Chapter IX.
But since he is manifestly guilty of falsehood in the statements which follow, let us examine his assertion when he says, "If all men wished to become Christians, the latter would not desire such a result." Now that the above statement is false is clear from this, that Christians do not neglect, as far as in them lies, to take measures to disseminate their doctrine throughout the whole world. Some of them, accordingly, have made it their business to itinerate not only through cities, but even villages and country houses, [3459] that they might make converts to God. And no one would maintain that they did this for the sake of gain, when sometimes they would not accept even necessary sustenance; or if at any time they were pressed by a necessity of this sort, were contented with the mere supply of their wants, although many were willing to share (their abundance) with them, and to bestow help upon them far above their need. At the present day, indeed, when, owing to the multitude of Christian believers, not only rich men, but persons of rank, and delicate and high-born ladies, receive the teachers of Christianity, some perhaps will dare to say that it is for the sake of a little glory [3460] that certain individuals assume the office of Christian instructors. It is impossible, however, rationally to entertain such a suspicion with respect to Christianity in its beginnings, when the danger incurred, especially by its teachers, was great; while at the present day the discredit attaching to it among the rest of mankind is greater than any supposed honour enjoyed among those who hold the same belief, especially when such honour is not shared by all. It is false, then, from the very nature of the case, to say that "if all men wished to become Christians, the latter would not desire such a result."
[3459] 'Epauleis.
[3460] Doxarion.
Chapter X.
But observe what he alleges as a proof of his statement: "Christians at first were few in number, and held the same opinions; but when they grew to be a great multitude, they were divided and separated, each wishing to have his own individual party: [3461] for this was their object from the beginning." That Christians at first were few in number, in comparison with the multitudes who subsequently became Christian, is undoubted; and yet, all things considered, they were not so very few. [3462] For what stirred up the envy of the Jews against Jesus, and aroused them to conspire against Him, was the great number of those who followed Him into the wilderness,--five thousand men on one occasion, and four thousand on another, having attended Him thither, without including the women and children. For such was the charm [3463] of Jesus' words, that not only were men willing to follow Him to the wilderness, but women also, forgetting [3464] the weakness of their sex and a regard for outward propriety [3465] in thus following their Teacher into desert places. Children, too, who are altogether unaffected by such emotions, [3466] either following their parents, or perhaps attracted also by His divinity, in order that it might be implanted within them, became His followers along with their parents. But let it be granted that Christians were few in number at the beginning, how does that help to prove that Christians would be unwilling to make all men believe the doctrine of the Gospel?
[3461] staseis idias.
[3462] kai toi ou pante esan oligoi.
[3463] iunx.
[3464] The reading in Spencer's and the Benedictine edition is hupotemnomenas, for which Lommatzsch reads hupomemnemenas.
[3465] kai to dokoun.
[3466] apathestata.
Chapter XI.
He says, in addition, that "all the Christians were of one mind," not observing, even in this particular, that from the beginning there were differences of opinion among believers regarding the meaning [3467] of the books held to be divine. At all events, while the apostles were still preaching, and while eye-witnesses of (the works of) Jesus were still teaching His doctrine, there was no small discussion among the converts from Judaism regarding Gentile believers, on the point whether they ought to observe Jewish customs, or should reject the burden of clean and unclean meats, as not being obligatory on those who had abandoned their ancestral Gentile customs, and had become believers in Jesus. Nay, even in the Epistles of Paul, who was contemporary with those who had seen Jesus, certain particulars are found mentioned as having been the subject of dispute,--viz., respecting the resurrection, [3468] and whether it were already past, and the day of the Lord, whether it were nigh at hand [3469] or not. Nay, the very exhortation to "avoid profane and vain babblings, and oppositions of science falsely so called: which some professing, have erred concerning the faith," [3470] is enough to show that from the very beginning, when, as Celsus imagines, believers were few in number, there were certain doctrines interpreted in different ways. [3471]
[3467] 'Ekdochen.
[3468] Cf. 1 Cor. xv. 12 sqq.
[3469] Cf. 2 Thess. ii. 2.
[3470] Cf. 1 Tim. vi. 20.
[3471] Tines parekdochai. [He admits the fact, but does not justify such oppositions.]