Against Celsus, Book I · §45 · Origen of Alexandria

A debate with Jewish teachers about Moses and Jesus

I remember that once, in a debate with some Jews who were said to be wise, with a good many people judging what was said, I used an argument of this kind:

Tell me, sirs: two men have come to live among the human race about whom marvellous things, beyond human nature, are recorded. I mean Moses, your lawgiver, who wrote about himself, and Jesus, our teacher, who left no writing of his own about himself but is attested by his disciples in the Gospels. By what arbitrary choice is Moses to be believed as telling the truth, even though the Egyptians slander him as a sorcerer who seemed to have worked his mighty deeds by trickery, while Jesus is to be disbelieved because you accuse him? For whole peoples bear witness to both: Jews to Moses; and Christians, who do not deny the prophecy of Moses but prove from it the things concerning Jesus, accept as true the marvels about Jesus recorded by his disciples.

For if you demand from us an account of Jesus, first give one of Moses, who came before him; then we in turn will give ours of Jesus. But since you shrink back and run from the proofs about Moses, for the present we do the same as you and offer no proof. Nonetheless, admit that you have no demonstration about Moses, and hear the proofs about Jesus from the law and the prophets. And here is the marvel: from the proofs about Jesus in the law and the prophets it is proved that both Moses and the prophets were prophets of God.

Greek

Μέμνημαι δέ ποτε ἔν τινι πρὸς Ἰουδαίων λεγομένους σοφοὺς διαλέξει χρησάμενος τοιούτῳ λόγῳ. πλειόνων κρινόντων τὸ λεγόμενον· „εἴπατέ μοι, ὦ οὗτοι, δύο τινῶν ἐπιδημησάντων τῷ τῶν ἀνθρώπων γένει, περὶ ὧν παράδοξα καὶ ὑπὲρ τὴν ἀνθρωπίνην φύσιν ἀναγέγραπται, Μωὑσέως λέγω, τοῦ ὑμῶν νομοθέτου περὶ ἑαυτοῦ ἀναγράψαντος, καὶ Ἰησοῦ, τοῦ ἡμετέρου διδασκάλου μηδὲν περὶ ἑαυτοῦ τοῦ σύγγραμμα καταλελοιπότος ἀλλ᾿ ὑπὸ τῶν μαθητῶν ἐν τοῖς εὐαγγελίοις μεμαρτυρημένου· τίς ἡ ἀποκλήρωσις πιστεύεσθαι μὲν Μωϋσέα ὡς ἀληθεύοντα, καίτοι γε Αἰγυπτίων διαβαλλόντων αὐτὸν ὡς γόητα καὶ μαγγανείᾳ τὰς δυνάμεις πεποιηκέναι δοκοῦντα, Ἰησοῦν δὲ ἀπιστεῖσθαι, ἐπεὶ ὑμεῖς αὐτοῦ κατηγορεῖτε; ἔθνη γὰρ ἀμφοτέροις μαρτυρεῖ. Ἰουδαῖοι μὲν Μωϋσεῖ, Χριστιανοὶ δὲ μὴ ἀρνούμενοι τὴν Μω(??)σέως προφητείαν ἀλλὰ κἀκεῖθεν ἀποδεικνύντες τὰ περὶ τοῦ Ἰησοῦ παραδέχονται τὰ περὶ αὐτοῦ ἀληθῆ εἶναι παράδοξα ὑπὸ τῶν μαθητῶν αὐτοῦ ἀναγεγραμμένα. εἴτε γὰρ λόγον ἀπαιτεῖτε ἡμᾶς περὶ τοῦ Ἰησοῦ, ἀπόδοτε περὶ Μω(??)σέως τοῦ πρὸ αὐτοῦ γενομένου πρότερον. εἶθ᾿ ἑξῆς ἡμεῖς ἀποδώσομεν τὸν περὶ τούτου· ὑμῶν δ᾿ ἀναδυομένων καὶ φευγόντων τὰς περὶ ἐκείνου ἀποδείξεις, ὡς μὲν πρὸς τὸ παρὸν τὸ ὅμοιον ὑμῖν ποιοῦντες οὐκ ἀποδεικνύομεν. οὐδὲν δὲ ἧττον ὁμολογήσατε τὸ μὴ ἔχειν δεῖξιν περὶ Μω(??)σέως καὶ ἀκούσατε τὰς περὶ Ἰησοῦ ἀποδείξεις ἀπὸ τοῦ νόμου καὶ τῶν προφητῶν. καὶ τὸ παράδοξόν γε ἐκ τῶν περὶ Ἰησοῦ ἀποδείξεων ἐν νόμῳ καὶ προφήταις ἀποδείκνυται ὅτι καὶ Μωϋσῆς καὶ οἱ προφῆται ἦσαν προφῆται τοῦ θεοῦ.“

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About this text

Origen answers Celsus’s opening charges: that Christians meet in secret against the law, that their teaching is barbarian and borrowed, and that they ask for faith without reasons. He then answers the Jew whom Celsus sets against Jesus, meeting the slander about Jesus’ birth and the charge of magic with the prophecies of the virgin, of Bethlehem and of the suffering Servant, and with the lives Jesus changed.

Base text: Paul Koetschau's edition, GCS 2–3 (Leipzig, 1899), read in the Perseus Digital Library digital text. The English is translated from that Greek, chapter by chapter, and each chapter was then checked clause by clause against the Greek. Koetschau's supplements are followed.

Printed text used

Translated from Koetschau GCS 2 – 3 (1899) — Greek, Perseus digital text (Greek · Book I, chapters 1 – 71)

We have not yet re-checked this work against its source. We made this study translation with AI help. No scholar has yet certified it as faithful and complete. Open Greek on any section to see the source text. It is not a critical edition.

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