Chapter L.
Celsus has not explained how error accompanies the "becoming," or product of generation; nor has he expressed himself with sufficient clearness to enable us to compare his ideas with ours, and to pass judgment on them. But the prophets, who have given some wise suggestions on the subject of things produced by generation, tell us that a sacrifice for sin was offered even for new-born infants, as not being free from sin. [4798] They say, "I was shapen in iniquity, and in sin did my mother conceive me;" [4799] also, "They are estranged from the womb;" which is followed by the singular expression, "They go astray as soon as they are born, speaking lies." [4800] Besides, our wise men have such a contempt for all sensible objects, that sometimes they speak of all material things as vanity: thus, "For the creature was made subject to vanity, not willingly, but by reason of him that subjected the same in hope;" [4801] at other times as vanity of vanities, "Vanity of vanities, saith the Preacher, all is vanity." [4802] Who has given so severe an estimate of the life of the human soul here on earth, as he who says: "Verily every man at his best estate is altogether vanity?" [4803] He does not hesitate at all as to the difference between the present life of the soul and that which it is to lead hereafter. He does not say, "Who knows if to die is not to live, and if to live is not death" [4804] But he boldly proclaims the truth, and says, "Our soul is bowed down to the dust;" [4805] and, "Thou hast brought me into the dust of death;" [4806] and similarly, "Who will deliver me from the body of this death?" [4807] also, "Who will change the body of our humiliation." [4808] It is a prophet also who says, "Thou hast brought us down in a place of affliction;" [4809] meaning by the "place of affliction" this earthly region, to which Adam, that is to say, man, came after he was driven out of paradise for sin. Observe also how well the different life of the soul here and hereafter has been recognised by him who says, "Now we see in a glass, obscurely, but then face to face;" [4810] and, "Whilst we are in our home in the body, we are away from our home in the Lord;" wherefore "we are well content to go from our home in the body, and to come to our home with the Lord." [4811]
[4798] [The noteworthy testimony of the Alexandrian school to the doctrine of birth-sin.]
[4799] Ps. li. 5.
[4800] Ps. lviii. 3.
[4801] Rom. viii. 20.
[4802] Eccles. i. 2.
[4803] Ps. xxxix. 5.
[4804] Euripides. [See De la Rue's note ad loc. in his edition of Origen's Works. S.]
[4805] Ps. xliv. 25.
[4806] Ps. xxii. 15.
[4807] Rom. vii. 24.
[4808] Phil. iii. 21.
[4809] Ps. xliii. 20 (LXX.).
[4810] 1 Cor. xiii. 12.
[4811] 2 Cor. v. 6, 8.
Chapter LI.
But what need is there to quote any more passages against Celsus, in order to prove that his words contain nothing which was not said long before among themselves, since that has been sufficiently established by what we have said? It seems that what follows has some reference to this: "If you think that a Divine Spirit has descended from God to announce divine things to men, it is doubtless this same Spirit that reveals these truths; and it was under the same influence that men of old made known many important truths." But he does not know how great is the difference between those things and the clear and certain teaching of those who say to us, "Thine incorruptible spirit is in all things, wherefore God chasteneth them by little and little that offend;" [4812] and of those who, among their other instructions, teach us that words, "Receive ye the Holy Ghost," [4813] refer to a degree of spiritual influence higher than that in the passage, "Ye shall be baptized with the Holy Ghost not many days hence." [4814] But it is a difficult matter, even after much careful consideration, to perceive the difference between those who have received a knowledge of the truth and a notion of God at different intervals and for short periods of time, and those who are more fully inspired by God, who have constant communion with Him, and are always led by His Spirit. Had Celsus set himself to understand this, he would not have reproached as with ignorance, or forbidden us to characterize as "blind" those who believe that religion shows itself in such products of man's mechanical art as images. For every one who sees with the eyes of his soul serves the Divine Being in no other way than in that which leads him ever to have regard to the Creator of all, to address his prayers to Him alone, and to do all things as in the sight of God, who sees us altogether, even to our thoughts. Our earnest desire then is both to see for ourselves, and to be leaders of the blind, to bring them to the Word of God, that He may take away from their minds the blindness of ignorance. And if our actions are worthy of Him who taught His disciples, "Ye are the light of the world," [4815] and of the Word, who says, "The light shineth in darkness," [4816] then we shall be light to those who are in darkness; we shall give wisdom to those who are without it, and we shall instruct the ignorant.
[4812] Wisd. xii. 1, 2.
[4813] John xx. 22.
[4814] Acts i. 5.
[4815] Matt. v. 14.
[4816] John i. 5.