Chapter XXXV.
It is our practice, indeed, to make use of the words of the prophets, who demonstrate that Jesus is the Christ predicted by them, and who show from the prophetic writings the events in the Gospels regarding Jesus have been fulfilled. But when Celsus speaks of "circles upon circles," (he perhaps borrowed the expression) from the aforementioned heresy, which includes in one circle (which they call the soul of all things, and Leviathan) the seven circles of archontic demons, or perhaps it arises from misunderstanding the preacher, when he says: "The wind goeth in a circle of circles, and returneth again upon its circles." [4459] The expression, too, "effluents of an earthly church and of circumcision," was probably taken from the fact that the church on earth was called by some an effluent from a heavenly church and a better world; and that the circumcision described in the law was a symbol of the circumcision performed there, in a certain place set apart for purification. The adherents of Valentinus, moreover, in keeping with their system of error, [4460] give the name of Prunicos to a certain kind of wisdom, of which they would have the woman afflicted with the twelve years' issue of blood to be the symbol; so that Celsus, who confuses together all sorts of opinions--Greek, Barbarian, and Heretical--having heard of her, asserted that it was a power flowing forth from one Prunicos, a virgin. The "living soul," again, is perhaps mysteriously referred by some of the followers of Valentinus to the being whom they term the psychic [4461] creator of the world; or perhaps, in contradistinction to a "dead" soul, the "living" soul is termed by some, not inelegantly, [4462] the soul of "him who is saved." I know nothing, however, of a "heaven which is said to be slain," or of an "earth slaughtered by the sword," or of many persons slain in order that they might live; for it is not unlikely that these were coined by Celsus out of his own brain.
[4459] Eccles. i. 6. (literally rendered). [Modern science demonstrates this physical truth.]
[4460] kata ten peplaneenen heauton sophian.
[4461] psuchikon demiourgon.
[4462] ouk agennos.
Chapter XXXVI.
We would say, moreover, that death ceases in the world when the sin of the world dies, referring the saying to the mystical words of the apostle, which run as follows: "When He shall have put all enemies under His feet, then the last enemy that shall be destroyed is death." [4463] And also: "When this corruptible shall have put on incorruption, then shall be brought to pass the saying that is written, Death is swallowed up in victory." [4464] The "strait descent," [4465] again, may perhaps be referred by those who hold the doctrine of transmigration of souls to that view of things. And it is not incredible that the gates which are said to open spontaneously are referred obscurely by some to the words, "Open to me the gates of righteousness, that I may go into them, and praise the Lord; this gate of the Lord, into it the righteous shall enter;" [4466] and again, to what is said in the ninth psalm, "Thou that liftest me up from the gates of death, that I may show forth all Thy praise in the gates of the daughter of Zion." [4467] The Scripture further gives the name of "gates of death" to those sins which lead to destruction, as it terms, on the contrary, good actions the "gates of Zion." So also "the gates of righteousness," which is an equivalent expression to "the gates of virtue," and these are ready to be opened to him who follows after virtuous pursuits. The subject of the "tree of life" will be more appropriately explained when we interpret the statements in the book of Genesis regarding the paradise planted by God. Celsus, moreover, has often mocked at the subject of a resurrection,--a doctrine which he did not comprehend; and on the present occasion, not satisfied with what he has formerly said, he adds, "And there is said to be a resurrection of the flesh by means of the tree;" not understanding, I think, the symbolical expression, that "through the tree came death, and through the tree comes life," [4468] because death was in Adam, and life in Christ. He next scoffs at the "tree," assailing it on two grounds, and saying, "For this reason is the tree introduced, either because our teacher was nailed to a cross, or because he was a carpenter by trade;" not observing that the tree of life is mentioned in the Mosaic writings, and being blind also to this, that in none of the Gospels current in the Churches [4469] is Jesus Himself ever described as being a carpenter. [4470]
[4463] Cf. 1 Cor. xv. 25, 26.
[4464] Cf. 1 Cor. xv. 54; cf. Hos. xiii. 14.
[4465] kathodon stenen.
[4466] Cf. Ps. cxviii. 19, 20.
[4467] Cf. Ps. ix. 13, 14.
[4468] Cf. 1 Cor. xv. 22.
[4469] [See note supra, p. 582. S.]
[4470] Cf., however, Mark vi. 3. [Some mss., though not of much value, have the reading here (Mark vi. 3), "Is not this the carpenter's son, the son of Mary?" Origen seems to have so read the evangelist. See Alford, in loc. S.]