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 Celsus's attack upon that which is the central idea of Christianity, and indeed of Biblical revelation, the Coming of God. This necessarily includes the discussion of the Biblical view of man's relation to God and nature. The contentions of Celsus are that there can be no sufficient cause and no adequate end for "a coming of God" (iv. 1–28); that the account of God's dealings with men in the O.T. is obviously incredible (iv. 29–50); that nature is fixed, even as to the amount of evil (iv. 62); and that man is presumptuous in claiming a superiority over what he calls irrational animals (iv. 54–99). In especial he dwells on the irrationality of the belief of a coming of God to judgment (v. 1–24); and maintains that there is a divine order in the distribution of the world among different nations, in which the Jews have no prerogative (v. 25–50). On all grounds therefore, he concludes, the claims of Christianity to be a universal religion, based on the coming of God to earth, are absurd. In treating these arguments Origen had a more arduous work than hitherto. The time had not then come—probably it has not come yet—when such far-reaching objections could be completely met; and Origen was greatly embarrassed by his want of that historic sense which is essential to the apprehension of the order of the divine revelations. His treatment of the O.T. narratives is unsatisfactory; and it is remarkable that he does not apply his own views on the unity of the whole plan of being, as grasped by man, in partial explanation at least of the present mysteries of life. They underlie indeed all he says; and much that he urges in detail is of great weight, as his remarks upon the conception of a divine coming (iv. 5 ff., 13 f.), the rational dignity of man (iv. 13, 23 ff., 30), the anthropopathic language of Scripture (iv. 71 ff.), and on the resurrection (v. 16 ff.).

In the last three books Origen enters again upon surer ground. He examines Celsus's parallels to the teaching of Scripture on the knowledge of God and the kingdom of heaven, drawn from Gentile sources (vi. 1–23); and after a digression on a mystical diagnosis of some heretical sect, which Celsus had brought forward as a specimen of Christian teaching (vi. 24–40), he passes to the true teaching on Satan and the Son of God and creation (vi. 41–65), and unfolds more in detail the doctrine of a spiritual revelation through Christ (vi. 66–81). This leads to a vindication of the O.T. prophecies of Christ (vii. 1–17), the compatibility of the two dispensations (vii. 18–26), and the Christian idea of the future life (vii. 27–40). Celsus proposed to point Christians to some better way, but Origen shews that he has failed: the purity of Christians puts to shame the lives of other men (vii. 41–61).

The remainder of the treatise is occupied with arguments as to the relations of Christianity to popular worship and civil duties. Celsus urged that the "demons," the gods of polytheism, might justly claim some worship, as having been entrusted with certain offices in the world (vii. 62–viii. 32); that the circumstances of life demand reasonable conformity to the established worship, which includes what is true in the Christian faith (viii. 33–68); that civil obedience is paramount (viii. 69–75). Origen replies in detail; and specially he shews that the worship of one God is the essence of true worship (viii. 12 f.); that Christianity has a consistent certainty of belief, with which no strange opinions can be put into comparison (viii. 53 ff.); that Christians do, in the noblest sense, support the civil powers by their lives, by their prayers, by their organization (viii. 75).

The spirit of the arguments on both sides is essentially modern; in the mode of treatment much is characteristic of the age in which the writers lived. Two points of very different nature will especially strike the student. First, the peculiar stress which Origen, in common with other early writers, lays upon isolated passages of the prophets and the O.T. generally; secondly, the unquestioning belief which he, in common with Celsus, accords to the claims of magic and augury (i. 6, 67, iv. 92 f., vii. 67, viii. 58). But when every deduction has been made, it would not be easy to point to a discussion of the claims of Christianity more comprehensive or more rich in pregnant thought. Among early apologies it has no rival. The constant presence of a real antagonist gives unflagging vigour to the debate; and the conscious power of Origen lies in the appeal which he could make to the Christian life as the one unanswerable proof of the Christian faith (cf. Praef. 2; i. 27, 67).

There are many other passages of great interest and worthy of study apart from the context. Such are Origen's remarks on the spirit of controversy (vii. 46); the moral power of Christianity, its universality, and its fitness for man (ii. 64, iii. 28, 40, 54, 62, iv. 26, vii. 17, 35, 42, 59); foreknowledge (ii. 19 ff.); the anthropomorphism of Scripture (vi. 60 ff.); the beauty of the ideal hope of the Christian (iii. 81); the ideal of worship (viii. 17 f., vii. 44); the divisions of Christians (iii. 12 f., v. 61); spiritual fellowship (viii. 64); and future unity (viii. 72).

D. .—Origen's essay On Prayer was addressed to Ambrose and Tatiana (φιλομαθέστατοι καὶ γνησιώτατιο ἐν θεοσεβείᾳ ἀδελφοί, c. 33), in answer to their inquiries as to the efficacy, manner, subject, and circumstances of prayer. No writing of Origen is more free from his characteristic faults or more full of beautiful thoughts. He examines first the meaning and use of εὐχή (§ 3), and the objections urged against the efficacy of prayer, that God foreknows the future, and that all things take place according to His will (§ 5). Divine foreknowledge does not, he points out, take away man's responsibility: the moral attitude of prayer is in itself a sufficient blessing upon it (§§ 6 ff.). Prayer establishes an active communion between Christ and the angels in heaven (§§ 10 f.) ; and the duty of prayer is enforced by the example of Christ and the saints (§§ 13 f.). Prayer must be addressed to God only, "our Father in heaven," and not to Christ the Son as apart from the Father, but to the Father through Him (§ 15).

The Exhortation to Martyrdom.—In the persecution of Maximin (235–237), Ambrose and Theoctetus, a presbyter of Caesarea, were thrown into prison. Origen addressed them