Against Celsus, Preface · §4 · Origen of Alexandria

Why this reply is written

And truly it is fitting for us to take pride in affliction that does not separate us, or in the things listed after it; but not for Paul and the apostles, or for anyone who has become like them. For one who says, “In all these things we more than conquer through him who loved us” (Romans 8:37), is far above such things; and that is greater than conquering. And if apostles too must take pride in not being separated “from the love of God which is in Christ Jesus our Lord” (Romans 8:39), they would take pride that “neither death nor life, nor angels nor principalities,” nor any of the things that follow, is able “to separate” them “from the love of God which is in Christ Jesus our Lord” (Romans 8:38–39).

So I take no joy in a believer in Christ whose faith could be shaken by Celsus, a man who no longer lives even the common life among men but is already long dead, or by any plausible argument. And I do not know in what rank one ought to count someone who needs arguments set down in books against Celsus’s charges against Christians, to bring him back from wavering in his faith to standing firm in it.

Yet among the multitude of those who are thought to believe, some might be found of such a kind as to be shaken and overturned by Celsus’s writings, but healed by a defence against them, if what is said has a character that demolishes Celsus’s claims and sets forth the truth. For this reason we have decided to obey your command and to dictate a reply to the treatise you sent us. I do not think that anyone who has made even a little progress in philosophy would grant that this treatise is a “True Doctrine,” as Celsus entitled it.

Greek

Καὶ ἀληθῶς ἄξιον μὲν ἡμᾶς σεμνύνεσθαι ἐπὶ θλίψει μὴ χωριζούσῃ ἢ τοῖς ἑξῆς αὐτῇ κατειλεγμένοις, οὐχὶ δὲ Παῦλον καὶ τοὺς ἀποστόλους. καὶ εἴ τις ἐκείνοις γέγονε παραπλήσιος, διὰ τὸ πάνυ ὑπεράνω τῶν τοιούτων εἶναι λέγοντα τό· „ἐν τούτοις πᾶσιν ὑπερνικῶμεν διὰ τοῦ ἀγαπήσαντος ἡμᾶς·“ ὅπερ μεῖζόν ἐστι τοῦ νικᾶν. εἰ δὲ δεῖ καὶ ἀποστόλους σεμνύνεσθαι. μὴ χωριζομένους „ἀπὸ τῆς ἀγάπης τοῦ θεοῦ τῆς ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν“, σεμνύνοιντο ἂν, „ὅτι οὔτε θάνατος οὔτε ζωὴ, οὔτε ἄγγελοι οὔτε ἀρχαὶ“ οὔτε τι τῶν ἑξῆς δύναται αὐτοὺς „χωρίσαι (ἀπὸ) τῆς ἀγάπης τοῦ θεοῦ τῆς ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν“. τοίνυν οὐ συνήδομαι τῷ πιστεύσαντι εἰς Χριστὸν, ὡς δύνασθαι σαλευθῆναι αὐτοῦ τὴν πίστιν ὑπὸ Κέλσου, τοῦ οὐδὲ κοινοτέραν ζωὴν ζῶντος ἐν ἀνθρώποις ἔτι ἀλλ᾿ ἤδη καὶ πάλαι νεκροῦ, ἤ τινος πιθανότητος λόγου. οὐκ οἶδα δ᾿ ἐν ποίῳ τάγματι λογίσασθαι χρὴ τὸν δεόμενον λόγων πρὸς τὰ Κέλσου κατὰ Χριστιανῶν ἐγκλήματα ἐν βίβλοις ἀναγραφομένων. ἀποκαθιστάντων αὐτὸν ἀπὸ τοῦ κατὰ τὴν πίστιν σεισμοῦ ἐπὶ τὸ στῆναι ἐν αὐτῇ. ὅμως δ᾿ ἐπεὶ ἐν τῷ πλήθει τῶν πιστεύειν νομιζομένων εὑρεθεῖεν ἄν τινες τοιοῦτοι, ὡς σαλεύεσθαι μὲν καὶ ἀνατρέπεσθαι ὑπὸ τῶν Κέλσου γραμμάτων θεραπεύεσθαι δὲ ἀπὸ τῆς πρὸς αὐτὰ ἀπολογίας, ἐὰν ἔχῃ χαρακτῆρά τινα καθαιρετικὸν τῶν Κέλσου καὶ τῆς ἀληθείας παραστατικὸν τὰ λεγόμενα, ἐλογισάμεθα πεισθῆναί σου τῇ προστάξει καὶ ὑπαγορεῦσαι πρὸς ὃ ἔπεμψας ἡμῖν σύγγραμμα· ὅπερ οὐκ οἶμαί τινα τῶν ἐν φιλοσοφίᾳ κἂν ἐπ᾿ ὀλίγον προκοψάντων συγκαταθέσθαι εἶναι λόγον ἀληθῆ, ὡς ἐπέγραψεν ὁ Κέλσος.

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About this text

Origen tells his patron Ambrose that Jesus met false witness with silence, that the lives of Christ’s true disciples are his defence, and that no argument can separate a believer from the love of God. He writes a reply to Celsus’s “True Doctrine” all the same, for those who have had no taste of faith in Christ and for those who are weak in faith.

Translated from the Greek of Koetschau, GCS 2–3 (1899), via the Perseus digital text, which serves as the base text. Each chapter was translated from the Greek and then checked clause by clause against it in an independent review. No earlier English translation was consulted.

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Translated from Koetschau GCS 2 – 3 (1899) — Greek (Greek · Preface, chapters 1 – 6)

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