Chapter XV.
Celsus, in the next place, as one who has heard the subject of humility greatly talked about, [4357] but who has not been at the pains to understand it, [4358] would wish to speak evil of that humility which is practised among us, and imagines that it is borrowed from some words of Plato imperfectly understood, where he expresses himself in the Laws as follows: "Now God, according to the ancient account, having in Himself both the beginning and end and middle of all existing things, proceeds according to nature, and marches straight on. [4359] He is constantly followed by justice, which is the avenger of all breaches of the divine law: he who is about to become happy follows her closely in humility, and becomingly adorned." [4360] He did not observe, however, that in writers much older than Plato the following words occur in a prayer: "Lord, my heart is not haughty, nor mine eyes lofty, neither do I walk in great matters, nor in things too wonderful for me; if I had not been humble," [4361] etc. Now these words show that he who is of humble mind does not by any means humble himself in an unseemly or inauspicious manner, falling down upon his knees, or casting himself headlong on the ground, putting on the dress of the miserable, or sprinkling himself with dust. But he who is of humble mind in the sense of the prophet, while "walking in great and wonderful things," which are above his capacity--viz., those doctrines that are truly great, and those thoughts that are wonderful--"humbles himself under the mighty hand of God." If there are some, however, who through their stupidity [4362] have not clearly understood the doctrine of humiliation, and act as they do, it is not our doctrine which is to be blamed; but we must extend our forgiveness to the stupidity [4363] of those who aim at higher things, and owing to their fatuity of mind [4364] fail to attain them. He who is "humble and becomingly adorned," is so in a greater degree than Plato's "humble and becomingly adorned" individual: for he is becomingly adorned, on the one hand, because "he walks in things great and wonderful," which are beyond his capacity; and humble, on the other hand, because, while being in the midst of such, he yet voluntarily humbles himself, not under any one at random, but under "the mighty hand of God," through Jesus Christ, the teacher of such instruction, "who did not deem equality with God a thing to be eagerly clung to, but made Himself of no reputation, and took on Him the form of a servant, and being found in fashion as a man, humbled Himself, and became obedient unto death, even the death of the cross." [4365] And so great is this doctrine of humiliation, that it has no ordinary individual as its teacher; but our great Saviour Himself says: "Learn of Me, for I am meek and lowly of heart, and ye shall find rest for your souls." [4366]
[4357] hos periechetheis ta peri tapeinophrosunes.
[4358] me epimelos auten noesas.
[4359] eutheia perainei kata phusin paraporeuomenos.
[4360] Plato, de Legibus, iv. p. 716.
[4361] Ps. cxxxi. 1, 2 (LXX.). The clause, "If I had not been humble," seems to belong to the following verse.
[4362] te idioteia.
[4363] te idioteia.
[4364] dia ton idiotismon.
[4365] Cf. Phil. ii. 6, 8.
[4366] Cf. Matt. xi. 20.
Chapter XVI.
In the next place, with regard to the declaration of Jesus against rich men, when He said, "It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God," [4367] Celsus alleges that this saying manifestly proceeded from Plato, and that Jesus perverted the words of the philosopher, which were, that "it was impossible to be distinguished for goodness, and at the same time for riches." [4368] Now who is there that is capable of giving even moderate attention to affairs--not merely among the believers on Jesus, but among the rest of mankind--that would not laugh at Celsus, on hearing that Jesus, who was born and brought up among the Jews, and was supposed to be the son of Joseph the carpenter, and who had not studied literature--not merely that of the Greeks, but not even that of the Hebrews--as the truth-loving Scriptures testify regarding Him, [4369] had read Plato, and being pleased with the opinion he expressed regarding rich men, to the effect that "it was impossible to be distinguished for goodness and riches at the same time," had perverted this, and changed it into, "It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God!" Now, if Celsus had not perused the Gospels in a spirit of hatred and dislike, but had been imbued with a love of truth, he would have turned his attention to the point why a camel--that one of animals which, as regards its physical structure, is crooked--was chosen as an object of comparison with a rich man, and what signification the "narrow eye of a needle" had for him who saw that "strait and narrow was the way that leadeth unto life;" [4370] and to this point also, that this animal. according to the law, is described as "unclean," having one element of acceptability, viz. that it ruminates, but one of condemnation, viz., that it does not divide the hoof. He would have inquired, moreover, how often the camel was adduced as an object of comparison in the sacred Scriptures, and in reference to what objects, that he might thus ascertain the meaning of the Logos concerning the rich men. Nor would he have left without examination the fact that "the poor" are termed "blessed" by Jesus, while "the rich" are designated as "miserable;" and whether these words refer to the rich and poor who are visible to the senses, or whether there is any kind of poverty known to the Logos which is to be deemed "altogether blessed," and any rich man who is to be wholly condemned. For even a common individual would not thus indiscriminately have praised the poor, many of whom lead most wicked lives. But on this point we have said enough.
[4367] Cf. Matt. xix. 24.
[4368] Cf. Plato, de Legibus, v. p. 743.
[4369] Cf. Matt. xiii. 54, Mark vi. 2, and John vii. 15.
[4370] Cf. Matt. vii. 14.