A Source Book for Ancient Church History Part 7

(_a_) Celsus, _The True Word_, in Origen, _Contra Celsum_. (MSG, 11:651 _ff._)

The work of Celsus against Christianity, or _The True Word_, written about 178, is lost, but it has been so incorporated in the elaborate reply of Origen that it can be reconstructed without much difficulty. This Theodor Keim has done. The following extracts from Origens _Contra Celsum_ are quotations from Celsus or references to his criticism of Christianity. For Origen, _v.

infra_, 43, _b_.

I, 1. (MSG, 11:651.) Wishing to throw discredit upon Christianity, the first point Celsus brings forward is that the Christians have entered secretly into a.s.sociations with each other which are forbidden by the laws; saying that of a.s.sociations some are public, others again secret; and the former are permitted by the laws; the latter are prohibited by the laws.

I, 4. (MSG, 11:661.) Let us notice, also, how he thinks to cast discredit upon our system of morals as neither venerable nor a new branch of instruction, inasmuch as it is common to other philosophers.

I, 9. (MSG, 11:672.) He says that Certain of them do not wish either to give or to receive reasons for those things to which they hold; saying, Do not examine, only believe and your faith will save you! ; and he alleges that such also say: The wisdom of this life is bad, but foolishness is a good thing.

I, 38. (MSG, 11:733.) He admits somehow the miracles which Jesus wrought and by means of which He induced the mult.i.tude to follow Him as the Christ. He wishes to throw discredit on them, as having been done not by divine power, but by help of magic, for he says: That he [Jesus], having been brought up secretly and having served for hire in Egypt, and then coming to the knowledge of certain miraculous powers, returned from thence, and by means of those powers proclaimed himself a G.o.d.

II, 55. (MSG, 11:884.) Come, now, let us grant to you that these things [the prediction made by Christ of His resurrection] were said. Yet how many others are there who have used such wonders to deceive their simple hearers, and who made gain of their deception? Such was the case, they say, with Zalmoxis in Scythia, the slave of Pythagoras; and with Pythagoras himself in Italy. But the point to be considered is, whether any one who was really dead ever rose with a veritable body. Or do you imagine the statements of others not only are myths, but appear as such, but you have discovered a becoming and credible termination of your drama, the voice from the cross when he breathed his last, the earthquake and the darkness? that while living he was of no help to himself, but when dead he rose again, and showed the marks of his punishment and his hands as they had been. Who saw this? A frantic woman, as you state, and, if any other, perhaps one of those who were engaged in the same delusion, who, owing to a peculiar state of mind, had either dreamed so, or with a wandering fancy had imagined things in accordance with his own wishes, which has happened in the case of very many; or, which is most probable, there was some one who desired to impress the others with this portent, and by such a falsehood to furnish an occasion to other jugglers.

II, 63. (MSG, 11:896.) If Jesus desired to show that his power was really divine, he ought to have appeared to those who had ill-treated him, and to him who had condemned him, and to all men universally.

III, 59. (MSG, 11:997.) That I bring no heavier charge than what truth requires, let any one judge from the following. Those who invite to partic.i.p.ation in other mysteries make proclamation as follows: Every one who has clean hands and a prudent tongue; others again thus: He who is pure from every pollution, and whose soul is conscious of no evil, and who has lived well and justly. Such is the proclamation made by those who promise purification from sins. But let us hear whom the Christians invite. Whoever, they say, is a sinner, whoever is devoid of understanding, whoever is a child, and, to speak generally, whoever is unfortunate, him will the kingdom of G.o.d receive. Do you not call him a sinner, then, who is unjust and a thief and a house-breaker and a poisoner, a committer of sacrilege and a robber of the dead? Whom else would a man invite if he were issuing a proclamation for an a.s.sembly of robbers?

VII, 18. (MSG, 11:1445.) Will they not again make this reflection: If the prophets of the G.o.d of the Jews foretold that he who should come was the son of this same G.o.d, how could he command them through Moses to gather wealth, to rule, to fill the earth, to put to the sword their enemies from youth up, and to destroy them utterly, which, indeed, he himself did in the eyes of the Jews, as Moses says, threatening them, moreover, that if they did not obey his commands he would treat them as his open enemies; whilst, on the other hand, his son, the man of Nazareth, promulgating laws in opposition to these, declares that no one comes to the Father who is rich or who loves power or seeks after wisdom or glory; that men ought to be no more careful in providing food than the ravens: that they were to be in less concern about their raiment than the lilies; that to him who has smitten them once they should offer opportunity to smite again? Is it Moses or Jesus who lies? Did the Father when he sent Jesus forget the things he commanded Moses? Or did he change his mind and, condemning his own laws, send forth a messenger with the opposite instructions?

V, 14. (MSG, 11:1201.) It is folly for them to suppose that when G.o.d, as if he were a cook, introduces the fire, all the rest of the human race will be burnt up, while they alone will remain, not only those who are alive, but also those who have been dead long since, which latter will arise from the earth clothed with the self-same flesh as during life; the hope, to speak plainly, of worms. For what sort of human soul is it that would still long for a body gone to corruption? For this reason, also, this opinion of yours is not shared by some of the Christians,(31) and they p.r.o.nounce it exceedingly vile and loathsome and impossible; for what kind of body is that which, after being completely corrupted, can return to its original nature, and to that self-same first condition which it left? Having nothing to reply, they betake themselves to a most absurd refugethat all things are possible to G.o.d. But G.o.d cannot do things which are disgraceful, nor does he wish things contrary to his nature; nor, if in accordance with your wickedness you desire something shameful, would G.o.d be able to do it; nor must you believe at once that it will be done.

For G.o.d is the author, not of inordinate desires nor of a nature disordered and confused, but of what is upright and just. For the soul, indeed, he might be able to provide everlasting life; but dead bodies, on the other hand, are, as Herac.l.i.tus observes, more worthless than dung. So, then, G.o.d neither will nor can declare contrary to reason that the flesh is eternal, which is full of those things which it is not honorable to mention. For he is the reason of all things that exist, and therefore can do nothing either contrary to reason or contrary to himself.

(_b_) Lucian of Samosata, _De morte Peregrini Protei_, 11 _ff._ Preuschen, _a.n.a.lecta_, I, 20 _ff._

Ch. 11. About this time he made himself proficient in the marvellous wisdom of the Christians by a.s.sociating around Palestine with their priests and scribes. And would you believe it? In a short time he convinced them that they were mere children and himself alone a prophet, master of ceremonies, head of the synagogue, and everything. He explained and interpreted some of their books, and he himself also wrote many, so they came to look upon him almost as a G.o.d, made him their law-giver and chose him as their patron. At all events, they still worship that enchanter [mage] who was crucified in Palestine for introducing among men this new religious sect.

Ch. 12. Then Proteus was, on this account, seized and thrown into prison, and this very circ.u.mstance procured for him during his subsequent career no small renown and the reputation for wonderful powers and the glory which he loved. When, then, he had been put in bonds, the Christians looked upon these things as a misfortune and in their efforts to secure his release did everything in their power. When this proved impracticable, other a.s.sistance of every sort was rendered him, not occasionally, but with zeal. From earliest dawn old women, widows, and orphan children were to be seen waiting beside the prison, and men of rank among them slept with him in the prison, having bribed the prison guards. Then they were accustomed to bring in all kinds of viands, and they read their sacred Scriptures together, and the most excellent Peregrinus (for such was still his name) was styled by them a New Socrates.

Ch. 13. Certain came even from the cities of Asia, sent by the Christians at the common charge, to a.s.sist and plead for him and comfort him. They exhibit extraordinary activity whenever any such thing occurs affecting their common interest. In short, they are lavish of everything. And what is more, on the pretext of his imprisonment, many contributions of money came from them to Peregrinus at that time, and he made no little income out of it. These poor men have persuaded themselves that they are going to be immortal and live forever; they both despise death and voluntarily devote themselves to it; at least most of them do so. Moreover, their law-giver persuaded them that they were all brethren, and that when once they come out and reject the Greek G.o.ds, they should then worship that crucified sophist and live according to his laws. Therefore they despise all things and hold everything in common, having received such ideas from others, without any sufficient basis for their faith. If, then, any impostor or trickster who knows how to manage things came among them, he soon grew rich, imposing on these foolish folk.

Ch. 14. Peregrinus was, however, set at liberty by the governor of Syria at that time, a lover of philosophy, who understood his folly and knew that he would willingly have suffered death that by it he might have acquired glory. Thinking him, however, not worthy of so honorable an end, he let him go.

Ch. 16. A second time he left his country to wander about, having the Christians as a sufficient source of supplies, and he was cared for by them most ungrudgingly. Thus he was supported for some time; at length, having offended them in some wayhe was seen, I believe, eating food forbidden among themhe was reduced to want, and he thought that he would have to demand his property back from the city;(32) and having obtained a process in the name of the Emperor, he expected to recover it. But the city sent messengers to him, and nothing was done; but he was to remain where he was, and to this he agreed for once.

(_c_) Minucius Felix, _Octavius_, VIII, 3-10. (MSL. 3:267 _ff._)

The following pa.s.sage is taken from an apologetic dialogue ent.i.tled _Octavius_. Although it was composed by a Christian, it probably represents the current heathen conceptions of Christianity and its morals, especially its a.s.semblies, where the worst excesses were supposed to take place. In the dialogue the pa.s.sage is put into the mouth of the disputant who represents the heathen objection to the new faith. The date is difficult to determine probably it was the last third of the second century.

Ch. 8. Is it not lamentable that men of a reprobate, unlawful, and dangerous faction should rage against the G.o.ds? From the lowest dregs, the more ignorant and women, credulous and yielding on account of the heedlessness of their s.e.x, gathered and established a vast and wicked conspiracy, bound together by nightly meetings and solemn feasts and inhuman meatsnot by any sacred rites, but by such as require expiation.

It is a people skulking and shunning the light; in public silent, but in corners loquacious. They despise the temples as charnel-houses; they reject the G.o.ds; they deride sacred things. While they are wretched themselves, if allowed they pity the priests; while they are half naked themselves, they despise honors and purple robes. O wonderful folly and incredible effrontery! They despise present torments, but fear those that are uncertain and in the future. While they fear to die after death, for the present life they do not fear to die. In such manner does a deceitful hope soothe their fear with the solace of resuscitation.

Ch. 9. And now, as wickeder things are advancing more successfully and abandoned manners are creeping on day by day, those foul shrines of an impious a.s.sembly are increasing throughout the whole world. a.s.suredly this confederacy should be rooted out and execrated. They know one another by secret marks and signs. They love one another almost before they know one another. Everywhere, also, there is mingled among them a certain religion of l.u.s.t; and promiscuously they call one another brother and sister, so that even a not unusual debauchery might, by the employment of those sacred names, become incestuous. It is thus that their vain and insane superst.i.tion glories in crimes. Nor, concerning these matters, would intelligent report speak of things unless there was the highest degree of truth, and varied crimes of the worst character called, from a sense of decency, for an apology. I hear that they adore the head of an a.s.s, that basest of creatures, consecrated by I know not what silly persuasiona worthy and appropriate religion for such morals. Some say that they worship the genitalia of their pontiff and priest, and adore the nature, as it were, of their parent. I know not whether these things be false; certainly suspicion has place in the case of secret and nocturnal rites; and he who explains their ceremonies by reference to a man punished by extreme suffering for wickedness, and to the deadly wood of the cross, bestows fitting altars upon reprobate and wicked men, that they may worship what they deserve. Now the story of their initiation of young novices is as detestable as it is well known. An infant covered with meal, so as to deceive the unwary, is placed before him who is to be defiled with their rites; this infant is slain with dark and secret wounds by the young novice, who has been induced to strike harmless blows, as it were, on the surface of the meal. ThirstilyO horror!they lick up its blood; eagerly they divide its limbs. By this victim they are confederated, with the consciousness of this wickedness they are pledged to a mutual silence.

These sacred rites are more foul than any sort of sacrilege. And of their banqueting it is well known what is said everywhere; even the speech of our Cirtensian(33) testifies to it. On a solemn day they a.s.semble at a banquet with all their children, their sisters and mothers, people of every s.e.x and age. There, after much feasting, when the sense of fellowship has waxed warm and the fervor of incestuous l.u.s.t has grown hot with drunkenness, a dog that has been tied to a chandelier is provoked to rush and spring about by throwing a piece of offal beyond the length of the line by which he is bound; and thus the light, as if conscious, is overturned and extinguished in shameless darkness, while unions of abominable l.u.s.t involve them by the uncertainty of chance. Although if all are not in fact, yet all are in their conscience, equally incestuous; since whatever might happen by the act of the individuals is sought for by the will of all.

Ch. 10. I purposely pa.s.s over many things, for there are too many, all of which, or the greater part of them, the obscurity of their vile religion declares to be true. For why do they endeavor with such pains to conceal and cloak whatever they worship, since honorable things always rejoice in publicity, but crimes are kept secret? Why have they no altars, no temples, no acknowledged images? Why do they never speak openly, never congregate freely, unless it be for the reason that what they adore and conceal is either worthy of punishment or is something to be ashamed of?

Moreover, whence or who is he, or where is the one G.o.d, solitary and desolate, whom no free people, no kingdoms, and not even Roman superst.i.tion have known? The sole, miserable nationality of the Jews worshipped one G.o.d, and one peculiar to itself; but they worshipped him openly, with temples, with altars, with victims, and with ceremonies; and he has so little force or power that he is enslaved together with his own special nation to the Roman deities. But the Christians, moreover, what wonders, what monstrosities, do they feign, that he who is their G.o.d, whom they can neither show nor see, inquires diligently into the conduct of all, the acts of all, and even into their words and secret thoughts. They would have him running about everywhere, and everywhere present, troublesome, even shamelessly inquisitive, since he is present at everything that is done, and wanders about in all places. When he is occupied with the whole, he cannot give attention to particulars; or when occupied with particulars, he is not enough for the whole. Is it because they threaten the whole earth, the world itself and all its stars, with a conflagration, that they are meditating its destruction? As if either the natural and eternal order const.i.tuted by the divine laws would be disturbed, or, when the league of the elements has been broken up and the heavenly structure dissolved, that fabric in which it is contained and bound together would be overthrown!

19. The Att.i.tude of the Roman Government toward Christians, A. D. 138 to A. D. 192

No general persecution of the Christians was undertaken by the Roman Government during the second century, though Christians were not infrequently put to death under the existing laws. These laws, however, were by no means uniformly carried out. The most sanguinary persecutions were generally occasioned by mob violence and may be compared to modern lynchings. At Lyons and Vienne, in Gaul, there was much suffering in 177.

The letter from the churches of these cities to the Christians in Asia and Phrygia, Eusebius, _Hist. Ec._, V, 1 (PNF, ser. I, vol. I, 211), and the _Martyrdom of Polycarp_ (ANF, I, 37) are among the finest pieces of literature in this period and should be read by every student. Under Commodus (180-193), Marcia seems to have aided the Christians suffering persecution. The _Martyrdom of Justin_ may be found ANF, I, 303, appended to his works. The doubtful rescript of Hadrian and the certainly spurious rescript of Antoninus Pius may be found in the Appendix to Justin Martyrs works (ANF, I, 186), and in Eusebius, _Hist. Ec._, IV, 9 and 13. For a discussion of their genuineness, see McGifferts notes to Eusebius, _Hist.

Ec._ The original texts may be found in Preuschens _a.n.a.lecta_, I, 6 _f_.

(_a_) Justin Martyr, _Apologia_. II. 2. (MSG, 6:445.)

The martyrdom of Ptolemus.

A certain woman had been converted to Christianity by Ptolemus.

Her dissolute husband, who had deserted her some time before, was divorced by her on account of his profligacy. In revenge he attempted to injure her, but she sought and obtained the protection of the imperial courts. The husband thereupon turned his attack upon Ptolemus. According to Ruinart, the martyrdom took place in 166. See DCB, arts. Ptolemus and Justin Martyr.

This and the following martyrdoms ill.u.s.trate the procedure of the courts in dealing with Christians.

Since he was no longer able to prosecute her, he directed his a.s.saults against a certain Ptolemus whom Urbicus punished, and who had been the teacher of the woman in the Christian doctrines. And he did this in the following way: He persuaded a centurion, his friend, who had cast Ptolemus into prison, to take Ptolemus and interrogate him only as to whether he were a Christian. And Ptolemus, being a lover of the truth, and not of deceitful or false disposition, when he confessed himself to be a Christian, was thrown in chains by the centurion and for a long time was punished in prison. At last, when he was brought to Urbicus, he was asked this one question only: whether he was a Christian. And again, conscious of the n.o.ble things that were his through the teaching of Christ, he confessed his discipleship in the divine virtue. For he who denies anything either denies it because he condemns the thing itself or he avoids confession because he knows his own unworthiness or alienation from it; neither of which cases is that of a true Christian. And when Urbicus ordered him to be led away to punishment, a certain Lucius, who was also himself a Christian, seeing the unreasonable judgment, said to Urbicus: What is the ground of this judgment? Why have you punished this man: not as an adulterer, nor fornicator, nor as one guilty of murder, theft, or robbery, nor convicted of any crime at all, but who has only confessed that he is called by the name of Christian? You do not judge, O Urbicus, as becomes the Emperor Pius, nor the philosopher, the son of Csar, nor the sacred Senate. And he, replying nothing else to Lucius, said: You also seem to me to be such an one. And when Lucius answered, Most certainly I am, he then ordered him also to be led away. And he professed his thanks, since he knew that he was going to be delivered from such wicked rulers and was going to the Father and King of the heavens. And still a third came forward and was condemned to be punished.

(_b_) _Pa.s.sion of the Scilitan Martyrs._

Text: J. A. Robinson, _Text and Studies_, I, 2, 112-116, Cambridge, 1891; reprinted in R. Knopf, _Ausgewhlte Mrtyreracten_, 34 _ff._, Tbingen, 1901.

The date of this martyrdom is July 17, 180 A.D. Scili, the place of residence of these martyrs, was a small city in northwestern Proconsular Africa. For an account of ancient martyrologies, see Krger, 104 _ff._

When Prsens, for the second time, and Claudia.n.u.s were consuls, on the seventeenth day of July, and when Speratus, Nartzalus, Cittinus, Donata, Secunda, and Vestia were brought into the judgment-hall at Carthage, the proconsul Saturninus said: Ye can win the indulgence of our lord the Emperor if ye return to a sound mind.

Speratus said: We have never done ill; we have not lent ourselves to wrong; we have never spoken ill; but when we have received ill we have given thanks, because we pay heed to our Emperor.

Saturninus, the proconsul, said: We, too, are religious, and our religion is simple; and we swear by the genius of our lord the Emperor, and pray for his welfare, which also ye, too, ought to do.

Speratus said: If thou wilt peaceably lend me thine ears, I will tell thee the mystery of simplicity.

Saturninus said: I will not lend my ears to thee, when thou beginnest to speak evil things of our sacred rites; but rather do thou swear by the genius of our lord the Emperor.

Speratus said: The empire of this world I know not; but rather I serve that G.o.d whom no man hath seen nor with these eyes can see. [I Tim. 6:16.]

I have committed no theft; but if I have bought anything I pay the tax; because I know my Lord, the King of kings and Emperor of all nations.