The writings of Origen, Vol. 2 (of 2) — Background and Themes

Argumentative Layers in the Excerpts

The excerpts show Origen explicitly distinguishing two levels of response. He first offers “sufficient” answers for “the more general and simple class,” then proposes to “lay down some considerations of a profounder kind.” This structure is not merely rhetorical; it reflects Origen’s conviction that Scripture and history contain both literal and hidden meanings. In the passage on the division of nations, he moves from citing Greek and Egyptian accounts of territorial gods to quoting Moses’ song in Deuteronomy and the Tower of Babel narrative. The shift is abrupt, and Origen does not fully reconcile the two approaches within the excerpt. Readers should note how Origen uses this layered method to address Celsus’s charge that Christian views on piety are merely relative.

Celsus’s Objections as a Structural Device

The analysis of contents at the start of the volume lists Celsus’s objections in sequence: secret associations, barbarous origins, reliance on miracles, and so on. Origen’s replies are organized around these points, but the excerpts show him frequently expanding beyond direct refutation. For instance, when Celsus claims that Christian morality is neither venerable nor new, Origen does not simply defend its antiquity; he instead questions Celsus’s own consistency in accepting Greek and barbarian histories while rejecting Jewish ones. This pattern—taking a specific objection and turning it into a broader epistemological challenge—recurs throughout the text. The catalog subject “Apologetics — History — Early church” is thus concretely embodied in Origen’s method of argument.

The Role of Non-Christian Sources

Origen repeatedly invokes “testimonies outside the word of God” to support his case. In the excerpt, he references “Grecian history” (the contest for Attica), Greek poets, and Egyptian lore about the division of nomes. He even acknowledges that “the learned among the Egyptians can enumerate innumerable instances of this kind.” This willingness to cite pagan sources is notable given the apologetic context. However, Origen also expresses uncertainty: “I do not know whether they include the Jews and their country in this division.” Such admissions of incomplete knowledge are rare in polemical writing and suggest that Origen is working with limited information about non-Christian traditions. The excerpts thus offer a glimpse into the intellectual resources available to a third-century Christian scholar.

Readers approaching this volume should be prepared for a text that moves between straightforward polemic and speculative theology. Origen’s habit of citing both Scripture and pagan sources, and his willingness to acknowledge gaps in his knowledge, make Contra Celsum a richer document than a simple apology. The translation by Crombie and Cairns preserves the density of the original, with long sentences and frequent scriptural quotations. A patient reading, attentive to Origen’s shifts in register, will reward those interested in early Christian thought and its engagement with classical culture.