No More Learning

This he uttered from his skill in
astrology, which at Rhodes he had leisure to learn; and Thrasullus for
his teacher, whose capacity

The Project Gutenberg EBook of Arguments Of Celsus, Porphyry, And The
Emperor Julian, Against The Christians, by Thomas Taylor

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Title: Arguments Of Celsus, Porphyry, And The Emperor Julian, Against The Christians
Also Extracts from Diodorus Siculus, Josephus, and Tacitus,
Relating to the Jews, Together with an Appendix

Author: Thomas Taylor

Release Date: October 10, 2011 [EBook #37696]

Language: English


*** START OF THIS PROJECT GUTENBERG EBOOK ARGUMENTS OF CELSUS ***




Produced by David Widger






ARGUMENTS OF CELSUS, PORPHYRY, and THE EMPEROR JULIAN, AGAINST THE
CHRISTIANS;

ALSO EXTRACTS FROM DIODORUS SICULUS, JOSEPHUS, AND TACITUS, RELATING TO
THE JEWS, TOGETHER WITH AN APPENDIX;

CONTAINING:

THE ORATION OF LIBANIUS IN DEFENCE OF THE TEMPLES

OF THE HEATHENS, TRANSLATED BY DR. LARDNER;

AND EXTRACTS FROM BINGHAM'S ANTIQUITIES

OF THE CHRISTIAN CHURCH.


By [Thomas Taylor]


MDCCCXXX.


"For if indeed Julian had caused all those that were under his dominion
to be richer than Midas, and each of the cities greater than Babylon
once was, and had also surrounded each of them with a golden wall, but
had corrected none of the existing errors respecting divinity, he would
have acted in a manner similar to a physician, who receiving a body
full of evils in each of its parts, should cure all of them except the
eyes. "--Liban. Parental, in Julian, p. 285.




INTRODUCTION.

"I HAVE often wished," says Warburton in a letter to Dr. Forster,
October 15, 1749, "for a hand capable of collecting all the fragments
remaining of Porphyry, Celsus, Hierocles, and Julian, and giving them
to us with a just, critical and theological comment, as a defy to
infidelity. It is certain we want something more than what their ancient
answerers have given us. This would be a very noble work*.
"

The author of the following Collectanea has partially effected what Dr.
Warburton wished

* See Barker's Parriana, vol. ii. p. 48.

{iv}

to see accomplished; for as he is not a _divine_, he has not attempted
in his Notes to confute Celsus, but has confined himself solely to an
illustration of his meaning, by a citation of parallel passages in other
ancient authors.

As the answer, however, of Origen to the arguments of Celsus is very
futile and inefficient, it would be admirable to see some one of the
learned divines with which the church at present abounds, leap into the
arena, and by vanquishing Celsus, prove that the Christian religion
is peculiarly adapted to the present times, and to the interest of the
priests by whom it is professed and disseminated.

The Marquis D'Argens published a translation in French, accompanied
by the Greek text, of the arguments of the Emperor Julian against
the Christians; and as an apology for the present work, I subjoin the
following translation of a part of his preliminary discourse, in which
he defends that publication.

"It may be that certain half-witted gentleman

{v}

may reproach me for having brought forward a work composed in former
times against the Christians, in the vulgar tongue. To such I might
at once simply reply, that the work was preserved by a Father of the
Church; but I will go further, and tell them with Father Petau, who gave
a Greek edition of the works of Julian, that if those who condemn the
authors that have published these works, will temper the ardour of their
zeal with reason and judgement, they will think differently, and will
distinguish between the good use that may be made of the book, and the
bad intentions of the writer.

"Father Petau also judiciously remarks, that if the times were not gone
by when dæmons took the advantage of idolatry to seduce mankind, it
would be prudent not to afford any aid, or give the benefit of any
invective against Jesus, or the Christian religion to the organs of
those dæmons; but since by the blessing of God and the help of the
cross, which have brought about our salvation, the monstrous dogmas of
Paganism are buried in oblivion,

{vi}

we have nothing to fear from that pest; there is no weighty reason for
our rising up against the monuments of Pagan aberration that now remain,
and totally destroying them. On the contrary, the same Father Petau
says, that it is better to treat them as the ancient Christians treated
the images and temples of the gods. At first, in the provinces in
which they were in power, they razed them to the very foundations, that
nothing might be visible to posterity that could perpetuate impiety, or
the sight of which could recall mankind to an abominable worship. But
when the same Christians had firmly established their religion, it
appeared more rational to them, after destroying the altars and statues
of the gods, to preserve the temples, and by purifying them, to make
them serviceable for the worship of the true God. The same Christians
also, not only discontinued to break the statues and images of the
gods, but they took the choicest of them, that were the work of the most
celebrated artists, and set them up in public places to ornament their
cities, as well as to recall to the memory of those who beheld them, how
gross

{vii}

the blindness* of their ancestors had been, and how powerful the grace
that had delivered them from it. "

The Marquis d'Argens further observes: "It were to be wished, that
Father Petau, having so judiciously considered the works of Julian, had
formed an equally correct idea of the person of that Emperor.