Origen’s Against Celsus Book Three

Origen Adamantius, born around A.D. 185 in Alexandria to Christian parents, grew up learning Greek literature and, by his father Leonides’ prescription, memorized the Scriptures daily. At seventeen Leonides was martyred and were it not for his mother’s intervention Origen would have joined him. With the family property taken by the government, Origen provided for his mother and six brothers by teaching grammar and rhetoric. Due to his literary ability and the love which he showed to the martyrs, the Bishop in Alexandria appointed Origen at eighteen as master in the Catechetical School.

Through his life Origen spent much time devoted to scripture, living as an ascetic, and instructing others in Christianity. His was a speculative mind, and not being satisfied with the plain meaning of Scripture he approached the Holy Word with a spiritual and allegorical lens. At some point he became friends with a wealthy individual, Ambrosias, who provided Origen with the funds and scribes to produce and distribute what became over six thousand works. Because of the proliferation of his writings, his many students, and his success in bringing heretics back into the fold of God, Origen remains perhaps the most influential theologian of the pre-Nicene period. 

Origen’s life was not without controversy. At one point, while a layman, he expounded the Scriptures to church leadership, angering Demetrius, Bishop of the Church in Alexandria. Another time he was given official office in the Church while passing through Palestine. This once again angered Dimetrius who, with the support of Church leadership and possibly due to the heterodox nature of some of Origen’s speculative views, excommunicated him from fellowship with the Church in Alexandria. He retired to Caesarea where he continued to write and teach until being imprisoned and tortured in 249 due to an outbreak of persecution. This weakened his body and he died several years later at 70 years of age.

Here we have book three of Origen’s Against Celsus. This eight book series was penned in response to what Celsus styled a true discourse against the Christian faith. Commissioned by his benefactor, Ambrosias, Origen appears to have begun the project somewhat reluctantly. He felt that the words of Celsus posed no serious threat to believers, but ultimately accepted the project to protect those of weaker faith. 

Despite these initial misgivings Origen brings the full force of his intellect to bear against Celsus. His thorough, pedantic, and somewhat speculative, nature is on full display as Origen walks point by point through Celsus’ criticism of Christianity. While this thorough treatment makes the writing a bit tedious to read, it also provides ample opportunity to become better acquainted with one of the great thinkers in the pre Nicene period. 

Celsus’ work is far more intricate and thought out when compared to previous criticisms of Christianity. Unlike the Gnostic systems refuted by Irenaeus or the somewhat laughable claims made in Minucius Felix’s Octavius, Celsus’ attack is more sophisticated and attempts to disprove Christianity on its own terms. The mere fact that Celsus felt the need to create a logical, scholarly discourse against the Church demonstrates just how far the Faith had come in around two hundred years.

In responding, Origen relies heavily on Scripture as a source of authority, producing passages from the Old and New Testaments to demonstrate the superiority of the Christian Faith. In doing so, he gives us a taste of his particular hermeneutic. Origen understands the Bible to contain allegory and spiritual truth, differing from the more literalist interpretation employed by Tertullian. At times his insights can be quite profound. Other times, however, his attempt to draw out spiritual principles from the text leads him into speculation and conjecture.

For example, Origen’s defense of Christ's divine and human natures is inspiring and rings true today. On the other hand, in attempting to solve the problem of free will or describing the nature of demons he ends up going far beyond what the Scriptures teach. I believe that in these cases, however, it is not immediately clear from the text whether Origen intended for these speculations to be taken as orthodox truth or as merely a plausible resolution to the problem at hand. 

Finally, throughout his response Origen consistently ties the superiority of Christianity to the virtue present in the faith, works, and lives of its adherents. Much like Justin and Tertullian before he points to the power of changed lives as a living proof of the validity of faith in Christ. While Origen perhaps leans into this more than modern apologists today, it nonetheless serves as a consistent witness that the character of our walk is intended to glorify God and display the power of His name.

If you would like to read more of the writings of the Early Christian Fathers, please visit ccel.org to view the full collection.