Part 2 (1/2)

”The disciples of Jesus, not being able to adduce any thing respecting him that was obviously manifest, falsely a.s.sert that he foreknew all things; and have written other things of a similar kind respecting lum.

This, however, is just the same as if some one should a.s.sert that a certain person is a just

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man, and notwithstanding this should show that he acted unjustly; that he is a pious man, and yet a murderer; and, though immortal, died; at the same time adding to all these a.s.sertions, that he had a foreknowledge of all things.

”These things Jesus said after he had previously declared that he was G.o.d, and it was entirely necessary that what he had predicted should take place. He therefore, though a G.o.d, induced his disciples and prophets, with whom he ate and drank, to become impious. It was, however, requisite that he should have been beneficial to all men, and particularly to his a.s.sociates. No one likewise would think of betraying the man, of whose table he had been a partaker. But here the a.s.sociate of the table of G.o.d became treacherous to him; G.o.d himself, which is still more absurd, making those who had been hospitably entertained by him to be his impious betrayers.”

The Jew in Celsus also says, that ”What is a.s.serted by the Jewish prophets may be much more probably adapted to ten thousand other persons than to Jesus. Besides, the prophets say, that he who was to come would be a great and powerful king, and would be the lord of the whole earth, and of all nations and armies: but no one would

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infer from such like symbols and rumours, and from such ign.o.ble arguments, that Christ is the son of G.o.d.

”As the sun, which illuminates all other things, first shows himself [to be the cause of light], thus also it is fit that this should have been done by the son of G.o.d*. But the Christians argue sophistically, when they say that the son of G.o.d is _the word itself_. And the accusation is strengthened by this, that _the word_ which was announced by the Christians to be the son of G.o.d, was not a pure and holy _word_, but a man who was most disgracefully punished and put to death.

”What ill.u.s.trious deed did Jesus accomplish worthy of a G.o.d, who beholds from on high with contempt [the trifling pursuits of] men, and derides and considers as sport terrestrial events?

”Why too did not Jesus, if not before, yet now at least, [i. e. when he was brought before Pilate,] exhibit some divine indication respecting himself; liberate himself from this ignominy, and punish those

* Celsus means that Christ should have given indubitable evidence, by his sayings, his deeds, and by all that happened to him, that he was the son of G.o.d.

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who had insulted both him and his father? What kind of ichor also or blood dropped from his crucified body? was it,.....such as from the blest immortals flows?”*

The Jew in Celsus further adds: ”Do you reproach us with this, O most faithful men, that we do not conceive Christ to be G.o.d, and that we do not accord with you in believing that he suffered these things for the benefit of mankind, in order that we also might despise punishment?

Neither did he persuade any one while he lived, not even his own disciples, that he should be punished, and suffer as he did: nor did he exhibit himself [though a G.o.d] as one liberated from all evils.

”Certainly you Christians will not say, that Christ, when he found that he could not induce the inhabitants on the surface of the earth to believe in his doctrines, descended to the infernal regions, in order that he might persuade those that dwelt there. But if inventing absurd apologies by which you are ridiculously deceived, what should hinder others also, who have perished miserably, from being ranked among angels of a more divine order?”

* See Iliad, V, ver. S40.

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The Jew in Celsus further observes, on comparing Christ with robbers, ”Some might in a similar manner unblus.h.i.+ngly say of a robber and a homicide, who was punished for his crimes, that he was not a robber but a G.o.d; for he predicted to his a.s.sociates that he should suffer what he did suffer.

”The disciples of Jesus, living with him, hearing his voice, and embracing his doctrines, when they saw that he was punished and put to death, neither died with nor for him, nor could be persuaded to despise punishment; but denied that they were his disciples. Why, therefore, do not you Christians [voluntarily] die with your master?”

The Jew in Celsus also says, that ”Jesus made converts of ten sailors, and most abandoned publicans; but did not even persuade all these to embrace his doctrines.

”Is it not also absurd in the extreme, that so many should believe in the doctrines of Christ now he is dead, though he was not able to persuade any one [genuinely] while he was living?

”But the Christians will say, We believe Jesus to be the son of G.o.d, because he cured the lame and the blind, and, as you a.s.sert, raised the dead.

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”O light and truth, which clearly proclaims in its own words, as you write, that other men, and these depraved and enchanters, will come among you, possessing similar miraculous powers! Christ also feigns that a certain being, whom he denominates Satan, will be the source of these nefarious characters: so that Christ himself does not deny that these arts possess nothing divine, and acknowledges that they are the works of depraved men. At the same time likewise, being compelled by truth, he discloses both the arts of others and his own. Is it not, therefore, a miserable thing, to consider, from the performance of the same deeds, this man to be a G.o.d, but others to be nothing more than enchanters? For why, employing his testimony, should we rather think those other workers of miracles to be more depraved than himself? Indeed Christ confesses that these arts are not indications of a divine nature, but of certain impostors, and perfectly wicked characters.”

After this, the Jew in Celsus says to his fellow-citizens who believed in Jesus, as follows: ”Let us grant you that Jesus predicted his resurrection: but how many others have employed such-like prodigies, in order by a fabulous narration to effect what they wished; persuading stupid auditors to believe in these miracles? Zamolxis among the