No More Learning

"As the sun, which illuminates all other things, first shows himself [to
be the cause of light], thus also it is fit that this should have been
done by the son of God*. But the Christians argue sophistically, when
they say that the son of God is _the word itself_. And the accusation
is strengthened by this, that _the word_ which was announced by the
Christians to be the son of God, was not a pure and holy _word_, but a
man who was most disgracefully punished and put to death.

"What illustrious deed did Jesus accomplish worthy of a God, who beholds
from on high with contempt [the trifling pursuits of] men, and derides
and considers as sport terrestrial events?

"Why too did not Jesus, if not before, yet now at least, [i. e. when he
was brought before Pilate,] exhibit some divine indication respecting
himself; liberate himself from this ignominy, and punish those

* Celsus means that Christ should have given indubitable
evidence, by his sayings, his deeds, and by all that
happened to him, that he was the son of God.

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who had insulted both him and his father? What kind of ichör also or
blood dropped from his crucified body? was it,. . . . . such as from the
blest immortals flows?
"*

The Jew in Celsus further adds: "Do you reproach us with this, O most
faithful men, that we do not conceive Christ to be God, and that we do
not accord with you in believing that he suffered these things for the
benefit of mankind, in order that we also might despise punishment?
Neither did he persuade any one while he lived, not even his own
disciples, that he should be punished, and suffer as he did: nor did he
exhibit himself [though a God] as one liberated from all evils.

"Certainly you Christians will not say, that Christ, when he found
that he could not induce the inhabitants on the surface of the earth to
believe in his doctrines, descended to the infernal regions, in order
that he might persuade those that dwelt there. But if inventing absurd
apologies by which you are ridiculously deceived, what should hinder
others also, who have perished miserably, from being ranked among angels
of a more divine order? "

* See Iliad, V, ver. S40.

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The Jew in Celsus further observes, on comparing Christ with robbers,
"Some might in a similar manner unblushingly say of a robber and a
homicide, who was punished for his crimes, that he was not a robber but
a God; for he predicted to his associates that he should suffer what he
did suffer.

"The disciples of Jesus, living with him, hearing his voice, and
embracing his doctrines, when they saw that he was punished and put to
death, neither died with nor for him, nor could be persuaded to despise
punishment; but denied that they were his disciples. Why, therefore, do
not you Christians [voluntarily] die with your master? "

The Jew in Celsus also says, that "Jesus made converts of ten sailors,
and most abandoned publicans; but did not even persuade all these to
embrace his doctrines.

"Is it not also absurd in the extreme, that so many should believe
in the doctrines of Christ now he is dead, though he was not able to
persuade any one [genuinely] while he was living?

"But the Christians will say, We believe Jesus to be the son of God,
because he cured the lame and the blind, and, as you assert, raised the
dead.

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"O light and truth, which clearly proclaims in its own words, as you
write, that other men, and these depraved and enchanters, will come
among you, possessing similar miraculous powers! Christ also feigns that
a certain being, whom he denominates Satan, will be the source of these
nefarious characters: so that Christ himself does not deny that these
arts possess nothing divine, and acknowledges that they are the works
of depraved men. At the same time likewise, being compelled by truth, he
discloses both the arts of others and his own. Is it not, therefore, a
miserable thing, to consider, from the performance of the same deeds,
this man to be a God, but others to be nothing more than enchanters?