημένην αὐτοῖς δίκην τοῦ θανάτου, ὁμοιοῖ τὸν κίνδυνον κινδύνοις τοῖς συμβεβηκόσιν ἐπὶ φιλοσοφίᾳ ὡς Σωκράτει· ἐδύνατο λέγειν καὶ ὡς Πυθαγόρᾳ καὶ ἄλλοις φιλοσόφοις."
"ἐπὶ δὲ Χριστιανοῖς ἡ Ῥωμαίων σύγκλητος βουλὴ καὶ οἱ κατὰ καιρὸν βασιλεῖς καὶ τὰ στρατιωτικὰ καὶ οἱ δῆμοι καὶ οἱ τῶν πιστευόντων συγγενεῖς προσπολεμήσαντες τῷ λόγῳ ἐκώλυσαν ἂν αὐτὸν νικηθέντα ὑπὸ τῆς τῶν τοσούτων ἐπιβουλῆς, εἰ μὴ θείᾳ δυνάμει ὑπερέκυψε καὶ ὑπερανέβη, ὡς νικῆσαι ὅλον κόσμον αὐτῷ ἐπιβουλεύοντα."

• Celsus's claim that "Christians secretly do and teach what pleases them."

• Celsus suggesting that "they do this not without reason, as they are pursued and face the death penalty hanging over them."

• Celsus comparing the danger faced by Christians to "the dangers faced by philosophers, such as Socrates."

• Celsus implying that he "could have mentioned Pythagoras and other philosophers."

• The observation that "in the case of Christians, the Roman Senate, the emperors at different times, the military, the populace, and even the relatives of believers opposed their teachings, and would have prevented them if they had not been upheld by divine power to overcome such resistance, as they managed to prevail against the whole world plotting against them."

4.

Ἴδωμεν καὶ ὡς τὸν ἠθικὸν τόπον οἴεται διαβαλεῖν τῷ κοινὸν εἶναι καὶ πρὸς τοὺς ἄλλους φιλοσόφους ὡς οὐ σεμνόν τι καὶ καινὸν μάθημα.

• Celsus criticizes the ethical teachings of Christians as being common to other philosophers, arguing that they are neither unique nor a new doctrine: "τῷ κοινὸν εἶναι καὶ πρὸς τοὺς ἄλλους φιλοσόφους ὡς οὐ σεμνόν τι καὶ καινὸν μάθημα."

5.

"Ὅμοια, ὡς εἴ τις τοῖς δόμοις λεσχη νεύοιτο, ποιεῖν τοὺς προσιόντας ὡς θεοῖς τοῖς ἀψύχοις." (This phrase attributed to Heraclitus regarding people treating lifeless idols as gods in the same way one might bow to houses or meeting places.)
Celsus's apparent reference to the Stoic philosopher Zeno from Citium: "Ἱερά τε οἰκοδομεῖν οὐδὲν δεήσει· ἱερὸν γὰρ οὐδὲν χρὴ νομίζειν οὐδὲ πολλοῦ ἄξιον καὶ ἅγιον, οἰκοδόμων τε ἔργον καὶ βαναύσων." (Here, Zeno suggests that building temples is unnecessary since nothing made by human hands should be considered sacred.)

• The statement attributed to Heraclitus: "Ὅμοια, ὡς εἴ τις τοῖς δόμοις λεσχη νεύοιτο, ποιεῖν τοὺς προσιόντας ὡς θεοῖς τοῖς ἀψύχοις." (This means, "It is as if someone, when approaching houses or meeting places, would bow down to them as though they were gods, even though they are lifeless.")

• The reference to Zeno of Citium from his work Politeia (The Republic): "Ἱερά τε οἰκοδομεῖν οὐδὲν δεήσει· ἱερὸν γὰρ οὐδὲν χρὴ νομίζειν οὐδὲ πολλοῦ ἄξιον καὶ ἅγιον, οἰκοδόμων τε ἔργον καὶ βαναύσων." (This means, "It is unnecessary to build temples; nothing should be considered sacred or worthy of reverence that is the work of builders and artisans.")

6.

"φησὶ δαιμόνων τινῶν ὀνόμασι καὶ κατακλήσεσι δοκεῖν ἰσχύειν Χριστιανούς"
"κατηγορεῖ δ' ἐν τοῖς ἑξῆς καὶ τοῦ σωτῆρος, ὡς γοητείᾳ δυνηθέντος ἃ ἔδοξε παράδοξα πεποιηκέναι"
"Καὶ κατηγορεῖ αὐτοῦ ὅτι, εἰ δικαίως ἀπελαύνει, καὶ αὐτὸς ἔνοχος ὢν τοῖς αὐτοῖς φαῦλός ἐστιν"

• Celsus claims that Christians appear to rely on the names of certain demons or invocations for their power ("Celsus says that Christians seem to be powerful by invoking certain names of demons").

• Celsus accuses Jesus of using magic or sorcery to perform his miraculous deeds and suggests that others, learning the same practices, would also perform similar acts, pretending to do them by divine power ("He accuses Jesus of having been able to do extraordinary things by sorcery and foresaw that others who had learned the same arts would do the same things").

• Celsus criticizes Jesus for expelling others from his community while being guilty of the same practices himself ("He accuses him that if he rightly expelled them, then he himself was guilty of the same things").

7.

"Εἶτ' ἐπεὶ πολλάκις ὀνομάζει κρύφιον τὸ δόγμα"

This suggests that Celsus frequently referred to the Christian doctrine as "hidden" or "secret."

• "Celsus frequently calls the doctrine 'secret' (κρύφιον τὸ δόγμα)."

This suggests that Celsus accused Christianity of having a hidden or secret doctrine, a point which Origen counters by arguing that the teachings of Christianity were widely known.

8.

"Καὶ οὐ τοῦτο λέγω, ὡς χρὴ τὸν ἀγαθοῦ δόγματος περιεχόμενον, εἰ μέλλει δι' αὐτὸ κινδυνεύειν παρ' ἀνθρώποις, ἀποστῆναι τοῦ δόγματος ἢ πλάσασθαι ὡς ἀφέστηκεν ἢ ἔξαρνον γενέσθαι."

• "And I do not say this as if the one who holds to a good doctrine, if he is going to be in danger for it among men, should abandon the doctrine or pretend that he has abandoned it or deny it."

9.

"καὶ ἐξομοιοῖ τοὺς ἀλόγως πιστεύοντας μητραγύρταις καὶ τερατοσκόποις, Μίθραις τε καὶ Σαβαδίοις, καὶ ὅτῳ τις προσέτυχεν, Ἑκάτης ἢ ἄλλης δαίμονος ἢ δαιμόνων φάσμασιν."

• Celsus suggests that those who believe without reason (Christians) are comparable to "beggars" (μητραγύρταις) and "miracle-workers" (τερατοσκόποις), as well as to followers of "Mithras and Sabazius" or those who worship "Hecate" or other demons.

• He implies that in these belief systems, deceitful men take advantage of the naivety of the easily deceived, and he asserts that this also occurs among Christians.

• Celsus claims that some Christians are unwilling to give or receive a rational explanation for their beliefs, instead saying, "Do not examine, but believe," and, "Your faith will save you."

• He further accuses Christians of saying, "Wisdom in this world is evil, but foolishness is good."

10.

"Καὶ ἐξομοιοῖ τοὺς ἀλόγως πιστεύοντας μητραγύρταις καὶ τερατοσκόποις, Μίθραις τε καὶ Σαβαδίοις, καὶ ὅτῳ τις προσέτυχεν, Ἑκάτης ἢ ἄλλης δαίμονος ἢ δαιμόνων φάσμασιν."
"Καὶ τὸν Ἐπικούρου καὶ Κέλσου εἵλοντο λόγον."

• Celsus compares Christians who believe without reason to followers of certain mystery religions or cults such as Mithras, Sabazius, Hecate, or other demons.

• There is a mention that some people chose the doctrine of Epicurus or Celsus concerning disbelief in divine providence.

11.

Τίς γὰρ πλεῖ ἢ γαμεῖ ἢ παιδοποιεῖ ἢ ῥίπτει τὰ σπέρματα ἐπὶ τὴν γῆν μὴ τὰ κρείττονα πιστεύων ἀπαντήσεσθαι, δυνατοῦ ὄντος καὶ τοῦ ἐναντία γενέσθαι καὶ ἔστιν ὅτε γινομένου;
Ἀλλ' ὅμως ἡ περὶ τοῦ τὰ κρείττονα καὶ τὰ κατ' εὐχὴν ἀπαντήσεσθαι πίστις τολμᾶν πάντας ποιεῖ καὶ ἐπὶ τὰ ἄδηλα καὶ δυνατὰ ἄλλως συμβῆναι.

• "Who does not believe but insists on having rational proof in all matters will say, demanding the evidence that comes before him and that he finds by diligent inquiry."

• Celsus's insistence on comparing faith with planting seeds, marriage, and other life activities, as though challenging the notion that people rely on faith for everyday actions and thus should be willing to have faith in the divine.

12.

"Εἰ μὲν δὴ θελήσουσιν ἀποκρίνεσθαί μοι, ὡς οὐ διαπειρωμένῳ –πάντα γὰρ οἶδα– ἀλλ' ὡς ἐξ ἴσου πάντων κηδομένῳ, εὖ ἂν ἔχοι· εἰ δ' οὐκ ἐθελήσουσιν ἀλλ' ἐροῦσιν, ὥσπερ εἰώθασι, 'Μὴ ἐξέταζε' καὶ τὰ ἑξῆς…"
"πάντα γὰρ οἶδα"

• "Then Celsus says in his exact words: 'If they wish to answer me, not as someone who is inexperienced – for I know everything – but as one who cares equally for everyone, that would be good. But if they are unwilling and say, as they usually do, "Do not inquire" and the like, then it is necessary for them,' he says, 'to explain what it is they say, where it comes from, and so on.'"

13.

"Κακὸν μέν γε ἡ ἐν τῷ βίῳ σοφία ἀγαθὸν δ' ἡ μωρία."
"Μὴ ἐξέταζε"

• "Wisdom in life is evil, but folly is good."

14.

"ἔστιν ἀρχαῖος ἄνωθεν λόγος, περὶ ὃν δὴ ἀεὶ καὶ τὰ ἔθνη τὰ σοφώτατα καὶ πόλεις καὶ ἄνδρες σοφοὶ κατεγένοντο."

• "There is an ancient doctrine from the beginning, concerning which the wisest nations, cities, and wise men have always been engaged."

15.

• Celsus dismisses the Jews as unworthy of being considered among the wise or ancient peoples.

(Origen contrasts this with the perspective of the Pythagorean Numenius, who included Jews when discussing nations that perceived God as incorporeal.)
(Celsus’s potential criticism is indicated when Origen mentions that Celsus did not recognize the Jews' wisdom or ancient status.)

16.

Θαυμάζω δέ, πῶς Ὀδρύσας μὲν καὶ Σαμόθρᾳκας καὶ Ἐλευσινίους καὶ Ὑπερβορέους ἐν τοῖς ἀρχαιοτάτοις καὶ σοφωτάτοις ἔταξεν ἔθνεσιν ὁ Κέλσος, τοὺς δὲ Ἰουδαίους οὐκ ἠξίωσεν οὔτε εἰς σοφοὺς παραδέξασθαι οὔτε εἰς ἀρχαίους· πολλῶν φερομένων συγγραμμάτων παρὰ Αἰγυπτίοις καὶ Φοίνιξι καὶ Ἕλλησι, μαρτυρούντων αὐτῶν τῇ ἀρχαιότητι, ἅπερ ἐγὼ περισσὸν ἡγησάμην εἶναι παραθέσθαι. ∆υνατὸν γὰρ τὸν βουλόμενον ἀναγνῶναι τὰ γεγραμμένα Φλαυίῳ Ἰωσήπῳ περὶ τῆς τῶν Ἰουδαίων ἀρχαιότητος ἐν δυσίν, ὅπου πολλὴν συναγωγὴν συγγραφέων φέρει μαρτυρούντων τῇ Ἰουδαίων ἀρχαιότητι.

• Celsus's claim: “I am amazed how Celsus ranked the Odrysians, Samothracians, Eleusinians, and Hyperboreans among the most ancient and wisest nations but did not deem the Jews worthy of being regarded as either wise or ancient.”

• Celsus excluding the Jews: “He [Celsus] did not even think them worthy to be included among the wise or the ancient, though many writings among Egyptians, Phoenicians, and Greeks testify to their antiquity.”

• Celsus mentioning other nations as ancient and wise: “He said that the Homeric Galactophagi, the Druids of the Gauls, and the Getae were the most ancient and wise nations but dismissed the Hebrews from being considered as ancient or wise.”

17.

κατηγορῶν τῆς Μωϋσέως ἱστορίας αἰτιᾶται τοὺς τροπολογοῦντας καὶ ἀλληγοροῦντας αὐτήν.

• Celsus criticizes the allegorical interpretation of Mosaic history.

• Celsus compares Greek myths about gods with the Mosaic stories.

(Origen highlights that Celsus dismisses allegorical explanations of the Mosaic history.)
(Origen likens Celsus's approach to that of Thrasymachus in Plato, who restricts Socrates from fully answering about justice.)

18.

(Origen contains his argument against Celsus, contrasting the writings of Moses with the works of Greek poets and philosophers. While Origen's response to Celsus is evident, there is no explicit quote directly preserved from Celsus's original text here.)

19.

"πολλὰς γεγονέναι ἐκπυρώσεις" ("many conflagrations have occurred")
"πολλοὺς κατακλυσμούς" ("many floods")
"πάντων δὲ νεώτερον εἶναι κατακλυσμὸν μὲν τὸν ἐπὶ ∆ευκαλίωνος" ("the most recent flood being that of Deucalion")
"ἐκπύρωσιν δὲ τὴν ἐπὶ Φαέθοντος" ("and the conflagration in the time of Phaethon").

• Celsus aims to discredit the Mosaic account of creation, claiming that the world does not yet have a count of ten thousand years, but falls short by much more.

• Celsus associates his own viewpoint with those who say the world is uncreated.

• Celsus asserts that there have been many conflagrations (ἐκπυρώσεις) throughout all eternity and many floods (ἐπικλύσεις).

• Celsus claims that the most recent flood was the one in the time of Deucalion.

• Celsus refers to a conflagration in the time of Phaethon.

(Origen challenges Celsus to provide demonstrable reasons for his belief in multiple conflagrations and floods, and why he considers the flood during Deucalion's time to be the most recent)

20.

"ὁ Κέλσος εἰς τὸ μαρτυρεῖν τῷ νεώτερον εἶναι τὸν κόσμον καὶ οὐδέπω μυρίων ἐτῶν"
"Ἕλληνας ταῦτα νομίζειν ἀρχαῖα, ὡς πρεσβύτερα διὰ τοὺς κατακλυσμοὺς καὶ τὰς ἐκπυρώσεις"
"οὐ τεθεωρήκασιν οὐδ' ἀπομνημονεύουσιν"
"τοῦ περὶ τῶν ἐκπυρώσεων καὶ ἐξυδατώσεων μύθου"
"σοφώτατοι Αἰγύπτιοι"
"εἰς λογικὰ μόνον καὶ θνητὰ ζῷα"
"καὶ εἰς ἄλογα κατάγοντος τὴν θεότητα"
"περι τῆς πιπτούσης ἀπὸ τῶν ἁψίδων τοῦ οὐρανοῦ ψυχῆς"
"οὐ μόνον ἡμέρων ἀλλὰ καὶ ἀγριωτάτων"
"Τοῦτο γὰρ Κέλσῳ καὶ τοῖς Ἐπικουρείοις δοκεῖ"

• Celsus claims that the world is younger than 10,000 years, aligning with the Greeks who, due to floods and fires, have not preserved records of events older than that period.

• Celsus suggests that the Egyptians are the wisest in their beliefs about the world, evidenced by their worship of irrational animals and their theological teachings.

• Celsus implies that the Jews, by following their own laws and attributing everything to one Creator God, are considered inferior compared to others who attribute divinity even to irrational animals.

• Celsus compares Egyptian mythology, which is believed to be philosophical and allegorical, to the writings of Moses, claiming that the latter are merely empty myths without allegorical meaning.

• This perspective is attributed to Celsus and the Epicureans, who view the Jewish beliefs as lacking in philosophical depth.

21

"τοῦ λόγου τοῦ παρὰ τοῖς σοφοῖς ἔθνεσι καὶ ἐλλογίμοις ἀνδράσιν ἐπακηκοὼς"
"ὄνομα δαιμόνιον ἔσχε Μωϋσῆς"
"ψευδοῦς λόγου ἀκούσας καὶ μὴ σοφοῦ μηδὲ σεμνοῦ"
"δόγμασι σοφοῖς καὶ ἀληθέσι"
"τὸν κόσμον λόγου ἀθετοῦντος πρόνοιαν"
"ὁ Ἰουδαίων καὶ Χριστιανῶν λόγος"
"ἄτρεπτον καὶ ἀναλλοίωτον τοῦ θεοῦ"

• "Μωϋσῆς ὄνομα δαιμόνιον ἔσχε" – Celsus suggests that Moses gained a "demonic" reputation after hearing this doctrine from the wise men.

• Celsus accuses Moses of having received and transmitted an ancient doctrine that was not genuine or wise.

• If Moses, according to Celsus, adopted teachings that were wise and truthful, Celsus questions what accusation could be raised against him.

• Celsus contrasts Epicurus and Aristotle with Moses, implying that they did not receive or teach this ancient doctrine.

• Celsus seems to suggest that Stoics claim God is a body, subject to change and capable of being destroyed.

• Celsus criticizes the Jewish and Christian doctrine, saying it refuses to align with other perceived impieties about the divine nature.

22

φησὶν ἀπὸ Αἰγυπτίων αὐτὸ ἐληλυθέναι
Αἰγυπτίοις μᾶλλον ἢ Μωϋσεῖ πιστεύσας
λέγοντι πρῶτον ἐν ἀνθρώποις περιτετμῆσθαι τὸν Ἀβραάμ
Τοῦ δ' Ἀβραὰμ τὸ ὄνομα οὐ Μωϋσῆς ἀναγράφει μόνος
Ὁ θεὸς Ἀβραάμ
ὁμολογουμένως ἑβραῖα ὄντα ὀνόματα πολλαχοῦ τοῖς Αἰγυπτίοις ἐπαγγελλομένοις ἐνέργειάν τινα ἐνέσπαρται μαθήμασι

• Celsus claims that circumcision originated from the Egyptians, not the Jews.

• Celsus states that Abraham was the first man to be circumcised, according to the Egyptians.

• Celsus trusts the Egyptian account rather than Moses’s account on this matter.

• Celsus implies that Moses was not the only one to refer to Abraham’s name in association with God.

• Celsus notes that many who invoke demons use the phrase "the God of Abraham" without understanding who Abraham truly was.

• Celsus seems to argue that Hebrew names like Isaac, Jacob, and Israel are found in Egyptian incantations, suggesting they have been spread among Egyptian teachings.

• Celsus suggests that the teachings about circumcision started with Abraham and were stopped by Jesus, who did not wish his disciples to continue the practice.

23.

"τῷ ἡγησαμένῳ σφῶν ἑπόμενοι Μωϋσεῖ αἰπόλοι καὶ ποιμένες, ἀγροίκοις ἀπάταις ψυχαγωγηθέντες ἕνα ἐνόμισαν εἶναι θεόν"
"πῶς, αἰπόλων καὶ ποιμένων ἀλόγως, ὡς οἴεται, ἀποστάντων τοῦ σέβειν θεούς"
"Μνημοσύνης γεννώσης ἀπὸ ∆ιὸς τὰς Μούσας, ἢ Θέμιδος τὰς Ὥρας, ἢ τὰς Χάριτας ἀεὶ γυμνὰς παραστησάτω δύνασθαι κατ' οὐσίαν ὑφεστηκέναι"
"τί γὰρ μᾶλλον οἱ Ἑλλήνων μῦθοι περὶ θεῶν ἀληθεῖς ἤ, φέρ' εἰπεῖν, οἱ Αἰγυπτίων"
"μὴ δυναμένῳ ὑπὸ πολλῶν δημιουργῶν γεγονέναι"
"ἑνὸς ὄντος ἕνα καὶ συμπνέοντος αὐτοῦ ὅλῳ ἑαυτῷ"
"ἑκάστων οὐ δύναται ὅπερ τὰ ἄλλα μέρη"

• Celsus claims that shepherds and herdsmen followed Moses, deceived by rustic tricks, and believed in one God.

• He questions how those shepherds and herdsmen abandoned their worship of gods irrationally.

• Celsus demands that Moses prove the existence of the multitude of Greek gods and the other barbarian gods.

• He implies that Greek and Egyptian myths about gods are not more credible than others.

• Celsus criticizes belief in one supreme Creator of the universe, stating it’s unreasonable to have only one power that holds all things together.

• He implies that if all gods were united, they wouldn’t have emerged from many separate souls moving the heavens.

• He concludes by rejecting the idea that a single god could control everything, suggesting this concept is flawed.

24

"οἱ αἰπόλοι καὶ ποιμένες ἕνα ἐνόμισαν θεόν"
"εἴτε Ὕψιστον εἴτ' Ἀδωναῖον εἴτ' Οὐράνιον εἴτε Σαβαώθ"
"μηδὲν διαφέρειν τῷ παρ' Ἕλλησι φερομένῳ ὀνόματι τὸν ἐπὶ πᾶσι θεὸν καλεῖν ∆ία ἢ τῷ δεῖνα, φέρ' εἰπεῖν, παρ' Ἰνδοῖς ἢ τῷ δεῖνα παρ' Αἰγυπτίοις"
"τὸ μὲν Σαβαὼθ ὄνομα καὶ τὸ Ἀδωναῒ καὶ ἄλλα παρ' Ἑβραίοις μετὰ πολλῆς σεμνολογίας παραδιδόμενα οὐκ ἐπὶ τῶν τυχόντων καὶ γενητῶν κεῖται πραγμάτων ἀλλ' ἐπί τινος θεολογίας ἀπορρήτου, ἀναφερομένης εἰς τὸν τῶν ὅλων δημιουργόν."

"the shepherds and herdsmen believed in one god, whether called Hypsistos, Adonaios, Ouranios, or Sabaoth, or by whatever names they chose to use when referring to this world, knowing nothing more."
"and further says that calling the supreme God Zeus, as the Greeks do, or by any other name, whether that of the Indians or the Egyptians, makes no difference."
"the notion that these Hebrew names, such as Sabaoth and Adonai, and others handed down with much reverence, are not applied to random created things but refer to some mysterious theological matter, relating to the creator of all."
"Moreover, these names pronounced with their appropriate cadence are thought to be effective in different languages, some in Egyptian applied to particular demons, others in Persian concerning different powers, and in the speech of each nation accordingly."

25

"εἴτε Ὕψιστον εἴτ' Ἀδωναῖον εἴτ' Οὐράνιον εἴτε Σαβαώθ"
"μηδὲν διαφέρειν τῷ παρ' Ἕλλησι φερομένῳ ὀνόματι τὸν ἐπὶ πᾶσι θεὸν καλέιν ∆ία ἢ τῷ δεῖνα, φέρ' εἰπεῖν, παρ' Ἰνδοῖς ἢ τῷ δεῖνα παρ' Αἰγυπτίοις."
"πότερον, ὡς οἴεται Ἀριστοτέλης, θέσει εἰσὶ τὰ ὀνόματα"
"φύσει εἰσὶ τὰ ὀνόματα, ἀπορρηξάντων τῶν πρώτων ἀνθρώπων τινὰς φωνὰς κατὰ τῶν πραγμάτων"
"ὧν τισι χρῶνται Αἰγυπτίων οἱ σοφοὶ ἢ τῶν παρὰ Πέρσαις μάγων οἱ λόγιοι ἢ τῶν παρ' Ἰνδοῖς φιλοσοφούντων Βραχμᾶναι ἢ Σαμαναῖοι"
"οἱ περὶ ταῦτα δεινοὶ ἀποδεικνύουσι, συνεστὸς μὲν λόγους δ' ἔχον σφόδρα ὀλίγοις γινωσκομένους."
"Σαβαὼθ ὄνομα καὶ τὸ Ἀδωναῒ καὶ ἄλλα παρ' Ἑβραίοις"
"κατὰ τὴν Περσῶν διάλεκτον"
"καὶ εὑρεθήσεται τῶν ἐπὶ γῆς δαιμόνων, λαχόντων διαφόρους τόπους"

• Celsus claims that shepherds and herdsmen believed in one God, whether they called him "Most High," "Adonai," "Heavenly," or "Sabaoth," and that they knew nothing more beyond these names.

• He suggests there is no difference in calling the supreme God by names such as Zeus (among the Greeks), or other names (among the Indians or Egyptians).

• Celsus appears to question whether names are based on nature or convention, a topic tied to philosophical debates, referencing the views of Aristotle, Stoics, and Epicurus on the nature of names.

• He hints at the idea that magic or incantations used by the Egyptians, Persians, and Indians have an inherent power in the names themselves.

26

"ὁ πάντ' ἐπαγγελλόμενος εἰδέναι Κέλσος" (Celsus claiming to know everything)
"λέγων αὐτοὺς σέβειν ἀγγέλους καὶ γοητείᾳ προσκεῖσθαι, ἧς ὁ Μωϋσῆς αὐτοῖς γέγονεν ἐξηγητής" (Celsus saying that the Jews worship angels and are involved in sorcery, which Moses taught them)
"πῶς καὶ Ἰουδαῖοι ὑπὸ ἀμαθίας ἐσφάλησαν ἐξαπατώμενοι" (Celsus stating that the Jews were led astray out of ignorance)
"ὁ Κέλσος ὕστερον διδάξειν τὰ περὶ Ἰουδαίων" (Celsus claiming he will later teach about the Jews)
"φησιν αὐτὸν πρὸ πάνυ ὀλίγων ἐτῶν τῆς διδασκαλίας ταύτης καθηγήσασθαι, νομισθέντα ὑπὸ Χριστιανῶν υἱὸν εἶναι τοῦ θεοῦ" (Celsus saying that Jesus started his teachings only a few years ago and was considered by Christians to be the son of God)
"ὥς φησι Κέλσος καὶ οἱ τὰ αὐτὰ αὐτῷ νομίζοντες" (Celsus and those who think the same as him)
"παραδέξωνται λόγον λυμαινόμενον, ὡς ἐκεῖνοι λέγουσι, τὸν τῶν ἀνθρώπων βίον" (Celsus's view that people accepted a doctrine that he claims corrupts human life)

• Celsus suggests that the Jews "worship angels and are engaged in sorcery, with Moses being their teacher in these matters."
  He claims that Moses instructed the Jews to "worship angels."

• Celsus alleges that the Jews were led astray "through ignorance," implying that they were deceived.

• He states that Jesus "was regarded by Christians as the Son of God" and that he "established this teaching a very few years ago."

• The phrase "before a very few years" (πρὸ ὀλίγων ἐτῶν) indicates Celsus's assertion about the recent origin of Christianity.

27

"ὁ πάντ' ἐπαγγελλόμενος εἰδέναι Κέλσος, λέγων αὐτοὺς σέβειν ἀγγέλους καὶ γοητείᾳ προσκεῖσθαι"
"ἧς ὁ Μωϋσῆς αὐτοῖς γέγονεν ἐξηγητής"
"Ποῦ γὰρ τῶν γραμμάτων Μωϋσέως εὗρε τὸν νομοθέτην παραδιδόντα σέβειν ἀγγέλους"
"καὶ γοητεία παρὰ τοῖς παραδεξαμένοις τὸν Μωϋσέως νόμον"
"Ἐπαγγέλλεται δὲ διδάξειν ἑξῆς, πῶς καὶ Ἰουδαῖοι ὑπὸ ἀμαθίας ἐσφάλησαν ἐξαπατώμενοι"
"καί φησιν αὐτὸν πρὸ πάνυ ὀλίγων ἐτῶν τῆς διδασκαλίας ταύτης καθηγήσασθαι, νομισθέντα ὑπὸ Χρισ τιανῶν υἱὸν εἶναι τοῦ θεοῦ"

• Celsus claimed that Jesus's message was spread only by "the uneducated and rustic."

• Celsus's assertion that the followers of Jesus were primarily "uneducated and rustic" but he also "admits there were also some moderate, fair-minded, and intelligent people, ready for allegory."

• Celsus describes Jesus's followers as spreading their message in a way he considered to be "from the east," and thought it was "something private or insignificant."

START OF THE "JEW" SECTION

28

"καὶ εἰσάγει Ἰουδαῖον πρὸς τὸν Ἰησοῦν λέγοντά τινα μειρακιωδῶς καὶ οὐδὲν φιλοσόφου πολιᾶς ἄξιον"
"ὡς πλασαμένου αὐτοῦ τὴν ἐκ παρθένου γένεσιν"
"ὀνειδίζει δ' αὐτῷ καὶ ἐπὶ τῷ ἐκ κώμης αὐτὸν γεγονέναι ἰουδαϊκῆς καὶ ἀπὸ γυναικὸς ἐγχωρίου καὶ πενιχρᾶς καὶ χερνήτιδος"
"Φησὶ δ' αὐτὴν καὶ ὑπὸ τοῦ γήμαντος, τέκτονος τὴν τέχνην ὄντος, ἐξεῶσθαι ἐλεγχθεῖσαν ὡς μεμοιχευμένην"
"ὅτι οὗτος διὰ πενίαν εἰς Αἴγυπτον μισθαρνήσας κἀκεῖ δυνάμεών τινων πειραθείς, ἐφ' αἷς Αἰγύπτιοι σεμνύνονται, ἐπανῆλθεν ἐν ταῖς δυνάμεσι μέγα φρονῶν, καὶ δι' αὐτὰς θεὸν αὑτὸν ἀνηγόρευσε"

• Celsus introduces a Jew speaking to Jesus in a childish manner, suggesting: "ὡς πλασαμένου αὐτοῦ τὴν ἐκ παρθένου γένεσιν" ("that he [Jesus] fabricated his birth from a virgin").

• The Jew accuses Jesus of being "ἐκ κώμης... γενομέναι ἰουδαϊκῆς" ("from a village in Judea") and "ἀπὸ γυναικὸς ἐγχωρίου καὶ πενιχρᾶς καὶ χερνήτιδος" ("from a local, poor, and lowly woman").

• Celsus claims that this woman was "ὑπὸ τοῦ γήμαντος... ἐξεῶσθαι ἐλεγχθεῖσαν ὡς μεμοιχευμένην" ("driven away by her husband, a carpenter by trade, after being accused of adultery").

• The text states that she "ἐκβληθεῖσα... πλανωμένη ἀτίμως σκότιον ἐγέννησε τὸν Ἰησοῦν" ("wandered dishonorably and gave birth to Jesus in secret").

• Celsus further claims that Jesus, "διὰ πενίαν εἰς Αἴγυπτον μισθαρνήσας" ("because of poverty, hired himself out in Egypt"), where he learned magical powers ("δυνάμεών τινων πειραθείς") and later "ἐπανῆλθεν ἐν ταῖς δυνάμεσι μέγα φρονῶν, καὶ δι' αὐτὰς θεὸν αὑτὸν ἀνηγόρευσε" ("returned confident in these powers and proclaimed himself a god").

Didn't Hoffman and Litwa do something like this?

I am not allowed to insult people. The opposite of winners.

If it took a complete mental case like me to (a) figure out that Tertullian is not citing from Marcion's gospel (b) that Justin read the Iota Sigma as "man" in Hebrew we need to double check all their work.

Replace

Secret Alias wrote: ↑Sat Sep 28, 2024 9:56 am If it took a complete mental case like me to (a) figure out that Tertullian is not citing from Marcion's gospel (b) that Justin read the Iota Sigma as "man" in Hebrew we need to double check all their work.

That's great. I just wanted to get a sense of your goals here.

START OF THE "JEW" SECTION

28

"καὶ εἰσάγει Ἰουδαῖον πρὸς τὸν Ἰησοῦν λέγοντά τινα μειρακιωδῶς καὶ οὐδὲν φιλοσόφου πολιᾶς ἄξιον"
"ὡς πλασαμένου αὐτοῦ τὴν ἐκ παρθένου γένεσιν"
"ὀνειδίζει δ' αὐτῷ καὶ ἐπὶ τῷ ἐκ κώμης αὐτὸν γεγονέναι ἰουδαϊκῆς καὶ ἀπὸ γυναικὸς ἐγχωρίου καὶ πενιχρᾶς καὶ χερνήτιδος"
"Φησὶ δ' αὐτὴν καὶ ὑπὸ τοῦ γήμαντος, τέκτονος τὴν τέχνην ὄντος, ἐξεῶσθαι ἐλεγχθεῖσαν ὡς μεμοιχευμένην"
"ὅτι οὗτος διὰ πενίαν εἰς Αἴγυπτον μισθαρνήσας κἀκεῖ δυνάμεών τινων πειραθείς, ἐφ' αἷς Αἰγύπτιοι σεμνύνονται, ἐπανῆλθεν ἐν ταῖς δυνάμεσι μέγα φρονῶν, καὶ δι' αὐτὰς θεὸν αὑτὸν ἀνηγόρευσε"

• Celsus introduces a Jew speaking to Jesus in a childish manner, suggesting: "ὡς πλασαμένου αὐτοῦ τὴν ἐκ παρθένου γένεσιν" ("that he [Jesus] fabricated his birth from a virgin").

• The Jew accuses Jesus of being "ἐκ κώμης... γενομέναι ἰουδαϊκῆς" ("from a village in Judea") and "ἀπὸ γυναικὸς ἐγχωρίου καὶ πενιχρᾶς καὶ χερνήτιδος" ("from a local, poor, and lowly woman").

• Celsus's Jew claims that this woman was "ὑπὸ τοῦ γήμαντος... ἐξεῶσθαι ἐλεγχθεῖσαν ὡς μεμοιχευμένην" ("driven away by her husband, a carpenter by trade, after being accused of adultery").

• The text states that she "ἐκβληθεῖσα... πλανωμένη ἀτίμως σκότιον ἐγέννησε τὸν Ἰησοῦν" ("wandered dishonorably and gave birth to Jesus in secret").

• Celsus's Jew further claims that Jesus, "διὰ πενίαν εἰς Αἴγυπτον μισθαρνήσας" ("because of poverty, hired himself out in Egypt"), where he learned magical powers ("δυνάμεών τινων πειραθείς") and later "ἐπανῆλθεν ἐν ταῖς δυνάμεσι μέγα φρονῶν, καὶ δι' αὐτὰς θεὸν αὑτὸν ἀνηγόρευσε" ("returned confident in these powers and proclaimed himself a god").

29

"ὅταν οἱ γονεῖς ἐν ὑπεροχῇ καὶ προαγωγῇ τυγχάνωσι"
"ἀνατεθραμμένος καὶ μηδεμίαν ἐγκύκλιον παιδείαν παιδευθεὶς"
"ἐπιδίδωσιν ἑαυτὸν διδασκαλίᾳ καινῶν δογμάτων"
"καταλύοντα μετὰ τοῦ σεμνοποιεῖν αὐτῶν τοὺς προφήτας"
"οὐ μόνον ἀγροίκους καὶ ἰδιώτας ἄγεσθαι ὑπὸ τῶν λεγομένων"
"ὁ δ' ἡμέτερος Ἰησοῦς καὶ ὀνειδιζόμενος ὡς ἐκ κώμης γεγονώς"
"δυσφημούμενος δὲ καὶ ἐπὶ τῷ πενιχρᾶς καὶ χερνήτιδος υἱὸς εἶναι"
"δεδύνηται σεῖσαι τὴν πᾶσαν ἀνθρώπων οἰκουμένην"

• Celsus's Jew suggests that people become famous and distinguished when their parents are of high status, wealth, and able to provide education: "συμβάλλεται πρὸς τὸ γενέσθαι τινὰ αὐτῶν διάσημον καὶ ἔνδοξον καὶ τὸ ὄνομα αὐτοῦ διαβόητον γένος, ὅταν οἱ γονεῖς ἐν ὑπεροχῇ καὶ προαγωγῇ τυγχάνωσι."

• Celsus's Jew possibly criticized Jesus for being raised in poverty without formal education, claiming it would be difficult for such a person to attract followers or introduce new teachings: "ἐν εὐτελείᾳ καὶ πενίᾳ ἀνατεθραμμένος καὶ μηδεμίαν ἐγκύκλιον παιδείαν παιδευθεὶς."

• Celsus's Jew is portrayed as questioning how Jesus, without education, could introduce new teachings to humanity, and how he challenged both Jewish customs and Greek laws: "ἐπιδίδωσιν ἑαυτὸν διδασκαλίᾳ καινῶν δογμάτων, ἐπεισάγων τῷ γένει τῶν ἀνθρώπων λόγον τά τε Ἰουδαίων ἔθη καταλύοντα... καὶ τοὺς Ἑλλήνων νόμους μάλιστα περὶ τοῦ θείου καθαιροῦντα."

• Celsus's Jew appears to mock the idea of Jesus being born in a small, insignificant village and claims he was the son of a poor, local woman: "ὀνειδιζόμενος ὡς ἐκ κώμης γεγονὼς καὶ ταύτης οὐχ ἑλλαδικῆς οὐδέ τινος ἔθνους ὄντος παρὰ τοῖς πολλοῖς ἐν προαγωγῇ, δυσφημούμενος δὲ καὶ ἐπὶ τῷ πενιχρᾶς καὶ χερνήτιδος υἱὸς εἶναι."

• Celsus's Jew may have criticized Jesus for supposedly leaving his homeland due to poverty and working in Egypt, attempting to downplay his significance: "καὶ διὰ πενίαν καταλιπὼν τὴν πατρίδα ἐν Αἰγύπτῳ μισθαρνῆσαι."

• Celsus's Jew draws a comparison between Jesus and notable Greek figures, asserting that despite his humble origins, Jesus managed to impact the world more than famous leaders or philosophers like Themistocles, Pythagoras, and Plato: "δεδύνηται σεῖσαι τὴν πᾶσαν ἀνθρώπων οἰκουμένην οὐ μόνον ὑπὲρ Θεμιστοκλέα τὸν Ἀθηναῖον ἀλλὰ καὶ ὑπὲρ Πυθαγόραν καὶ Πλάτωνα."

30

"Καίτοι γε οἱ ἐν ἀνθρώποις ἔνδοξοι σπάνιον εἰ ἐπὶ πλειόνων ἅμα τὴν δόξαν ἀναλαβεῖν δεδύνηνται."
"Ὁ μὲν γὰρ ἐπὶ σοφίᾳ ἄλλος δ' ἐπὶ στρατηγίᾳ βαρβάρων δέ τινες ἐπὶ ταῖς παραδόξοις ἐξ ἐπῳδῶν δυνάμεσι καὶ ἄλλοι ἐπ' ἄλλοις οὐ πολλοῖς ἅμα ἐθαυμάσθησαν καὶ ἔνδοξοι γεγένηνται·"
"οὗτος δὲ πρὸς τοῖς ἄλλοις θαυμάζεται καὶ ἐπὶ σοφίᾳ καὶ ἐπὶ δυνάμεσι καὶ ἐπὶ τῷ ἀρχικῷ."
"Ἔπεισε γὰρ οὔθ' ὡς τύραννος συναποστῆναι αὐτῷ τινας τῶν νόμων οὔθ' ὡς λῃστὴς κατ' ἀνθρώπων ἀλείφων τοὺς ἑπομένους οὔθ' ὡς πλούσιος χορηγῶν τοῖς προσιοῦσιν οὔθ' ὥς τις τῶν ὁμολογουμένως ψεκτῶν, ἀλλ' ὡς διδάσκαλος τοῦ περὶ τοῦ θεοῦ τῶν ὅλων λόγου καὶ τῆς εἰς αὐτὸν θρησκείας καὶ παντὸς ἠθικοῦ τόπου, δυναμένου οἰκειῶσαι τῷ ἐπὶ πᾶσι θεῷ τὸν κατ' αὐτὸν βιώσαντα."
"Καὶ Θεμιστοκλεῖ μὲν ἤ τινι τῶν ἐνδόξων οὐδὲν γέγονε τὸ ἐναντιούμενον τῇ δόξῃ·"
"τούτῳ δὲ πρὸς τοῖς εἰρημένοις, ἱκανῶς δυναμένοις ἐν ἀδοξίᾳ καλύψαι ἀνθρώπου ψυχὴν καὶ πάνυ εὐφυοῦς, καὶ ὁ δοκῶν ἄτιμος εἶναι θάνατος σταυρωθέντι ἱκανὸς ἦν καὶ τὴν φθάσασαν δόξαν καὶ προκαταλαβοῦσαν ἐξαφανίσαι καὶ τούς, ὡς οἴονται οἱ μὴ συγκατατιθέμενοι αὐτοῦ τῇ διδασκαλίᾳ, προεξαπατηθέντας ποιῆσαι τῆς μὲν ἀπάτης ἀποστῆναι καταγνῶναι δὲ τοῦ ἀπατήσαντος."

• Celsus speaks of those who became famous among humans rarely attaining glory in multiple aspects at once: "οἱ ἐν ἀνθρώποις ἔνδοξοι σπάνιον εἰ ἐπὶ πλειόνων ἅμα τὴν δόξαν ἀναλαβεῖν δεδύνηνται."

• He suggests that glory is typically achieved either in wisdom, military strategy, or extraordinary magical powers: "Ὁ μὲν γὰρ ἐπὶ σοφίᾳ ἄλλος δ' ἐπὶ στρατηγίᾳ βαρβάρων δέ τινες ἐπὶ ταῖς παραδόξοις ἐξ ἐπῳδῶν δυνάμεσι."

• Celsus's Jew appears to compare Jesus unfavorably, claiming that he achieved recognition not through tyranny, wealth, or criminality but as a teacher of divine matters: "οὔθ' ὡς τύραννος... οὔθ' ὡς λῃστὴς... ἀλλ' ὡς διδάσκαλος τοῦ περὶ τοῦ θεοῦ τῶν ὅλων λόγου."

• Celsus's Jew might have pointed out the perceived shame of Jesus’s crucifixion: "ὁ δοκῶν ἄτιμος εἶναι θάνατος σταυρωθέντι."

31

• Celsus's Jew's assertion that the disciples of Jesus did not see him rise from the dead and were not convinced he was divine.

• The idea that the disciples were not afraid to face the same fate as their teacher and left their homeland to spread Jesus's teachings.

• Celsus’s Jew's skepticism about how the disciples were motivated to endure hardships for Jesus's teachings without having witnessed his resurrection or believing in his divinity.

• Celsus’s Jew's comparison of Jesus's death to others who died for the good of their communities, like those who sacrificed themselves to stop plagues, famines, or navigation difficulties.

• Celsus’s Jew's insinuation that the idea of one righteous man dying voluntarily for the common good might not be credible.

• His argument that if the Greeks and barbarians have historical accounts of individuals dying for the common good, why wouldn’t the claim of Jesus be seen as similarly plausible.

• Celsus's Jew's questioning whether a mere man could really die to defeat a great demon or the ruler of demons that enslaves human souls on earth.

32

"ἡ τοῦ Ἰησοῦ μήτηρ ὡς ἐξωσθεῖσα ἀπὸ τοῦ μνηστευσαμένου αὐτὴν τέκτονος, ἐλεγχθεῖσα ἐπὶ μοιχείᾳ καὶ κύουσα ἀπό τινος στρατιώτου Πανθήρα τοὔνομα·" – This suggests that Celsus claimed Jesus's mother was cast out by her betrothed carpenter and was accused of adultery, becoming pregnant by a soldier named Panthera.
"μὴ ὡσπερεὶ ἀκουσίως συγκαταθέσθαι ὅτι οὐκ ἀπὸ συνήθων ἀνθρώποις γάμων ὁ Ἰησοῦς ἐγεννήθη." – This indicates Celsus's skepticism about Jesus not being born from a normal marriage.
"καὶ ἴδωμεν εἰ μὴ τυφλῶς οἱ μυθοποιήσαντες τὴν μοιχείαν τῆς παρθένου καὶ τοῦ Πανθήρα καὶ τὸν τέκτονα ἐξωσάμενον αὐτὴν ταῦτα πάντα ἀνέπλασαν ἐπὶ καθαιρέσει τῆς παραδόξου ἀπὸ ἁγίου πνεύματος συλλήψεως·" – This reflects Celsus's allegation that the story of the Virgin's adultery with Panthera was fabricated to discredit the miraculous conception by the Holy Spirit.
"ἆρα ὁ καταπέμπων ψυχὰς εἰς ἀνθρώπων σώματα τὸν τοσαῦτα τολμήσοντα καὶ τοσούτους διδάξοντα καὶ ἀπὸ τῆς χύσεως τῆς κατὰ τὴν κακίαν μεταστήσοντα πολλοὺς ἀνθρώπους ἐπὶ τὴν πασῶν αἰσχροτέραν γένεσιν ὤθει" – Celsus’s questioning whether the soul that dared to teach so much and transform many would be sent into the most shameful birth.

• Celsus's Jew claimed that the mother of Jesus was "cast out by her betrothed carpenter, accused of adultery, and became pregnant by a soldier named Panthera" (τοῦ Ἰησοῦ μήτηρ ὡς ἐξωσθεῖσα ἀπὸ τοῦ μνηστευσαμένου αὐτὴν τέκτονος, ἐλεγχθεῖσα ἐπὶ μοιχείᾳ καὶ κύουσα ἀπό τινος στρατιώτου Πανθήρα τοὔνομα).

• Celsus's Jew suggested that "the story of the virgin's conception by the Holy Spirit" was invented and that Jesus was not conceived from a normal human marriage (μὴ ὡσπερεὶ ἀκουσίως συγκαταθέσθαι ὅτι οὐκ ἀπὸ συνήθων ἀνθρώποις γάμων ὁ Ἰησοῦς ἐγεννήθη).

• He implied that it was "reasonable for those who did not accept the miraculous birth of Jesus to fabricate some falsehood," reflecting skepticism about the narrative (τοὺς μὴ συγκαταθεμένους τῇ παραδόξῳ γενέσει τοῦ Ἰησοῦ πλάσαι τι ψεῦδος).

• Celsus's Jew argued that the idea of such a great teacher and person like Jesus "being born of an ignoble and shameful origin" was contradictory (πασῶν δὲ γενέσεων παρανομωτάτην καὶ αἰσχίστην).

• He questioned whether the divine spirit "would send a soul that could teach and lead many people away from wickedness into such a shameful birth" (καὶ ἀπὸ τῆς χύσεως τῆς κατὰ τὴν κακίαν μεταστήσοντα πολλοὺς ἀνθρώπους ἐπὶ τὴν πασῶν αἰσχροτέραν γένεσιν ὤθει).

• Celsus's Jew refers to philosophical traditions like Pythagoras, Plato, and Empedocles, asserting that the soul's entrance into a body follows its prior behaviors and character (κατὰ Πυθαγόραν καὶ Πλάτωνα καὶ Ἐμπεδοκλέα, οὓς πολλάκις ὠνόμασεν ὁ Κέλσος).

33

"ἡ τοῦ Ἰησοῦ μήτηρ ὡς ἐξωσθεῖσα ἀπὸ τοῦ μνηστευσαμένου αὐτὴν τέκτονος, ἐλεγχθεῖσα ἐπὶ μοιχείᾳ καὶ κύουσα ἀπό τινος στρατιώτου Πανθήρα τοὔνομα."
"τὴν μοιχείαν τῆς παρθένου καὶ τοῦ Πανθήρα."
"τὸ μὴ πιθανῶς αὐτοὺς τοῦτο ποιῆσαι ἀλλὰ μετὰ τοῦ τηρῆσαι ὅτι οὐκ ἀπὸ τοῦ Ἰωσὴφ παρθένος συνέλαβε τὸν Ἰησοῦν."
"ὡς οἴεται Κέλσος, ἀπὸ Πανθήρα μοιχεύσαντος καὶ παρθένου μοιχευθείσης."

• Celsus's Jew's claim that Jesus was the offspring of a virgin who was seduced by a soldier named Panthera: "ἀπὸ Πανθήρα μοιχεύσαντος καὶ παρθένου μοιχευθείσης."

• The suggestion by Celsus's Jew that such a parentage would more likely produce a harmful and irrational teacher rather than one of virtue: "ἐκ γὰρ τοιούτων ἀνάγνων μίξεων ἔδει μᾶλλον ἀνόητόν τινα καὶ ἐπιβλαβῆ τοῖς ἀνθρώποις διδάσκαλον ἀκολασίας καὶ ἀδικίας καὶ τῶν λοιπῶν κακῶν."

• Celsus's Jew contrasts this claim with the prophecy that the Messiah would be born of a virgin, indicating that Jesus' birth was not in accordance with divine prophecy as Christians believed: "ἀλλ' ὡς καὶ προφῆται προεῖπον, ἀπὸ παρθένου, κατ' ἐπαγγελίαν σημείου γεννώσης τὸν ἐπώνυμον πράγματος, δηλοῦντος ὅτι ἐπὶ τῇ γενέσει αὐτοῦ μετ' ἀνθρώπων ἔσται θεός."

34

"ὡς μὴ δοκοίη κατασκευάζειν ἄκων τὸν λόγον ἐναντιούμενον αὐτοῦ τῇ προαιρέσει." (so that he might not seem unwillingly to be supporting the argument contrary to his inclination)
"εἴτ' ἐπεὶ μὴ ἐπίστατο ὁ πάντ' ἐπαγγελλόμενος εἰδέναι Κέλσος" (either because Celsus, who claims to know everything, was ignorant)
"μηδὲ τὴν ἀρχὴν τούτου ἐμνημονευκέναι." (nor did he even mention the beginning of this)

• Celsus's Jew might have stated or implied that he did not acknowledge the prophecy from Isaiah about a virgin giving birth to Emmanuel, even though he claimed to know everything (as Origen suggests).

• Celsus's Jew appears to have cited many passages from the Gospel of Matthew, such as the star that appeared at Jesus’ birth and other extraordinary events, but without mentioning the prophecy from Isaiah about the virgin.

• The Jewish argument that "Behold, the virgin" should instead be "Behold, the young woman" could reflect Celsus's point of view, suggesting he questioned the concept of the virgin birth.

35

"Ἰδοὺ ἡ παρθένος ἐν γαστρὶ λήψεται καὶ τέξεται υἱόν"
"Ἰδοὺ ἡ νεᾶνις"
"Ἐμμανουήλ"
"Ἀἴτησαι σεαυτῷ σημεῖον παρὰ κυρίου τοῦ θεοῦ σου"
"εἰς βάθος ἢ εἰς ὕψος"
"Ὁ καταβὰς αὐτός ἐστι καὶ ὁ ἀναβὰς ὑπεράνω πάντων τῶν οὐρανῶν, ἵνα πληρώσῃ τὰ πάντα"

• Celsus's Jew questions the legitimacy of Isaiah's prophecy about a virgin birth, showing skepticism about the interpretation that the Messiah would be born of a virgin.

• Celsus's Jew appears to challenge the claim that Jesus fulfilled the prophecy of "Emmanuel," arguing against its fulfillment in the life of Jesus and questioning how it could be a sign.

• There is a suggestion that Celsus's Jew was aware of the Hebrew term "almah" (meaning young woman or virgin) and how it was translated as "parthenos" (virgin) by the Septuagint. He criticizes the interpretation that the prophecy should be understood as indicating a literal virgin.

• Celsus's Jew seems to dismiss or neglect to reference certain elements of the prophecy that Christians claim point to Jesus, such as the star that appeared at Jesus' birth, which Origen mentions as part of Celsus's incomplete or selective argument.

36

"Τὰ ἔθνη κληδόνων καὶ μαντειῶν ἀκούσονται"
"Σοὶ δὲ οὐχ οὕτως ἔδωκε κύριος ὁ θεός σου"
"Προφήτην ἐκ τῶν ἀδελφῶν σου ἀναστήσει σοι κύριος ὁ θεός σου"
"περὶ ὄνων ἀπολωλυιῶν"
"Εἰ παρὰ τὸ μὴ εἶναι θεὸν ἐν Ἰσραὴλ ὑμεῖς πορεύεσθε ἐκζητῆσαι ἐν τῇ Βαὰλ μυῖαν θεὸν Ἀκκαρῶν"

• The critique about Jewish prophets being used to provide comfort to those desiring knowledge of future events: This includes the statement about prophets foretelling "about lost donkeys" and healing "a king's son's illness." These examples, specifically mentioning Samuel and the story from 3 Kings, might be attributed to Celsus's Jew as mocking or minimizing the significance of Jewish prophecy.

• The assertion that the Jewish people would have abandoned their laws and prophets if they had no method for knowing the future: This idea aligns with Celsus's likely critique that the Jews were no different from the Greeks or other nations in their desire for prophecy.

Sections Likely to Be Origen's Rebuttal:
(The arguments defending the necessity of Jewish prophets: Origen seems to argue that it was essential for Jews to have their prophets to maintain adherence to their laws and to avoid turning to pagan divination practices)
(The explanation of why Jews should not use divination like the nations: Origen uses biblical citations to explain why Jewish law forbade practices such as "omen-reading" and "soothsaying." These explanations are Origen’s responses to Celsus’s criticisms rather than the words of Celsus's Jew.)

37

ἐπεὶ δὲ τὸν Ἰουδαῖον ὁ Κέλσος εἰσήγαγε διαλεγόμενον τῷ Ἰησοῦ καὶ διασύροντα τήν, ὡς οἴεται, προσποίησιν τῆς ἐκ παρθένου γενέσεως αὐτοῦ, φέροντα τοὺς ἑλληνικοὺς μύθους περὶ ∆ανάης καὶ Μελανίππης καὶ Αὔγης καὶ Ἀντιόπης.

• Celsus's Jew mocks the concept of the virgin birth of Jesus by comparing it to Greek myths, specifically citing the stories of Danaë, Melanippe, Auge, and Antiope.

• He appears to question the idea of divine conception and the virgin birth, suggesting it is as mythological as these Greek tales.

• Celsus's Jew might also imply that the story of Jesus being born of a virgin is a fabrication similar to how some Greeks invented stories about Plato being conceived by the god Apollo.

38

φησὶ γὰρ αὐτὸν σκότιον τραφέντα, μισθαρνήσαντα εἰς Αἴγυπτον, δυνάμεών τινων πειραθέντα ἐκεῖθεν ἐπανελθεῖν, θεὸν δι' ἐκείνας τὰς δυνάμεις ἑαυτὸν ἀναγορεύοντα.

• Celsus's Jew claims that Jesus was "raised in obscurity" (σκότιον τραφέντα) and "hired himself out in Egypt" (μισθαρνήσαντα εἰς Αἴγυπτον), where he "learned certain powers" (δυνάμεών τινων πειραθέντα).

• Celsus's Jew suggests that Jesus returned from Egypt and "proclaimed himself a god through those powers" (θεὸν δι' ἐκείνας τὰς δυνάμεις ἑαυτὸν ἀναγορεύοντα).

39

"Εἰ ἄρα καλὴ ἦν ἡ μήτηρ τοῦ Ἰησοῦ, καὶ ὡς καλῇ αὐτῇ ἐμίγνυτο ὁ θεός, οὐ πεφυκὼς ἐρᾶν φθαρτοῦ σώματος;"
"Ἢ ὅτι οὐδ' εἰκὸς ἦν ἐρασθήσεσθαι αὐτῆς τὸν θεόν, οὔσης οὔτ' εὐδαίμονος οὔτε βασιλικῆς, ἐπεὶ μηδεὶς αὐτὴν ᾔδει μηδὲ τῶν γειτόνων·"
"παίζει δὲ λέγων καὶ ὅτι μισουμένην αὐτὴν ὑπὸ τοῦ τέκτονος καὶ ἐκβαλλομένην οὐκ ἔσωσε θεία δύναμις οὐδὲ λόγος πειστικός."
"Οὐδὲν οὖν, φησί, ταῦτα πρὸς τὴν τοῦ θεοῦ βασιλείαν."

• "If then the mother of Jesus was beautiful, and God mingled with her because she was beautiful, was He not prone to lust for a corruptible body?"

• "Or was it not likely that God would fall in love with her, seeing she was neither rich nor of royal descent, since no one, not even her neighbors, knew her?"

• "He mocks, saying that she was hated by the carpenter and cast out, and no divine power or persuasive word saved her."

• "Therefore, he says, none of this has anything to do with the kingdom of God."

• "How is this different from what is said in jest at crossroads, and spoken by those who say things of no importance?"

40

"ἀπὸ τοῦ κατὰ Ματθαῖον τάχα δὲ καὶ τῶν λοιπῶν εὐαγγελίων" – indicating Celsus drew from the Gospel of Matthew and perhaps other Gospels.
"περὶ τῆς ἐπιπτάσης τῷ σωτῆρι βαπτιζομένῳ παρὰ τῷ Ἰωάννῃ περιστερᾶς" – Celsus references the story of the dove descending on Jesus during his baptism by John.
"ὡς πλάσμα τὸ εἰρημένον" – Celsus suggests this event was fabricated.
"τὴν περὶ τοῦ ἐκ παρθένου γεγεννῆσθαι τὸν σωτῆρα ἡμῶν ἱστορίαν" – Celsus attacks the story of the virgin birth of Jesus.
"κατηγορεῖ τοῦ παρὰ τῷ βαπτίσματι φανέντος ἁγίου πνεύματος ἐν εἴδει περιστερᾶς" – Celsus criticizes the appearance of the Holy Spirit in the form of a dove at Jesus' baptism.
"τὸ περὶ τοῦ ἀστέρος διήγημα καὶ τῶν ἐληλυθότων ἀπὸ ἀνατολῆς μάγων 'προσκυνῆσαι' τῷ παιδίῳ" – Celsus refers to the story of the star and the Magi from the East coming to worship the child Jesus.

• Celsus's Jew refers to the story from the Gospel of Matthew and possibly other Gospels about the dove descending on Jesus during his baptism by John the Baptist and criticizes it as a fabrication: "περὶ τῆς ἐπιπτάσης τῷ σωτῆρι βαπτιζομένῳ παρὰ τῷ Ἰωάννῃ περιστερᾶς."

• Celsus's Jew attacks the account of Jesus' virgin birth: "διασύρας δέ, ὡς ᾤετο, τὴν περὶ τοῦ ἐκ παρθένου γεγεννῆσθαι τὸν σωτῆρα ἡμῶν ἱστορίαν."

• He mentions the appearance of the Holy Spirit in the form of a dove at the baptism and seems to criticize or question it: "κατηγορεῖ τοῦ παρὰ τῷ βαπτίσματι φανέντος ἁγίου πνεύματος ἐν εἴδει περιστερᾶς."

• Celsus's Jew also references the prophecy of Jesus' coming: "διαβάλλει τὸ προφητεύεσθαι τὴν τοῦ σωτῆρος ἡμῶν ἐπιδημίαν."

• He includes criticism of the story of the star and the Magi coming from the East to worship Jesus: "τὸ περὶ τοῦ ἀστέρος διήγημα καὶ τῶν ἐληλυθότων ἀπὸ ἀνατολῆς μάγων 'προσκυνῆσαι' τῷ παιδίῳ."

• Celsus's Jew seems to accuse the Christian texts of being disorganized or confused: "πολλὰ δ' ἂν καὶ αὐτὸς ἐπιτηρῶν εὕροις συγκεχυμένως τῷ Κέλσῳ εἰρημένα δι' ὅλης τῆς βίβλου."

41

"Λουομένῳ, φησί, σοὶ παρὰ τῷ Ἰωάννῃ φάσμα ὄρνιθος ἐξ ἀέρος λέγεις ἐπιπτῆναι."
"Τίς τοῦτο εἶδεν ἀξιόχρεως μάρτυς τὸ φάσμα, ἢ τίς ἤκουσεν ἐξ οὐρανοῦ φωνῆς εἰσποιού σης σε υἱὸν τῷ θεῷ;"
"Πλὴν ὅτι σὺ φῂς καί τινα ἕνα ἐπάγῃ τῶν μετὰ σοῦ κεκολασμένων."

• "As you were being baptized by John, you say that a phantom bird flew down from the sky."

• "Then, the Jew in Celsus's text asks: 'Who saw this phantom as a credible witness, or who heard a voice from heaven declaring you the Son of God?'"

• "Apart from the fact that you claim this, you might cite just one other of those who were punished with you as a witness."

42

Besides I am better suited to monotonous tasks because I have a smaller brain.

Reminder though, that "Tertullian is not citing from Marcion's gospel" was deduced by the 19th century, it's more just that this got steamrolled and ignored in later academic opinion.