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Against Celsus
It is in the precincts of Jerusalem, then, that punishments will be inflicted upon those who undergo the process of purification,[4417] who have received into the substance of their soul the elements of wickedness, which in a certain place[4418] is figuratively termed “lead,” and on that account iniquity is represented in Zechariah as sitting upon a “talent of lead.”[4419] But the remarks which might be made on this topic are neither to be made to all, nor to be uttered on the present occasion; for it is not unattended with danger to commit to writing the explanation of such subjects, seeing the multitude need no further instruction than that which relates to the punishment of sinners; while to ascend beyond this is not expedient, for the sake of those who are with difficulty restrained, even by fear of eternal punishment, from plunging into any degree of wickedness, and into the flood of evils which result from sin.[4420] The doctrine of Geenna, then, is unknown both to the diagram and to Celsus: for had it been otherwise, the framers of the former would not have boasted of their pictures of animals and diagrams, as if the truth were represented by these; nor would Celsus, in his treatise against the Christians, have introduced among the charges directed against them statements which they never uttered instead of what was spoken by some who perhaps are no longer in existence, but have altogether disappeared, or been reduced to a very few individuals, and these easily counted. And as it does not beseem those who profess the doctrines of Plato to offer a defence of Epicurus and his impious opinions, so neither is it for us to defend the diagram, or to refute the accusations brought against it by Celsus. We may therefore allow his charges on these points to pass as superfluous and useless,[4421] for we would censure more severely than Celsus any who should be carried away by such opinions.
After the matter of the diagram, he brings forward certain monstrous statements, in the form of question and answer,[4422] regarding what is called by ecclesiastical writers the “seal,” statements which did not arise from imperfect information; such as that “he who impresses the seal is called father, and he who is sealed is called young man and son;” and who answers, “I have been anointed with white ointment from the tree of life,”—things which we never heard to have occurred even among the heretics. In the next place, he determines even the number mentioned by those who deliver over the seal, as that “of seven angels, who attach themselves to both sides of the soul of the dying body; the one party being named angels of light, the others ‘archontics;’”[4423] and he asserts that the “ruler of those named ‘archontics’ is termed the ‘accursed’ god.” Then, laying hold of the expression, he assails, not without reason, those who venture to use such language; and on that account we entertain a similar feeling of indignation with those who censure such individuals, if indeed there exist any who call the God of the Jews—who sends rain and thunder, and who is the Creator of this world, and the God of Moses, and of the cosmogony which he records—an “accursed” divinity. Celsus, however, appears to have had in view in employing these expressions, not a rational[4424] object, but one of a most irrational kind, arising out of his hatred towards us, which is so unlike a philosopher. For his aim was, that those who are unacquainted with our customs should, on perusing his treatise, at once assail us as if we called the noble Creator of this world an “accursed divinity.” He appears to me, indeed, to have acted like those Jews who, when Christianity began to be first preached, scattered abroad false reports of the Gospel, such as that “Christians offered up an infant in sacrifice, and partook of its flesh;” and again, “that the professors of Christianity, wishing to do the ‘works of darkness,’ used to extinguish the lights (in their meetings), and each one to have sexual intercourse with any woman whom he chanced to meet.” These calumnies have long exercised, although unreasonably, an influence over the minds of very many, leading those who are aliens to the Gospel to believe that Christians are men of such a character; and even at the present day they mislead some, and prevent them from entering even into the simple intercourse of conversation with those who are Christians.
With some such object as this in view does Celsus seem to have been actuated, when he alleged that Christians term the Creator an “accursed divinity;” in order that he who believes these charges of his against us, should, if possible, arise and exterminate the Christians as the most impious of mankind. Confusing, moreover, things that are distinct,[4425] he states also the reason why the God of the Mosaic cosmogony is termed “accursed,” asserting that “such is his character, and worthy of execration in the opinion of those who so regard him, inasmuch as he pronounced a curse upon the serpent, who introduced the first human beings to the knowledge of good and evil.” Now he ought to have known that those who have espoused the cause of the serpent, because he gave good advice to the first human beings, and who go far beyond the Titans and Giants of fable, and are on this account called Ophites, are so far from being Christians, that they bring accusations against Jesus to as great a degree as Celsus himself; and they do not admit any one into their assembly[4426] until he has uttered maledictions against Jesus. See, then, how irrational is the procedure of Celsus, who, in his discourse against the Christians, represents as such those who will not even listen to the name of Jesus, or omit even that He was a wise man, or a person of virtuous[4427] character! What, then, could evince greater folly or madness, not only on the part of those who wish to derive their name from the serpent as the author of good,[4428] but also on the part of Celsus, who thinks that the accusations with which the Ophites[4429] are charged, are chargeable also against the Christians! Long ago, indeed, that Greek philosopher who preferred a state of poverty,[4430] and who exhibited the pattern of a happy life, showing that he was not excluded from happiness although he was possessed of nothing,[4431] termed himself a Cynic; while these impious wretches, as not being human beings, whose enemy the serpent is, but as being serpents, pride themselves upon being called Ophites from the serpent, which is an animal most hostile to and greatly dreaded by man, and boast of one Euphrates[4432] as the introducer of these unhallowed opinions.
In the next place, as if it were the Christians whom he was calumniating, he continues his accusations against those who termed the God of Moses and of his law an “accursed” divinity; and imagining that it is the Christians who so speak, he expresses himself thus: “What could be more foolish or insane than such senseless[4433] wisdom? For what blunder has the Jewish lawgiver committed? and why do you accept, by means, as you say,[4434] of a certain allegorical and typical method of interpretation, the cosmogony which he gives, and the law of the Jews, while it is with unwillingness, O most impious man, that you give praise to the Creator of the world, who promised to give them all things; who promised to multiply their race to the ends of the earth, and to raise them up from the dead with the same flesh and blood, and who gave inspiration[4435] to their prophets; and, again, you slander Him! When you feel the force of such considerations, indeed, you acknowledge that you worship the same God; but when your teacher Jesus and the Jewish Moses give contradictory decisions,[4436] you seek another God, instead of Him, and the Father!” Now, by such statements, this illustrious philosopher Celsus distinctly slanders the Christians, asserting that, when the Jews press them hard, they acknowledge the same God as they do; but that when Jesus legislates differently from Moses, they seek another god instead of Him. Now, whether we are conversing with the Jews, or are alone with ourselves, we know of only one and the same God, whom the Jews also worshipped of old time, and still profess to worship as God, and we are guilty of no impiety towards Him. We do not assert, however, that God will raise men from the dead with the same flesh and blood, as has been shown in the preceding pages; for we do not maintain that the natural[4437] body, which is sown in corruption, and in dishonour, and in weakness, will rise again such as it was sown. On such subjects, however, we have spoken at adequate length in the foregoing pages.
He next returns to the subject of the Seven ruling Demons,[4438] whose names are not found among Christians, but who, I think, are accepted by the Ophites. We found, indeed, that in the diagram, which on their account we procured a sight of, the same order was laid down as that which Celsus has given. Celsus says that “the goat was shaped like a lion,” not mentioning the name given him by those who are truly the most impious of individuals; whereas we discovered that He who is honoured in holy Scripture as the angel of the Creator is called by this accursed diagram Michael the Lion-like. Again, Celsus says that the “second in order is a bull;” whereas the diagram which we possessed made him to be Suriel, the bull-like. Further, Celsus termed the third “an amphibious sort of animal, and one that hissed frightfully;” while the diagram described the third as Raphael, the serpent-like. Moreover, Celsus asserted that the “fourth had the form of an eagle;” the diagram representing him as Gabriel, the eagle-like. Again, the “fifth,” according to Celsus, “had the countenance of a bear;” and this, according to the diagram, was Thauthabaoth,[4439] the bear-like. Celsus continues his account, that the “sixth was described as having the face of a dog;” and him the diagram called Erataoth. The “seventh,” he adds, “had the countenance of an ass, and was named Thaphabaoth or Onoel;” whereas we discovered that in the diagram he is called Onoel, or Thartharaoth, being somewhat asinine in appearance. We have thought it proper to be exact in stating these matters, that we might not appear to be ignorant of those things which Celsus professed to know, but that we Christians, knowing them better than he, may demonstrate that these are not the words of Christians, but of those who are altogether alienated from salvation, and who neither acknowledge Jesus as Saviour, nor God, nor Teacher, nor Son of God.
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