Chapter III: Book III: , 85-160

Object of Book Third to refute the charges which Celsus makes against Christianity in his own person. Assertion of Celsus that the controversy between Jews and Christians is most foolish; that there is nothing of importance in the investigations of Jews and Christians; because, although both believe that a Saviour was predicted, yet they do not agree on the point whether He has actually come or not. Refutation of these statements generally—chaps. i.-iv. Celsus alleges that both Judaism and Christianity originated in rebellion against the State; impossibility of this—chaps. v.-vii. Jews shown from their language not to be Egyptians—chap. viii. Falsehood of the assertion that Christians do not desire to convert all men, even if they could—chap. ix. Proof of Celsus in support of his assertion: Answer—chaps. x.-xiii. Union of Christians alleged to rest upon no substantial reason, save on rebellion and fear of external enemies: Answer—chaps. xiv., xv. Falsity of the charge that Christians invent terrors—chap. xvi. Comparison of the articles of the Christian faith to Egyptian temples, where, after passing through imposing avenues, nothing is found as an object of worship save a cat, or an ape, or a crocodile, or a goat, or a dog: Refutation of this—chaps. xvii.-xxi. Celsus asserts that the Dioscuri, and Hercules, and Æsculapius, and Dionysus, are believed by the Greeks to have become gods after being men; but that we refuse to recognise them as such, although they manifested many noble qualities, displayed for the benefit of mankind: General answer—chap. xxii. Comparison of our Lord’s character with that of individuals referred to—chap. xxiii. Unfairness of Celsus in requiring Christians to believe the stories regarding such beings, and yet refusing his assent to the credibility of the Gospel narratives regarding Jesus—chap. xxiv. Examination of the case of Æsculapius—chaps. xxv., xxvi.; of Aristeas of Proconnesus—chaps. xxvi.-xxix. Superiority of the churches of God over the public assemblies—chaps. xxix., xxx. Comparison of the cases of Abaris the Hyperborean and of the Clazomenian with Jesus—chaps. xxxi., xxxii. Examination of the story of Cleomedes of Astypalea—chap. xxxiii. Celsus alleges that there are many other similar instances: This statement, even if true, shown to be inapplicable—chap. xxxiv. Celsus challenged to say whether he believes such beings really to be demons, or heroes, or gods: Consequences which will follow—chap. xxxv. Comparison of case of Antinous, the favourite of Hadrian, shown to be absurd—chaps. xxxvi.-xxxviii. Allegation of Celsus that faith alone leads Christians to give their assent to the doctrines of Jesus: Examination of this statement—chaps. xxxix.-xli. Comparison of mortal flesh of Jesus to gold, silver, or stone, shown to be inept—chap. xlii. Celsus asserts, that in ridiculing the worshippers of Jupiter, who was buried in Crete, while worshipping Jesus, who rose from the grave, we are guilty of inconsistency: Answer—chap. xliii. Various objections against Christianity, gathered from the more unintelligent Christians, adduced by Celsus; enumeration of these: Answers—chaps. xliv., xlv. Christians do desire that there should be wise men among them—chaps. xlv.-xlviii. Allegation that only the low, and the vile, and the ignorant, with women and children, are desired as converts, shown to be false in the sense in which it is advanced by Celsus—chaps. xlix.-liv. Charge brought against teachers of Christianity of surreptitiously inculcating their doctrines upon children without the knowledge of their parents—chap. lv. Examination of this charge—chaps. lvi.-lviii. Answer to charge of Celsus, that Christians invite the wicked alone to participation in their sacred rites—chaps. lix.-lxii. Refutation of the charge that God does not decide in accordance with truth, but with flattery—chap. lxiii. Answer to question of Celsus, why sinners are preferred over others—chap. lxiv. Falsehood of the assertion that Christians are able to gain over none but sinners—chap. lxv. Error of Celsus in denying the possibility of a complete transformation of character—chap. lxvi. His meaning probably was, that such transformation could not be effected by punishment; this shown to be false—chap. lxvii. Transformation of character, in certain cases, by means of philosophical discourses, not a matter to excite surprise: character of Christian preaching—chap. lxviii. Examination of Celsus’ statement, that to change a nature entirely is exceedingly difficult—chap. lxix. God can do all that it is possible for Him to do without ceasing to be God—chap. lxx. Falsity of statement that God alleviates the sufferings of the wicked through pity for their wailings, but casts off the good—chap. lxxi. No truly wise man could be misled by any statements of an unintelligent Christian—chap. lxxii. Falsity of statements, that the ambassador of Christianity relates only ridiculous things—chap. lxxiii. That he seeks after the unintelligent alone—chap. lxxiv. That he acts like a person who promises to restore patients to bodily health, but who prevents them from consulting skilled physicians, who would expose his ignorance—chap. lxxv. That the Christian teacher acts like a drunken man, who should enter a company of drunkards, and accuse those who were sober of being drunk—chap. lxxvi. That he is like one suffering from ophthalmia, who should accuse the clear-sighted of blindness. Assertion of Celsus that Christians lead on men by empty hopes: Answer—chap. lxxvii. Character of those who become converts—chap. lxxviii. Christianity the best system which men were capable of receiving—chaps. lxxix.-lxxxi.