People - Ancient Rome: Celsus Celsus was a 2nd century Greek philosopher and opponent of Christianity.
Celsus in Harpers Dictionary of Classical Antiquities
A Platonic, or perhaps Epicurean, philosopher who lived
about A.D. 180. His name is famous as that of one of the
bitterest enemies of Christianity. From a motive of
curiosity, or, perhaps, in order to be better able to combat
the new religion, Celsus caused himself to be initiated into
the mysteries of Christianity, and to be received into that
secret society which St. Clement of Rome is supposed to have
founded. It appears, however, that the sincerity of the
neophyte was distrusted, and that he was refused admittance
into the higher ceremonies. The discontent to which this
gave rise in the breast of Celsus inflamed his resentment
against the Christians, and he wrote a work against them,
entitled Ἀληθὴς Λόγος, “A true discourse,” in which he
employed all the resources of his intellect and eloquence to
paint Christianity as a ridiculous and contemptible system,
and its followers as a sect dangerous to the well-being of
the State. There is no falsehood to which he has not
recourse in order to represent in an untrue light the
Christian scheme of morals, to parody and falsify the text
of the Old and New Testaments, and to calumniate the
character of Jesus Christ and his disciples. He styles
Christianity a doctrine tending to pervert and corrupt the
human race, and exhorts the government to extirpate the sect
if it wishes to save the Empire. The discourse itself is
lost; but Origen, who refuted it, in a work divided into
eight books, has given us so complete an extract from it
that by the aid of this we can follow all the principal
reasoning of the author. Celsus wrote also a work against
magicians and sorcerers (Κατὰ Μάγων), which is cited by
Origen and Lucian. The latter, who was his friend, addressed
to him his memoir on Alexander, the false prophet, in which
he extols the wisdom of Celsus, his love for truth, and his
amiable manners. See Keim, Celsus' wahres Wort (1873); Aubé,
La Polémique Païenne (1878); and Pélagaud, Étude sur Celse
Celsus in Roman Biography
Cel'sus, [Fr. Cklse, sels ; It. Celso, chel'so,] an
Epicurean philosopher, who lived in the second century,
in the reign of the Antonines, and was probably a
Roman. He was a friend of Lucian. He is supposed
to be the author of the attack on Christianity called
Ao;oc ufajOr/r" (a
" True Discourse,") which was ably
confuted by Qrigen, and which has not come down to
us. Some have regretted that the early Christians in
their zeal destroyed the work of Celsus, which might
now be used to refute some arguments of infidels. He
is said to have been the first pagan author that wrote
against the Christian religion, and to have used the
weapons of sophistry and irony with formidable power.
See Origen, "Adversus Celsum ;" Neander,
Celsus in Wikipedia
Celsus (Greek: Κέλσος) was a 2nd century Greek philosopher and opponent of Christianity. He is known to us entirely because his literary
work, The True Word (Account, Doctrine or Discourse) (Λόγος Ἀληθής), was largely reproduced in excerpts by Origen in his counter-polemic
Contra Celsum. The work is the earliest extant anti-Christian polemic.
The author and his work -
Celsus was the author of an anti-Christian work titled "The true discourse". The work is lost, but much of it is preserved word-for-word in
the pages of a refutation by Origen.
Celsus and his work are unknown other than from the refutation of his work by Origen. Unfortunately Origen knew little about him. He knew
that he "has already been dead for a long time" and had heard that there were two philosophers of that name, both Epicureans, one living
in the time of Nero, the other in Hadrian's time or later. He treats Celsus as an Epicurean, therefore, although with some hesitation.
Eusebius of Caesarea also mentions the work in his Contra Hieroclem but it is unclear whether he ever saw it, or simply knew Origen's
Celsus and Lucian -
An epicurean philosopher named Celsus is mentioned by Lucian, who dedicates Alexander the false prophet to him. Lucian tells us that his
friend wrote a book against magic. But Origen notes that the Celsus who wrote "The True Word" believes in magic, and so queries whether he
is the same man who wrote books against magic. The author of The True Word also shows himself to follow Plato and perhaps Philo, rather
than Epicurus.. Scholars do not agree on whether the two men are the same, but the consensus is against it.
Date of composition -
Celsus wrote at a time when Christianity was being actively persecuted  and when there seems to have been more than one emperor .
This would point to either Marcus Aurelius with Lucius Verus (161-9) or Marcus Aurelius with Commodus (177-80). Henry Chadwick reviewed the
evidence and preferred the latter period..
Background of Celsus -
Celsus' place of origin is very uncertain. He is very well informed about gnostic groups, which were flourishing in Rome in the second
century, as well as in Alexandria. He is interested in Egyptian religion, and he seems to know of Jewish logos-theology, both of which
Transmission of the work -
During the reign of Philip the Arab (AD 244-9), when Origen was over 60 years old (after 245), the work was sent to the Christian writer
Origen for refutation. Origen's refutation Contra Celsum contained the text of Celsus, interwoven with Origen's replies. Origen's work
has survived and thereby preserved Celsus with it.
Political environment in which Origen wrote -
In 248, although the Church was under no widespread persecution, owing to the inertia or implicit toleration of the emperor Philip the Arab,
the atmosphere was full of conflict. Rome was celebrating the 1000th anniversary of its founding, and imperial aspirations and ideas were
naturally prominent. The state and the worship of the Caesar, however, were contrasted by Origen with the Christian ideal of a rule and a
citizenship beyond this world, to which a thousand years were but as a day. Pride in his faith was blended with a natural anxiety stemming
from Celsus' attacks on Christianity, and it was at this point that Origen brought to light again a book written in the days of Marcus
Aurelius. Sometimes quoting, sometimes paraphrasing, sometimes merely referring, Origen reproduces and replies to Celsus' arguments. His work
shows many signs of haste, but he more than compensates for this by the way in which he thus preserves a singularly interesting memorial of
the 2nd century.
Nature of Celsus' attacks -
Celsus opens the way for his own attack by restating the arguments leveled at the Christians by the Jews. They are: Jesus was born in
adultery and nurtured on the wisdom of Egypt. His assertion of divine dignity is disproved by his poverty and his miserable end. Christians
have no standing in the Hebrew Bible prophecies and their talk of a resurrection that was only revealed to some of their own adherents is
foolishness. Celsus indeed says that the Jews are almost as ridiculous as the foes they attack; the latter said the savior from Heaven had
come, the former still looked for his coming. However, the Jews have the advantage of being an ancient nation with an ancient faith.
To Celsus, it was much more reasonable to believe that each part of the world has its own special deity; prophets and supernatural messengers
had appeared in more places than one. Besides being bad philosophy based on fictitious history, Christianity is not respectable. Celsus does
not indeed repeat the Thyestean charges (related to parricide, i.e. Christianity overthrowing Judaism) so frequently brought against
Christians, but he says the Christian teachers who are mainly weavers and cobblers have no power over men of education.
An interesting feature of Celsus' writing is that he refers to Jesus' father by name as Panthera. It is taken by Celsus as given that
Jesus was the illegitimate son of a Roman soldier of this name. There is a tomb of a Roman soldier named Tiberius Iulius Abdes Pantera, which
was found in Bad Kreuznach, Germany; some scholars identify the historical Pantera with this Pantera.
Subjects of Celsus' writings -
Celsus shows himself familiar with the story of Jewish origins. Any pagan who wished to intimately understand and criticize
Christianity had to begin by learning from the Jews, and this accounts for the opening chapters of his argument. He has a good knowledge of
Genesis and of the Book of Enoch (v. 52), but does not make much use of the Prophets or the Psalter. Regarding the books with which he was
familiar his position is similar to that reflected in the contemporary Acts of the Martyrs of Scili. He speaks of a Christian collection of
writings, and knew some parts of the synoptic gospels, but was influenced less by the Gospel of John. There is more evidence of Pauline ideas
than of Pauline letters.
The gnostic sects and their writings were well known to Celsus (viii.15 and vi.25), and so was the work of Marcion. There are indications,
too, of an acquaintance with Justin Martyr and the Sibylline literature (vii. 53, cp. v.61). He is perfectly aware of the internal
differences among Christians, and he is familiar with the various stages of development in the history of their religion. These are cleverly
employed in order to heighten the impression of its instability. He plays off the various sects, the primitive age against the present,
Christ against the apostles, the various revisions of the Bible against the trustworthiness of the text and so forth, though he admits that
everything was not really so bad at first as it is at present.
Influence of Celsus -
The True Word had very little influence either on the mutual relations of Christianity and the Roman Empire, or on classical literature.
Echoes of it are found in Tertullian and in Minucius Felix, and then it lay forgotten until Origen gave it new life. A good deal of the
neo‑Platonic polemic naturally went back to Celsus, and both the ideas and phrases of The True Word are found in Porphyry and Julian, though
the closing of the Christian Bible canon in the meantime somewhat changed the method of attack for these writers.
Of more importance than these matters is the light which the book sheds on the strength of Christianity about the year 180. He saw the
Christianity of his life time to be simply a number of warring sects (mostly Gnostic), and so seeing only a mark of weakness. Yet there is
all through an undercurrent which runs against his surface verdicts, and here and there comes to expression.
Most suggestive, however, is his closing appeal to the Christians: "Come", he says, "don't hold aloof from the common regime. Take your place
by the emperor's side. Don't claim for yourselves another empire, or any special position. It is an overture for peace. If all were to follow
your example and abstain from politics, the affairs of the world would fall into the hands of wild and lawless barbarians" (viii.68).
Conceding that Christians are not without success in business (infructuosi in negotiis), he wants them to be good citizens, to retain their
own belief but conform to the state religion. It is an earnest and striking appeal on behalf of the Empire, and shows the terms offered to
the Christian sects, as well as the importance of the various sects at the time. Numerically, Christians formed perhaps a tenth of the
population, i.e. in Alexandria there would be 50,000-60,000. It is unlikely their influence was greater than what the physical evidence
reveals throughout AD 100-400.