Chapter LXXIV.
After this he returns to the subject of Marcion's opinions (having already spoken frequently of them), and states some of them correctly, while others he has misunderstood; these, however, it is not necessary for us to answer or refute. Again, after this he brings forward the various arguments that may be urged on Marcion's behalf, and also against him, enumerating what the opinions are which exonerate him from the charges, and what expose him to them; and when he desires to support the statement which declares that Jesus has been the subject of prophecy,--in order to found a charge against Marcion and his followers,--he distinctly asks, "How could he, who was punished in such a manner, be shown to be God's Son, unless these things had been predicted of him?" He next proceeds to jest, and, as his custom is, to pour ridicule upon the subject, introducing "two sons of God, one the son of the Creator, [4661] and the other the son of Marcion's God; and he portrays their single combats, saying that the Theomachies of the Fathers are like the battles between quails; [4662] or that the Fathers, becoming useless through age, and falling into their dotage [4663] do not meddle at all with one another, but leave their sons to fight it out." The remark which he made formerly we will turn against himself: "What old woman would not be ashamed to lull a child to sleep with such stories as he has inserted in the work which he entitles A True Discourse? For when he ought seriously [4664] to apply himself to argument, he leaves serious argument aside, and betakes himself to jesting and buffoonery, imagining that he is writing mimes or scoffing verses; not observing that such a method of procedure defeats his purpose, which is to make us abandon Christianity and give in our adherence to his opinions, which, perhaps, had they been stated with some degree of gravity, [4665] would have appeared more likely to convince, whereas since he continues to ridicule, and scoff, and play the buffoon, we answer that it is because he has no argument of weight [4666] (for such he neither had, nor could understand) that he has betaken himself to such drivelling." [4667]
[4661] tou demiourgou.
[4662] ortugon.
[4663] lerountas.
[4664] pragmatikos.
[4665] esemnologei.
[4666] semnon logon.
[4667] tosauten phluarian.
Chapter LXXV.
To the preceding remarks he adds the following: "Since a divine Spirit inhabited the body (of Jesus), it must certainly have been different from that of other beings, in respect of grandeur, or beauty, or strength, or voice, or impressiveness, [4668] or persuasiveness. For it is impossible that He, to whom was imparted some divine quality beyond other beings, should not differ from others; whereas this person did not differ in any respect from another, but was, as they report, little, and ill-favoured, and ignoble." [4669] Now it is evident by these words, that when Celsus wishes to bring a charge against Jesus, he adduces the sacred writings, as one who believed them to be writings apparently fitted to afford a handle for a charge against Him; but wherever, in the same writings, statements would appear to be made opposed to those charges which are adduced, he pretends not even to know them! There are, indeed, admitted to be recorded some statements respecting the body of Jesus having been "ill-favoured;" not, however, "ignoble," as has been stated, nor is there any certain evidence that he was "little." The language of Isaiah runs as follows, who prophesied regarding Him that He would come and visit the multitude, not in comeliness of form, nor in any surpassing beauty: "Lord, who hath believed our report, and to whom was the arm of the Lord revealed? He made announcement before Him, as a child, as a root in a thirsty ground. He has no form nor glory, and we beheld Him, and He had no form nor beauty; but His form was without honour, and inferior to that of the sons of men." [4670] These passages, then, Celsus listened to, because he thought they were of use to him in bringing a charge against Jesus; but he paid no attention to the words of the forty-fifth Psalm, and why it is then said, "Gird Thy sword upon Thy thigh, O most mighty, with Thy comeliness and beauty; and continue, and prosper, and reign." [4671]
[4668] kataplexin.
[4669] agenes.
[4670] Cf. Isa. liii. 1-3 (LXX.). [See Bishop Pearson's Exposition of the Creed, Art. II., note. S.]
[4671] Cf. Ps. xlv. 3, 4 (LXX.).