Introduction to Origen’s “Against Celsus” (1970)

Source: The Scholar Origen and the Reply to Celsus, vol. 1, trans. Fr Marcus Daoud (1970).

Arabic PDF

This is the introduction to an Arabic translation (from English) of Origen’s apologetic treatise Against Celsus produced by Fr Marcus Daoud in 1970.

Introduction

The Life of the Scholar Origen

He was born in Alexandria to Christian parents in the year 185 AD. His father ⁠— Leonides ⁠— was a pious Christian, and devoted great care to educating his son in the principles of Christianity, and especially to teaching him the Holy Bible, requiring him to memorise a large portion each day.

Later on, Clement of Alexandria and the philosopher Ammonius completed the work his father had started. He became renowned for his extraordinary brilliance which was well beyond his years; his father sometimes called him to uncover his chest and kissed it, convinced that he was a distinguished temple of the Holy Spirit, considering himself blessed to have brought forth such a good offspring.[1]The source here is probably Eusebius’ Church History 6.2.10–11 (CCEL), which Fr Marcus cites several times below. When his father was martyred in 202 AD, Origen was 17 years of age. He longed to share in the martyrdom of his father, but his mother forbid him, so he wrote to his father while he was in prison to encourage him to be firm in the faith and not to worry about his family. All the family’s property was confiscated and the burden of responsibility fell upon Origen: they were six younger children in addition to his widowed mother. He was thus burdened by harsh circumstances of poverty and desperate need.

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This compelled Origen to sell the precious books he owned, which he had collected from various pagan authors, for a lowly sum paid to him day by day, and which barely sufficed for his own individual needs. He contented himself with the study of the Holy Scripture alone, seeking to apprehend all the truths it contained, both plain and obscure.

At the same time, divine providence arranged for him a rich patroness who took upon herself the expenses of his education in the Theological School of Clement, and took care of his family. In 203 AD, the Pope of Alexandria (Abba Demetrius) appointed him to oversee the Theological School even though he was only 18 years old at the time.

After he had remarkable success in bringing many pagans to Christianity, the pagans’ hatred for him intensified; they tried to kill him, but did not succeed in fulfilling their desire.

Origen was extremely ascetic in his lifestyle: he was content with the simplest foods, walked about barefoot, and slept on the floor without a mat. He spent his entire day teaching and performing strenuous activities, and the better part of the night in study and worship.Among his disciples are many who became shining lights in the history of the Church of Alexandria. Among the most prominent are Heraclas who succeeded Demetrius as patriarch, and Dionysius who succeeded Heraclas first as head of the Theological School around the year 231 AD, and then as the bishop of Alexandria around 246 AD.

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In his Church History, Eusebius of Caesarea says (book 6, ch. 4) that many of Origen’s disciples were martyred:

The first of these was Plutarch … After Plutarch, the second martyr among the pupils of Origen was Serenus, who gave through fire a proof of the faith which he had received.
The third martyr from the same school was Heraclides, and after him the fourth was Hero. The former of these was as yet a catechumen, and the latter had but recently been baptized. Both of them were beheaded. After them, the fifth from the same school proclaimed as an athlete of piety was another Serenus, who, it is reported, was beheaded, after a long endurance of tortures. And of women, Herais died while yet a catechumen, receiving baptism by fire, as Origen himself somewhere says.[2]Eusebius, Church History 6.4.1–3, trans. A. C. McGiffert. (CCEL).

When his male disciples and female disciples increased in number, he interpreted Matthew 19:12 literally[3]‘For there are eunuchs who were born thus from their mother’s womb, and there are eunuchs who were made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the kingdom of heaven’s sake. He who is able to accept it, let him accept it.’ (Mt 19:12). and castrated himself, fearing that he might be harmed by his female students, or that he might harm them himself, and desired to attain the utmost reaches of holiness, and to sacrifice everything related to the body for the sake of Christ. Even though there were some, many in fact, who did not approve of Origen’s actions in this regard, there were nonetheless others who were impressed by his courage and the spirit of sacrifice revealed by these actions. Origen thought that this would not be known by many of those around him, but it proved impossible to keep an action like this hidden, despite the efforts he exerted to keep it a secret.

Demetrius, the patriarch of Alexandria, was very displeased with this behaviour, and he wrote to bishops throughout the whole world about him, describing him as a man of the utmost heedlessness. However, the bishops of Caesarea and Jerusalem — who were

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among the most prominent bishops in Palestine — saw Origen as someone worthy of the greatest degree of honour and reverence.

Origen’s study of the Holy Bible continued to deepen, to the extent that he even learned the Hebrew language. Jerome said, “The study of this language was contrary to the spirit of his generation and his people”, but there is nothing strange about this, for he wanted to make this language the foundation of his studies and to compare the books of the Old Testament in its original language with the Greek translations.[4]St Jerome, On Illustrious Men 54.6 (CCEL). The Arabic includes the entire sentence in the quotation from Jerome, but this appears to be an error as Jerome only says words included in the quotation marks here; the rest is more likely in Daoud’s voice again.

He obtained a copy of the Hebrew scriptures that was preserved by the Jews and also studied other translations of the Holy Bible [in addition to] the Septuagint translation and very well-known translations produced by various others.

In his famous book the Hexapla (i.e. the six-fold), he collected six translations of the Holy Bible.

After this, he began to write a commentary on the Holy Bible, after being urged to do so by Ambrosius, one of his disciples. Due to his extraordinary knowledge of the Holy Bible, his commentaries were dictated to more than seven secretaries who took it in turns to write at specific times. He also used a large number of copyists, as well as women who were skilled in writing.[5]Almost a direct quotation from Eusebius’ Church History 6.23.2 (CCEL). The aforementioned Ambrosius generously provided for all this.

When his reputation spread throughout the surrounding country, or rather, throughout the entire world both Christian and non-Christian, the governor of Arabia sent to Anba Demetrius

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and to the ruler of Egypt that they should send Origen to him with great urgency, so that he could teach him Christian doctrine. Accordingly, they sent him, and after completing the purpose of his visit in a short time, Origen returned to Alexandria.

Then Mamaea, mother of Emperor Severus Alexander, summoned him to Antioch in order to hear him preach. In 228, Demetrius sent him to Achaea in Greece to refute heretical views which were troubling the churches in that place. On his return, he passed through Palestine, and the bishop of Jerusalem and the bishop of Caesarea ordained him as a bishop[6]Actually, Origen was ordained a presbyter, not a bishop, as Daoud seems to note in the next paragraph; see Eusebius, Church History 6.23.4 (CCEL). For a recent treatment of the dispute about Origen’s ordination, see A. Stewart-Sykes, “Origen, Demetrius, and the Alexandrian Presbyters,” SVTQ 48.4 (2004), 415–29. on account of his abundant knowledge and great studiousness with regard to the Holy Bible, and because in their view, it was not fitting for a teacher of bishops to remain a mere layperson.

When he returned to Alexandria, Demetrius convened a local council in the year 230, stripping him of the rank of the priesthood, firstly because he was ordained by two bishops who did not have authority over him, and secondly, because he had castrated himself. It was also said that there were theological errors in his writings.

This condemnation caused Origen to flee in the year 231 to Palestine, whose bishops welcomed him. He settled in Caesarea, where he established a great theological school in which he taught “many pupils […] not only from the surrounding region, but also from other countries. Among these Theodorus, the same that was distinguished among the bishops of our day under the name of Gregory [the Wonderworker], and his brother Athenodorus.” (Eusebius of Caesarea’s History of the Church 6.30).[7]Eusebius, Church History 6.30.1 (CCEL). St Gregory the Wonderworker is one of the three Gregories mentioned in the Commemoration of the Saints of the Coptic liturgy. His admiration for Origen is on clear display in his Oration in Praise of Origen (CCEL), delivered on the occasion of Gregory’s leaving the school in Caesarea.

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When Demetrius, Pope of Alexandria and adversary of Origen, departed, he was succeeded by Heraclas, who was one of Origen’s most devoted disciples. He therefore lifted the condemnation and asked to return to the country. However, he chose to remain in Palestine and spent the rest of his days there teaching in the school he had established, and writing many works of which only a small portion have survived.

His Writings

In his book,[8]The book in question is Johann Lorenz von Mosheim’s Institutes of Ecclesiastical History, first published in 1726. I have not been able to identify the exact edition Daoud is citing, but an English translation of the passage in question can be found in J. L. Mosheim, Institutes of Ecclesiastical History, vol. 1, 5th edn, trans. J. Murdock (New York: Stanford and Swords, 1854), 168. (Archive.org). the historian Mosheim says that Origen wrote many letters, of which 100 letters were collected; eight large books in which he refuted the views put forward by the pagan philosopher Celsus in his book against Christianity; four books on principles; ten books called Miscellanies; the Hexapla, i.e. his Torah with six columns for six languages, of which only a small portion has survived; and treatises on prayer, martyrdom and the resurrection. But his most important works were commentaries on the Holy Scriptures; he wrote a commentary on every book except for Revelation. Eusebius of Caesarea says in his book on Church History (6:24, 32 and 36): “he wrote a commentary on Isaiah, of which three books have come to us. As for his commentary on Ezekiel, that reached twenty-five books. He also wrote a commentary on the Song of Songs which reached ten, and a commentary on the twelve prophets.”[gn]In the earliest issues of Bishop Shenouda’s theological magazine al-Kiraza, Dr Raghib Abdelnour published Arabic translations of Origen’s commentary on the Song of Songs. See al-Kiraza 1, no. 2/3 (Jan 1965): 22–23.[/fn]

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He also says, “And why should we present in this book of history a precise list of this man’s writings, which would require a separate book?”[9]Eusebius, Ecclesiastical History 6.32.3.

And Iris Habib Elmasry, in her book The Story of the Coptic Church (page 57) says that his writings, “numbered more than six thousand manuscripts according to the testimony of Epiphanius of Cyprus, and among these countless writings was the Holy Bible which he had set down in fifty volumes.”[10]wa min bayn hadhihi al-mū’allifāt al-latī lā tuḥṣā al-kitāb al-muqaddas al-ladhī waḍa‘a-hu fī khamsīn mujallidān

The Christian church, both East and West, continued to wrestle with the legacy of Origen and his teachings and writings for a long time, both during his lifetime and after his departure. The Christians of the West considered his writings sacred and read him enthusiastically, becoming disciples of his method of study. The Christians of the East, however, vilified them.

Even though the Coptic Church does not number him among her saints, she considers him one of her greatest scholars. Accordingly, she does not call him “Saint Origen” but is content to call him “the Scholar Origen.”[11]al-‘alāma Urījānūs.

After he completed his struggle in education and writing, he departed in the year 253 AD in the city of Tyre, at the age of 69.

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This book of Origen’s, the Reply to Celsus, is considered one of the greatest he ever wrote, or even one of the greatest works written by the fathers of the early centuries; this is what motivated me to translate it into Arabic, as many of those who love the church had been requesting. The work is comprised of eight books, of which at present, I have translated one; I must translate the remaining books in the future, if the Lord permits and I live.

I present it to my dear readers hoping that it will be a blessing to all who read it.

I eagerly desire to see our Coptic Orthodox Church undergo another powerful revival, and to see her early strength, zeal and love restored to her; and that there should rise up among her the likes of Origen, Athanasius, and Cyril, who took a noble stand against those who opposed the church and slandered her, destroying all the opposing powers and preserving for the church her sound teachings, so that all adversaries and slanders were brought to failure and the church emerged even stronger than before.

May the name of our God be glorified in His church forever, amen.

Cairo, 1 September 1980 — 26 Misra 1676 A.M.

Abouna Marcus Daoud

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Notes:

Notes:
↑1 The source here is probably Eusebius’ Church History 6.2.10–11 (CCEL), which Fr Marcus cites several times below.
↑2 Eusebius, Church History 6.4.1–3, trans. A. C. McGiffert. (CCEL).
↑3 ‘For there are eunuchs who were born thus from their mother’s womb, and there are eunuchs who were made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the kingdom of heaven’s sake. He who is able to accept it, let him accept it.’ (Mt 19:12).
↑4 St Jerome, On Illustrious Men 54.6 (CCEL). The Arabic includes the entire sentence in the quotation from Jerome, but this appears to be an error as Jerome only says words included in the quotation marks here; the rest is more likely in Daoud’s voice again.
↑5 Almost a direct quotation from Eusebius’ Church History 6.23.2 (CCEL).
↑6 Actually, Origen was ordained a presbyter, not a bishop, as Daoud seems to note in the next paragraph; see Eusebius, Church History 6.23.4 (CCEL). For a recent treatment of the dispute about Origen’s ordination, see A. Stewart-Sykes, “Origen, Demetrius, and the Alexandrian Presbyters,” SVTQ 48.4 (2004), 415–29.
↑7 Eusebius, Church History 6.30.1 (CCEL). St Gregory the Wonderworker is one of the three Gregories mentioned in the Commemoration of the Saints of the Coptic liturgy. His admiration for Origen is on clear display in his Oration in Praise of Origen (CCEL), delivered on the occasion of Gregory’s leaving the school in Caesarea.
↑8 The book in question is Johann Lorenz von Mosheim’s Institutes of Ecclesiastical History, first published in 1726. I have not been able to identify the exact edition Daoud is citing, but an English translation of the passage in question can be found in J. L. Mosheim, Institutes of Ecclesiastical History, vol. 1, 5th edn, trans. J. Murdock (New York: Stanford and Swords, 1854), 168. (Archive.org).
↑9 Eusebius, Ecclesiastical History 6.32.3.
↑10 wa min bayn hadhihi al-mū’allifāt al-latī lā tuḥṣā al-kitāb al-muqaddas al-ladhī waḍa‘a-hu fī khamsīn mujallidān
↑11 al-‘alāma Urījānūs.

How to cite this text (Chicago/Turabian):

Daoud, Marcus. “Introduction.” In Origen, The Scholar Origen and the Reply to Celsus [al-‘alāma Ūrījānūs wa-l-radd  ‘ala Kalsus], edited by Fr Marcus Daoud, 5–12. Cairo: Maktabat al-Maḥabba, 1973. Translated by Samuel Kaldas in Archive of Contemporary Coptic Orthodox Theology. Sydney, NSW: St Cyril’s Coptic Orthodox Theological College. https://accot.stcyrils.edu.au/md-cels/.

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