authenticity of the history of Susanna and offers a crucial and startling proof of Origen's deficiency in historical criticism. Africanus pointed out, from its plays upon words among other things, that the writing must have been Greek originally, and that it was not contained in the "Hebrew" Daniel. To these arguments Origen answers that he had indeed been unable (φίλη γὰρ ἡ ἀλήθεια) to find Hebrew equivalents to the paronomasias quoted, but that they may exist; and that the Jews had probably omitted the history to save the honour of their elders. It must be allowed that right lies with the aged Africanus, who could address Origen as "a son," and whose judgment was in the spirit of his own noble saying: "May such a principle never prevail in the church of Christ that falsehood is framed for His praise and glory" (Fragm. ap. Routh, R. S. ii. 230).
C. THE EIGHT BOOKS AGAINST CELSUS.—The earlier apologists had been called upon to defend Christianity against the outbursts of popular prejudice, as a system compatible with civil and social order. Origen, in this work, entered a far wider field. It was his object to defend the faith against a comprehensive attack, conducted by critical, historical, and philosophical, as well as by political, arguments. He undertook the work very unwillingly, at the urgent request of Ambrose, but, once undertaken, he threw into it the whole energy of his genius. CELSUS was a worthy opponent, and Origen allows him to state his case in his own words, and follows him step by step in the great controversy. At first Origen proposed to deal with the attack of Celsus in a general form; but after i. 27 he quotes the objections of Celsus, in the order of their occurrence, and deals with them one by one, so that it is possible to reconstruct the work of Celsus, in great part, from Origen's quotations. It would be difficult to overrate the importance both of attack and defence in the history of religious opinion in the 2nd and 3rd cents. The form of objections changes; but every essential type of objection to Christianity finds its representative in Celsus's statements, and Origen suggests in reply thoughts, often disguised in strange dresses, which may yet be fruitful. No outline can convey a true idea of the fullness and variety of the contents of the treatise. Speaking broadly, the work falls into three parts—the controversy on the history of Christianity (bks. i. ii.), the controversy on the general character and idea of Christianity (bks. iii.–v.), the controversy on the relations of Christianity to philosophy, popular religion, and national life (bks. vi.–viii.). There are necessarily many repetitions, but in the main this appears to represent the course of the argument. The lines were laid down by Celsus: Origen simply followed him.
After some introductory chapters (i. 1–27), dealing with a large number of miscellaneous objections to Christianity as illegal, secret, of barbarous origin, inspired by a demoniac power, an offshoot of Judaism, Origen meets Celsus's first serious attack, directed against the Christian interpretation of the gospel history. In this case Celsus places his arguments in the mouth of a Jew. The character, as Origen points out, is not consistently maintained, but the original conception is ingenious. A Jew might reasonably be supposed to be the best critic of a system which sprang from his own people. The chief aim of the objector is to shew that the miraculous narratives of the Gospels are untrustworthy, inconclusive in themselves, and that the details of the Lord's life, so far as they can be ascertained, furnish no adequate support to the Christian theory of His person. The criticism is wholly external and unsympathetic. Can we suppose, Celsus asks, that He Who was God would be afraid and flee to Egypt (i., 66)? could have had a body like other men (i. 69, ii. 36)? would have lived a sordid, wandering life, with a few mean followers (i. 62)? have borne insults without exacting vengeance (ii. 35)? have been met with incredulity (ii. 75)? have died upon the cross (ii. 68)? have shewn Himself only to friends if He rose again (ii. 63)? He repeats the Jewish story of the shameful birth of Christ, and of His education in Egypt, where Celsus supposes that He learned magical arts by which He imposed upon His countrymen. These illustrations sufficiently shew the fatal weakness of Celsus's position. He has no eye for the facts of the inner life. He makes no effort to apprehend the gospel offered in what Christ did and was, as a revelation of spiritual power; and Origen rises immeasurably superior to him in his vindication of the majesty of Christ's humiliation and sufferings (i. 29 ff.). He shews that Christ did "dawn as a sun" upon the world (ii. 30), when judged by a moral and not by an external standard (ii. 40); that He left His disciples the abiding power of doing "greater works" than He Himself did in His earthly life (ii. 48); that the actual energy of Christianity in regenerating men,[1] was a proof that He Who was its spring was more than man (ii. 79). In bk. iii. and following books Celsus appears in his own person. He first attacks Christianity as being, like Judaism, originally a revolutionary system, based upon an idle faith in legends no more credible than those of Greece (iii, 1–43); then he paints it in detail as a religion of threats and promises, appealing only to the ignorant and sinful, unworthy of wise men, and, in fact, not addressed to them, even excluding them (iii. 44–81). Here again Origen has an easy victory. He has no difficulty in shewing that no real parallel can be established between the Greek heroes (iii. 22), or, as Celsus suggested, Antinous (iii. 36 ff.) and Christ. On the other side he can reply with the power of a life-long experience, that while the message of the gospel is universal and divine in its universality, "education is a way to virtue," a help towards the knowledge of God (iii. 45, 49, 58, 74) contributory, but not essentially supreme. But be rightly insists on placing the issue as to its claims in the moral and not in the intellectual realm. Christians are the proof of their creed. They are visibly transformed in character: the ignorant are proved wise, sinners are made holy (iii. 51, 64, 78 ff.).
Bks. iv. and v. are in many respects the most interesting of all. In these Origen meets
- ↑ Seen, for example, in one like St. Paul, of whom Celsus took no notice (i. 63).
