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Against Celsus
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[3229] ἀλαζονεία.
[3234] [“The Fathers, while they refer to extraordinary divine agency going on in their own day, also with one consent represent miracles as having ceased since the apostolic era.”—Mozley’s Bampton Lectures, On Miracles, p. 165. See also, Newman’s Essay on the Miracles of the Early Ages, quoted by Mozley. S.]
[3236] Herodot., i. cap. 47.
[3237] καὶ Θεὸν κατὰ τὸν τῶν ὅλων Θεὸν καὶ πατέρα. “Ex mente Origenis, inquit Boherellus, vertendum ‘Secundo post universi Deum atque parentem loco;” non cum interprete Gelenio, ‘Ipsius rerum universarum Dei atque Parentis testimonio.’ Nam si hic esset sensus, frustra post ὑπὸ τῶν προφητῶν, adderetur κατὰ τὸν Θεόν. Præterea, hæc epitheta, τὸν τῶν ὅλων Θεὸν καὶ πατέρα, manifestam continent antithesin ad ista, μεγάλην ὄντα δύναμιν καὶ Θεόν, ut Pater supra Filium evehatur, quemadmodum evehitur, ab Origene infra libro octavo, num. 15. Τοῦ, κατά, inferiorem ordinem denotantis exempla afferre supersedeo, cum obvia sint.”—Ruæus. [See also Liddon’s Bampton Lectures on The Divinity of our Lord and Saviour Jesus Christ, p. 414, where he says, “Origen maintains Christ’s true divinity against the contemptuous criticisms of Celsus” (book ii. 9, 16, seq.; vii. 53, etc.). S.]
[3239] περιγεγραμμένον τινά.
[3244] εἰ γὰρ κατὰ τὴν Παύλου διδασκαλίαν, λέγοντος· “ὁ κολλώμενος τῷ κυρίῳ, ἓν πνεῦμά ἐστι·” πᾶς ὁ νοησας τί τὸ κολλᾶσθαι τῷ κυρίῳ, καὶ κολληθεὶς αὐτῷ, ἕν ἐστι πνεῦμα πρὸς τὸν κύριον· πῶς οὐ πολλῷ μᾶλλον θειοτέρως καὶ μειζόνως ἕν ἐστι τό ποτε σύνθετον πρὸς τὸν λόγον τοῦ Θεοῦ;
[3247] John xviii. 4 sqq.
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