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Tiresias: The Ancient Mediterranean Religions Source Database



8413
Origen, Against Celsus, 3.22-3.24


nanBut this low jester Celsus, omitting no species of mockery and ridicule which can be employed against us, mentions in his treatise the Dioscuri, and Hercules, and Æsculapius, and Dionysus, who are believed by the Greeks to have become gods after being men, and says that we cannot bear to call such beings gods, because they were at first men, and yet they manifested many noble qualifies, which were displayed for the benefit of mankind, while we assert that Jesus was seen after His death by His own followers; and he brings against us an additional charge, as if we said that He was seen indeed, but was only a shadow! Now to this we reply, that it was very artful of Celsus not here clearly to indicate that he did not regard these beings as gods, for he was afraid of the opinion of those who might peruse his treatise, and who might suppose him to be an atheist; whereas, if he had paid respect to what appeared to him to be the truth, he would not have feigned to regard them as gods. Now to either of the allegations we are ready with an answer. Let us, accordingly, to those who do not regard them as gods reply as follows: These beings, then, are not gods at all; but agreeably to the view of those who think that the soul of man perishes immediately (after death), the souls of these men also perished; or according to the opinion of those who say that the soul continues to subsist or is immortal, these men continue to exist or are immortal, and they are not gods but heroes, - or not even heroes, but simply souls. If, then, on the one hand, you suppose them not to exist, we shall have to prove the doctrine of the soul's immortality, which is to us a doctrine of pre-eminent importance; if, on the other hand, they do exist, we have still to prove the doctrine of immortality, not only by what the Greeks have so well said regarding it, but also in a manner agreeable to the teaching of Holy Scripture. And we shall demonstrate that it is impossible for those who were polytheists during their lives to obtain a better country and position after their departure from this world, by quoting the histories that are related of them, in which is recorded the great dissoluteness of Hercules, and his effeminate bondage with Omphale, together with the statements regarding Æsculapius, that their Zeus struck him dead by a thunderbolt. And of the Dioscuri, it will be said that they die often - At one time live on alternate days, and at anotherDie, and obtain honour equally with the gods. How, then, can they reasonably imagine that one of these is to be regarded as a god or a hero?


nanBut we, in proving the facts related of our Jesus from the prophetic Scriptures, and comparing afterwards His history with them, demonstrate that no dissoluteness on His part is recorded. For even they who conspired against Him, and who sought false witnesses to aid them, did not find even any plausible grounds for advancing a false charge against Him, so as to accuse Him of licentiousness; but His death was indeed the result of a conspiracy, and bore no resemblance to the death of Æsculapius by lightning. And what is there that is venerable in the madman Dionysus, and his female garments, that he should be worshipped as a god? And if they who would defend such beings betake themselves to allegorical interpretations, we must examine each individual instance, and ascertain whether it is well founded, and also in each particular case, whether those beings can have a real existence, and are deserving of respect and worship who were torn by the Titans, and cast down from their heavenly throne. Whereas our Jesus, who appeared to the members of His own troop - for I will take the word that Celsus employs - did really appear, and Celsus makes a false accusation against the Gospel in saying that what appeared was a shadow. And let the statements of their histories and that of Jesus be carefully compared together. Will Celsus have the former to be true, but the latter, although recorded by eye-witnesses who showed by their acts that they clearly understood the nature of what they had seen, and who manifested their state of mind by what they cheerfully underwent for the sake of His Gospel, to be inventions? Now, who is there that, desiring to act always in conformity with right reason, would yield his assent at random to what is related of the one, but would rush to the history of Jesus, and without examination refuse to believe what is recorded of Him?


nanAnd again, when it is said of Æsculapius that a great multitude both of Greeks and Barbarians acknowledge that they have frequently seen, and still see, no mere phantom, but Æsculapius himself, healing and doing good, and foretelling the future; Celsus requires us to believe this, and finds no fault with the believers in Jesus, when we express our belief in such stories, but when we give our assent to the disciples, and eye-witnesses of the miracles of Jesus, who clearly manifest the honesty of their convictions (because we see their guilelessness, as far as it is possible to see the conscience revealed in writing), we are called by him a set of silly individuals, although he cannot demonstrate that an incalculable number, as he asserts, of Greeks and Barbarians acknowledge the existence of Æsculapius; while we, if we deem this a matter of importance, can clearly show a countless multitude of Greeks and Barbarians who acknowledge the existence of Jesus. And some give evidence of their having received through this faith a marvellous power by the cures which they perform, revoking no other name over those who need their help than that of the God of all things, and of Jesus, along with a mention of His history. For by these means we too have seen many persons freed from grievous calamities, and from distractions of mind, and madness, and countless other ills, which could be cured neither by men nor devils.


Intertexts (texts cited often on the same page as the searched text):

24 results
1. Plato, Letters, None (5th cent. BCE - 4th cent. BCE)

2. Cicero, On Laws, 2.19 (2nd cent. BCE - 1st cent. BCE)

3. Cicero, On The Nature of The Gods, 2.62, 3.39 (2nd cent. BCE - 1st cent. BCE)

2.62. Those gods therefore who were the authors of various benefits owned their deification to the value of the benefits which they bestowed, and indeed the names that I just now enumerated express the various powers of the gods that bear them. "Human experience moreover and general custom have made it a practice to confer the deification of renown and gratitude upon of distinguished benefactors. This is the origin of Hercules, of Castor and Pollux, of Aesculapius, and also of Liber (I mean Liber the son of Semele, not the Liber whom our ancestors solemnly and devoutly consecrated with Ceres and Libera, the import of which joint consecration may be gathered from the mysteries; but Liber and Libera were so named as Ceres' offspring, that being the meaning of our Latin word liberi — a use which has survived in the case of Libera but not of Liber) — and this is also the origin of Romulus, who is believed to be the same as Quirinus. And these benefactors were duly deemed divine, as being both supremely good and immortal, because their souls survived and enjoyed eternal life. 3.39. God then is neither rational nor possessed of any of the virtues: but such a god is inconceivable! "In fact, when I reflect upon the utterances of the Stoics, I cannot despise the stupidity of the vulgar and the ignorant. With the ignorant you get superstitions like the Syrians' worship of a fish, and the Egyptian's deification of almost every species of animal; nay, even in Greece they worship a number of deified human beings, Alabandus at Alabanda, Tennes at Tenedos, Leucothea, formerly Ino, and her son Palaemon throughout the whole of Greece, as also Hercules, Aesculapius, the sons of Tyndareus; and with our own people Romulus and many others, who are believed to have been admitted to celestial citizenship in recent times, by a sort of extension of the franchise!
4. Cicero, Republic, 3.28.40 (2nd cent. BCE - 1st cent. BCE)

5. Septuagint, Wisdom of Solomon, 14.15-14.16 (2nd cent. BCE - 1st cent. BCE)

14.15. For a father, consumed with grief at an untimely bereavement,made an image of his child, who had been suddenly taken from him;and he now honored as a god what was once a dead human being,and handed on to his dependents secret rites and initiations. 14.16. Then the ungodly custom, grown strong with time, was kept as a law,and at the command of monarchs graven images were worshiped.
6. Diodorus Siculus, Historical Library, 6.1 (1st cent. BCE - 1st cent. BCE)

6.1. 1.  The foregoing is told by Diodorus in the Third Book of his history. And the same writer, in the sixth Book as well, confirms the same view regarding the gods, drawing from the writing of Euhemerus of Messenê, and using the following words:,2.  "As regards the gods, then, men of ancient times have handed down to later generations two different conceptions: Certain of the gods, they say, are eternal and imperishable, such as the sun and moon and the other stars of the heavens, and the winds as well and whatever else possesses a nature similar to theirs; for of each of these the genesis and duration are from everlasting to everlasting. But the other gods, we are told, were terrestrial beings who attained to immortal honour and fame because of their benefactions to mankind, such as Heracles, Dionysus, Aristaeus, and the others who were like them.,3.  Regarding these terrestrial gods many and varying accounts have been handed down by the writers of history and mythology; of the historians, Euhemerus, who composed the Sacred History, has written a special treatise about them, while, of the writers of myths, Homer and Hesiod and Orpheus and the others of their kind have invented rather monstrous stories about the gods. But for our part, we shall endeavour to run over briefly the accounts which both groups of writers have given, aiming at due proportion in our exposition.,4.  "Now Euhemerus, who was a friend of King Cassander and was required by him to perform certain affairs of state and to make great journeys abroad, says that he travelled southward as far as the ocean; for setting sail from Arabia the Blest he voyaged through the ocean for a considerable number of days and was carried to the shore of some islands in the sea, one of which bore the name of Panchaea. On this island he saw the Panchaeans who dwell there, who excel in piety and honour the gods with the most magnificent sacrifices and with remarkable votive offerings of silver and of gold.,5.  The island is sacred to the gods, and there are a number of other objects on it which are admired both for their antiquity and for the great skill of their workmanship, regarding which severally we have written in the preceding Books.,6.  There is also on the island, situated upon an exceedingly high hill, a sanctuary of Zeus Triphylius, which was established by him during the time when he was king of all the inhabited world and was still in the company of men.,7.  And in this temple there is a stele of gold on which is inscribed in summary, in the writing employed by the Panchaeans, the deeds of Uranus and Cronus and Zeus.,8.  "Euhemerus goes on to say that Uranus was the first to be king, that he was an honourable man and beneficent, who was versed in the movement of the stars, and that he was also the first to honour the gods of the heavens with sacrifices, whence he was called Uranus or "Heaven.",9.  There were born to him by his wife Hestia two sons, Titan and Cronus, and two daughters, Rhea and Demeter. Cronus became king after Uranus, and marrying Rhea he begat Zeus and Hera and Poseidon. And Zeus, on succeeding to the kingship, married Hera and Demeter and Themis, and by them he had children, the Curetes by the first named, Persephonê by the second, and Athena by the third.,10.  And going to Babylon he was entertained by Belus, and after that he went to the island of Panchaea, which lies in the ocean, and here he set up an altar to Uranus, the founder of his family. From there he passed through Syria and came to Casius, who was ruler of Syria at that time, and who gave his name to Mt. Casius. And coming to Cilicia he conquered in battle Cilix, the governor of the region, and he visited very many other nations, all of which paid honour to him and publicly proclaimed him a god.",11.  After recounting what I have given and more to the same effect about the gods, as if about mortal men, Diodorus goes on to say: "Now regarding Euhemerus, who composed the Sacred History, we shall rest content with what has been said, and shall endeavour to run over briefly the myths which the Greeks recount concerning the gods, as they are given by Hesiod and Homer and Orpheus." Thereupon Diodorus goes on to add the myths as the poets give them.
7. Plutarch, Fragments, 157 (1st cent. CE - 2nd cent. CE)

8. Plutarch, Fragments, 157 (1st cent. CE - 2nd cent. CE)

9. Athenagoras, Apology Or Embassy For The Christians, 30, 29 (2nd cent. CE - 2nd cent. CE)

29. But among the Greeks, also, those who are eminent in poetry and history say the same thing. Thus of Heracles:- That lawless wretch, that man of brutal strength, Deaf to Heaven's voice, the social rite transgressed. Such being his nature, deservedly did he go mad, and deservedly did he light the funeral pile and burn himself to death. of Asklepius, Hesiod says:- The mighty father both of gods and men Was filled with wrath, and from Olympus' top With flaming thunderbolt cast down and slew Latona's well-lov'd son - such was his ire. And Pindar: - But even wisdom is ensnared by gain. The brilliant bribe of gold seen in the hand Ev'n him perverted: therefore Kronos' son With both hands quickly stopp'd his vital breath, And by a bolt of fire ensured his doom. Either, therefore, they were gods and did not hanker after gold - O gold, the fairest prize to mortal men, Which neither mother equals in delight, Nor children dear - for the Deity is in want of nought, and is superior to carnal desire, nor did they die; or, having been born men, they were wicked by reason of ignorance, and overcome by love of money. What more need I say, or refer to Castor, or Pollux, or Amphiaraus, who, having been born, so to speak, only the other day, men of men, are looked upon as gods, when they imagine even Ino after her madness and its consequent sufferings to have become a goddess? Sea-rovers will her name Leucothea. And her son:- August Pal mon, sailors will invoke.
10. Clement of Alexandria, Exhortation To The Greeks, 2.13-2.14, 2.24 (2nd cent. CE - 3rd cent. CE)

11. Irenaeus, Refutation of All Heresies, 1.25.6 (2nd cent. CE - 3rd cent. CE)

12. Justin, First Apology, 54.9 (2nd cent. CE - 2nd cent. CE)

21. And when we say also that the Word, who is the first-birth of God, was produced without sexual union, and that He, Jesus Christ, our Teacher, was crucified and died, and rose again, and ascended into heaven, we propound nothing different from what you believe regarding those whom you esteem sons of Jupiter. For you know how many sons your esteemed writers ascribed to Jupiter: Mercury, the interpreting word and teacher of all; Æsculapius, who, though he was a great physician, was struck by a thunderbolt, and so ascended to heaven; and Bacchus too, after he had been torn limb from limb; and Hercules, when he had committed himself to the flames to escape his toils; and the sons of Leda, and Dioscuri; and Perseus, son of Danae; and Bellerophon, who, though sprung from mortals, rose to heaven on the horse Pegasus. For what shall I say of Ariadne, and those who, like her, have been declared to be set among the stars? And what of the emperors who die among yourselves, whom you deem worthy of deification, and in whose behalf you produce some one who swears he has seen the burning C sar rise to heaven from the funeral pyre? And what kind of deeds are recorded of each of these reputed sons of Jupiter, it is needless to tell to those who already know. This only shall be said, that they are written for the advantage and encouragement of youthful scholars; for all reckon it an honourable thing to imitate the gods. But far be such a thought concerning the gods from every well-conditioned soul, as to believe that Jupiter himself, the governor and creator of all things, was both a parricide and the son of a parricide, and that being overcome by the love of base and shameful pleasures, he came in to Ganymede and those many women whom he had violated and that his sons did like actions. But, as we said above, wicked devils perpetrated these things. And we have learned that those only are deified who have lived near to God in holiness and virtue; and we believe that those who live wickedly and do not repent are punished in everlasting fire.
13. Justin, Dialogue With Trypho, 69.3 (2nd cent. CE - 2nd cent. CE)

14. Lucian, Alexander The False Prophet, 21, 25, 44, 1 (2nd cent. CE - 2nd cent. CE)

15. Pliny The Younger, Letters, 10.34 (2nd cent. CE - 2nd cent. CE)

10.34. Trajan to Pliny. You have conceived the idea that a guild of firemen might be formed in Nicomedia on the model of various others already existing. But it is to be remembered that your province of Bithynia, and especially city states like Nicomedia, are the prey of factions. Whatever name we may give to those who form an association, and whatever the reason of the association may be, they will soon degenerate into secret societies. It is better policy to provide appliances for mastering conflagrations and encourage property owners to make use of them, and, if occasion demands, press the crowd which collects into the same service.
16. Pliny The Younger, Letters, 10.34 (2nd cent. CE - 2nd cent. CE)

10.34. Trajan to Pliny. You have conceived the idea that a guild of firemen might be formed in Nicomedia on the model of various others already existing. But it is to be remembered that your province of Bithynia, and especially city states like Nicomedia, are the prey of factions. Whatever name we may give to those who form an association, and whatever the reason of the association may be, they will soon degenerate into secret societies. It is better policy to provide appliances for mastering conflagrations and encourage property owners to make use of them, and, if occasion demands, press the crowd which collects into the same service.
17. Tertullian, Apology, 13.9 (2nd cent. CE - 3rd cent. CE)

18. Eusebius of Caesarea, Ecclesiastical History, 6.36.1-6.36.2 (3rd cent. CE - 4th cent. CE)

6.36.1. At this time, as the faith extended and our doctrine was proclaimed boldly before all, Origen, being, as they say, over sixty years old, and having gained great facility by his long practice, very properly permitted his public discourses to be taken down by stenographers, a thing which he had never before allowed. 6.36.2. He also at this time composed a work of eight books in answer to that entitled True Discourse, which had been written against us by Celsus the Epicurean, and the twenty-five books on the Gospel of Matthew, besides those on the Twelve Prophets, of which we have found only twenty-five.
19. Eusebius of Caesarea, Preparation For The Gospel, 3.1.1 (3rd cent. CE - 4th cent. CE)

20. Lactantius, Divine Institutes, 1.9, 1.15 (3rd cent. CE - 4th cent. CE)

1.15. Now, since it is evident from these things that they were men, it is not difficult to see in what manner they began to be called gods. For if there were no kings before Saturn or Uranus, on account of the small number of men who lived a rustic life without any ruler, there is no doubt but in those times men began to exalt the king himself, and his whole family, with the highest praises and with new honours, so that they even called them gods; whether on account of their wonderful excellence, men as yet rude and simple really entertained this opinion, or, as is commonly the case, in flattery of present power, or on account of the benefits by which they were set in order and reduced to a civilized state. Afterwards the kings themselves, since they were beloved by those whose life they had civilized, after their death left regret of themselves. Therefore men formed images of them, that they might derive some consolation from the contemplation of their likenesses; and proceeding further through love of their worth, they began to reverence the memory of the deceased, that they might appear to be grateful for their services, and might attract their successors to a desire of ruling well. And this Cicero teaches in his treatise on the Nature of the Gods, saying But the life of men and common intercourse led to the exalting to heaven by fame and goodwill men who were distinguished by their benefits. On this account Hercules, on this Castor and Pollux, Æsculapius and Liber were ranked with the gods. And in another passage: And in most states it may be understood, that for the sake of exciting valour, or that the men most distinguished for bravery might more readily encounter danger on account of the state, their memory was consecrated with the honour paid to the immortal gods. It was doubtless on this account that the Romans consecrated their C sars, and the Moors their kings. Thus by degrees religious honours began to be paid to them; while those who had known them, first instructed their own children and grandchildren, and afterwards all their posterity, in the practice of this rite. And yet these great kings, on account of the celebrity of their name, were honoured in all provinces. But separate people privately honoured the founders of their nation or city with the highest veneration, whether they were men distinguished for bravery, or women admirable for chastity; as the Egyptians honoured Isis, the Moors Juba, the Macedonians Cabirus, the Carthaginians Uranus, the Latins Faunus, the Sabines Sancus, the Romans Quirinus. In the same manner truly Athens worshipped Minerva, Samos Juno, Paphos Venus, Lemnos Vulcan, Naxos Liber, and Delos Apollo. And thus various sacred rites have been undertaken among different peoples and countries, inasmuch as men desire to show gratitude to their princes, and cannot find out other honours which they may confer upon the dead. Moreover, the piety of their successors contributed in a great degree to the error; for, in order that they might appear to be born from a divine origin, they paid divine honours to their parents, and ordered that they should be paid by others. Can any one doubt in what way the honours paid to the gods were instituted, when he reads in Virgil the words of Æneas giving commands to his friends: - Now with full cups libation pour To mighty Jove, whom all adore, Invoke Anchises' blessed soul.And he attributes to him not only immortality, but also power over the winds: - Invoke the winds to speed our flight, And pray that he we hold so dear May take our offerings year by year, Soon as our promised town we raise, In temples sacred to his praise.In truth, Liber and Pan, and Mercury and Apollo, acted in the same way respecting Jupiter, and afterwards their successors did the same respecting them. The poets also added their influence, and by means of poems composed to give pleasure, raised them to the heaven; as is the case with those who flatter kings, even though wicked, with false panegyrics. And this evil originated with the Greeks, whose levity being furnished with the ability and copiousness of speech, excited in an incredible degree mists of falsehoods. And thus from admiration of them they first undertook their sacred rites, and handed them down to all nations. On account of this vanity the Sibyl thus rebukes them:- Why do you trust, O Greece, to princely men? Why do you offer empty gifts to the dead? You offer to idols; this error who suggested, That you should leave the presence of the mighty God, And make these offerings?Marcus Tullius, who was not only an accomplished orator, but also a philosopher, since he alone was an imitator of Plato, in that treatise in which he consoled himself concerning the death of his daughter, did not hesitate to say that those gods who were publicly worshipped were men. And this testimony of his ought to be esteemed the more weighty, because he held the priesthood of the augurs, and testifies that he worships and venerates the same gods. And thus within the compass of a few verses he has presented us with two facts. For while he declared his intention of consecrating the image of his daughter in the same manner in which they were consecrated by the ancients, he both taught that they were dead, and showed the origin of a vain superstition. Since, in truth, he says, we see many men and women among the number of the gods, and venerate their shrines, held in the greatest honour in cities and in the country, let us assent to the wisdom of those to whose talents and inventions we owe it that life is altogether adorned with laws and institutions, and established on a firm basis. And if any living being was worthy of being consecrated, assuredly it was this. If the offspring of Cadmus, or Amphitryon, or Tyndarus, was worthy of being extolled by fame to the heaven, the same honour ought undoubtedly to be appropriated to her. And this indeed I will do; and with the approbation of the gods, I will place you the best and most learned of all women in their assembly, and will consecrate you to the estimation of all men. Some one may perhaps say that Cicero raved through excessive grief. But, in truth, the whole of that speech, which was perfect both in learning and in its examples, and in the very style of expression, gave no indications of a distempered mind, but of constancy and judgment; and this very sentence exhibits no sign of grief. For I do not think that he could have written with such variety, and copiousness, and ornament, had not his grief been mitigated by reason itself, and the consolation of his friends and length of time. Why should I mention what he says in his books concerning the Republic, and also concerning glory? For in his treatise on the Laws, in which work, following the example of Plato, he wished to set forth those laws which he thought that a just and wise state would employ, he thus decreed concerning religion: Let them reverence the gods, both those who have always been regarded as gods of heaven, and those whose services to men have placed them in heaven: Hercules, Liber, Æsculapius, Castor, Pollux, and Quirinus. Also in his Tusculan Disputations, when he said that heaven was almost entirely filled with the human race, he said: If, indeed, I should attempt to investigate ancient accounts, and to extract from them those things which the writers of Greece have handed down, even those who are held in the highest rank as gods will be found to have gone from us into heaven. Inquire whose sepulchres are pointed out in Greece: remember, since you are initiated, what things are handed down in the mysteries; and then at length you will understand how widely this persuasion is spread. He appealed, as it is plain, to the conscience of Atticus, that it might be understood from the very mysteries that all those who are worshipped were men; and when he acknowledged this without hesitation in the case of Hercules, Liber, Æsculapius, Castor and Pollux, he was afraid openly to make the same admission respecting Apollo and Jupiter their fathers, and likewise respecting Neptune, Vulcan, Mars, and Mercury, whom he termed the greater gods; and therefore he says that this opinion is widely spread, that we may understand the same concerning Jupiter and the other more ancient gods: for if the ancients consecrated their memory in the same manner in which he says that he will consecrate the image and the name of his daughter, those who mourn may be pardoned, but those who believe it cannot be pardoned. For who is so infatuated as to believe that heaven is opened to the dead at the consent and pleasure of a senseless multitude? Or that any one is able to give to another that which he himself does not possess? Among the Romans, Julius was made a god, because it pleased a guilty man, Antony; Quirinus was made a god, because it seemed good to the shepherds, though one of them was the murderer of his twin brother, the other the destroyer of his country. But if Antony had not been consul, in return for his services towards the state Caius C sar would have been without the honour even of a dead man, and that, too, by the advice of his father-in-law Piso, and of his relative Lucius C sar, who opposed the celebration of the funeral, and by the advice of Dolabella the consul, who overthrew the column in the forum, that is, his monuments, and purified the forum. For Ennius declares that Romulus was regretted by his people, since he represents the people as thus speaking, through grief for their lost king: O Romulus, Romulus, say what a guardian of your country the gods produced you? You brought us forth within the regions of light. O father, O sire, O race, descended from the gods. On account of this regret they more readily believed Julius Proculus uttering falsehoods, who was suborned by the fathers to announce to the populace that he had seen the king in a form more majestic than that of a man; and that he had given command to the people that a temple should be built to his honour, that he was a god, and was called by the name of Quirinus. By which deed he at once persuaded the people that Romulus had gone to the gods, and freed the senate from the suspicion of having slain the king.
21. Origen, Against Celsus, None (3rd cent. CE - 3rd cent. CE)

1.13. But since Celsus has declared it to be a saying of many Christians, that the wisdom of this life is a bad thing, but that foolishness is good, we have to answer that he slanders the Gospel, not giving the words as they actually occur in the writings of Paul, where they run as follow: If any one among you seems to be wise in this world, let him become a fool, that he may become wise. For the wisdom of this world is foolishness with God. The apostle, therefore, does not say simply that wisdom is foolishness with God, but the wisdom of this world. And again, not, If any one among you seems to be wise, let him become a fool universally; but, let him become a fool in this world, that he may become wise. We term, then, the wisdom of this world, every false system of philosophy, which, according to the Scriptures, is brought to nought; and we call foolishness good, not without restriction, but when a man becomes foolish as to this world. As if we were to say that the Platonist, who believes in the immortality of the soul, and in the doctrine of its metempsychosis, incurs the charge of folly with the Stoics, who discard this opinion; and with the Peripatetics, who babble about the subtleties of Plato; and with the Epicureans, who call it superstition to introduce a providence, and to place a God over all things. Moreover, that it is in agreement with the spirit of Christianity, of much more importance to give our assent to doctrines upon grounds of reason and wisdom than on that of faith merely, and that it was only in certain circumstances that the latter course was desired by Christianity, in order not to leave men altogether without help, is shown by that genuine disciple of Jesus, Paul, when he says: For after that, in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. Now by these words it is clearly shown that it is by the wisdom of God that God ought to be known. But as this result did not follow, it pleased God a second time to save them that believe, not by folly universally, but by such foolishness as depended on preaching. For the preaching of Jesus Christ as crucified is the foolishness of preaching, as Paul also perceived, when he said, But we preach Christ crucified, to the Jews a stumbling-block, and to the Greeks foolishness; but to them who are called, both Jews and Greeks, Christ the power of God, and wisdom of God.
22. Augustine, The City of God, 4.27 (4th cent. CE - 5th cent. CE)

4.27. It is recorded that the very learned pontiff Sc vola had distinguished about three kinds of gods - one introduced by the poets, another by the philosophers, another by the statesmen. The first kind he declares to be trifling, because many unworthy things have been invented by the poets concerning the gods; the second does not suit states, because it contains some things that are superfluous, and some, too, which it would be prejudicial for the people to know. It is no great matter about the superfluous things, for it is a common saying of skillful lawyers, Superfluous things do no harm. But what are those things which do harm when brought before the multitude? These, he says, that Hercules, Æsculapius, Castor and Pollux, are not gods; for it is declared by learned men that these were but men, and yielded to the common lot of mortals. What else? That states have not the true images of the gods; because the true God has neither sex, nor age, nor definite corporeal members. The pontiff is not willing that the people should know these things; for he does not think they are false. He thinks it expedient, therefore, that states should be deceived in matters of religion; which Varro himself does not even hesitate to say in his books about things divine. Excellent religion! To which the weak, who requires to be delivered, may flee for succor; and when he seeks for the truth by which he may be delivered, it is believed to be expedient for him that he be deceived. And, truly, in these same books, Sc vola is not silent as to his reason for rejecting the poetic sort of gods - to wit, because they so disfigure the gods that they could not bear comparison even with good men, when they make one to commit theft, another adultery; or, again, to say or do something else basely and foolishly; as that three goddesses contested (with each other) the prize of beauty, and the two vanquished by Venus destroyed Troy; that Jupiter turned himself into a bull or swan that he might copulate with some one; that a goddess married a man, and Saturn devoured his children; that, in fine, there is nothing that could be imagined, either of the miraculous or vicious, which may not be found there, and yet is far removed from the nature of the gods. O chief pontiff Sc vola, take away the plays if you are able; instruct the people that they may not offer such honors to the immortal gods, in which, if they like, they may admire the crimes of the gods, and, so far as it is possible, may, if they please, imitate them. But if the people shall have answered you, You, O pontiff, have brought these things in among us, then ask the gods themselves at whose instigation you have ordered these things, that they may not order such things to be offered to them. For if they are bad, and therefore in no way to be believed concerning the majority of the gods, the greater is the wrong done the gods about whom they are feigned with impunity. But they do not hear you, they are demons, they teach wicked things, they rejoice in vile things; not only do they not count it a wrong if these things are feigned about them, but it is a wrong they are quite unable to bear if they are not acted at their stated festivals. But now, if you would call on Jupiter against them, chiefly for that reason that more of his crimes are wont to be acted in the scenic plays, is it not the case that, although you call him god Jupiter, by whom this whole world is ruled and administered, it is he to whom the greatest wrong is done by you, because you have thought he ought to be worshipped along with them, and have styled him their king?
23. Justinian, Digest, 47.22.4 (5th cent. CE - 6th cent. CE)

24. Epigraphy, Ephesos, 215



Subjects of this text:

subject book bibliographic info
alexandria Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 187
apollo Eckhardt, Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities (2019) 159
arnobius Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 670, 672
ascension, christs Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 670
asclepius Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 670
athens Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 187
beast Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 670
catabasis deJauregui, Orphism and Christianity in Late Antiquity (2010), 248
celsus Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 187, 188; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 670, 672; deJauregui, Orphism and Christianity in Late Antiquity (2010), 234, 248
christians Eckhardt, Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities (2019) 159
death Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 670
deeds Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 670
deity, myths of Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 188
diocletian Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 672
dionysus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 670; deJauregui, Orphism and Christianity in Late Antiquity (2010), 234, 248
doctrine Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 188
ephesus Eckhardt, Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities (2019) 159
epicureans, epicureanism Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 187, 188
eschatology deJauregui, Orphism and Christianity in Late Antiquity (2010), 248
euhemerism deJauregui, Orphism and Christianity in Late Antiquity (2010), 234
euhemerus/euhemerism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 672
fabri Eckhardt, Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities (2019) 159
gentiles (ethnē) Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 187, 188
god, according to celsus Esler, The Early Christian World (2000) 854
hadrian Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 187
heracles/hercules, apotheosis Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 670
heracles/hercules, catacombs Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 672
heracles/hercules, christian literature Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 670, 672
heracles/hercules, church fathers Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 670, 672
heracles/hercules, euhemerism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 672
heracles/hercules, god Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 670
heracles/hercules, jesus parallels Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 670
heracles/hercules Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 670, 672
hermeticism deJauregui, Orphism and Christianity in Late Antiquity (2010), 234
hero Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 670
hetaireia Eckhardt, Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities (2019) 159
immolation (of heracles) Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 670
jesus, according to celsus Esler, The Early Christian World (2000) 854
jupiter Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 672
justin martyr Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 670, 672
lactantius Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 672
legal regulations on associations, roman Eckhardt, Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities (2019) 159
marcion Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 670
martyr/martyrdom Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 672
maximian Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 672
middle platonism Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 187, 188
monotheism deJauregui, Orphism and Christianity in Late Antiquity (2010), 248
morality' Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 670
nero Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 187
nicomedeia Eckhardt, Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities (2019) 159
origen Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 187, 188
orpheus / david / christ deJauregui, Orphism and Christianity in Late Antiquity (2010), 248
philosophical opposition (to christianity) Esler, The Early Christian World (2000) 854
plagiarism deJauregui, Orphism and Christianity in Late Antiquity (2010), 248
plato Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 188
plato / (neo-)platonism deJauregui, Orphism and Christianity in Late Antiquity (2010), 248
platonism, platonists Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 188
plutarch Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 188
resurrection deJauregui, Orphism and Christianity in Late Antiquity (2010), 234, 248
ritual Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 188
rome (city) Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 187
romulus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 670
sonship deJauregui, Orphism and Christianity in Late Antiquity (2010), 248
stoicism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 670
stoics, stoicism Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 188
syncretism deJauregui, Orphism and Christianity in Late Antiquity (2010), 248
tertullian Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 670, 672
theodoret Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 672
trajan Eckhardt, Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities (2019) 159
true discourse, of celsus, god Esler, The Early Christian World (2000) 854
true discourse, of celsus, jesus Esler, The Early Christian World (2000) 854
true discourse, of celsus, themes Esler, The Early Christian World (2000) 854
varro Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 672
wisdom (concept) Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 188
zeus, son of Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 670
zeus deJauregui, Orphism and Christianity in Late Antiquity (2010), 234, 248