ipse

Moreover, since he frequently calls the Christian doctrine a secret system [of belief], we must confute him on this point also, since almost the entire world is better acquainted with what Christians preach than with the favourite opinions of philosophers. For who is ignorant of the statement that Jesus was born of a virgin, and that He was crucified, and that His resurrection is an article of faith among many, and that a general judgment is announced to come, in which the wicked are to be punished according to their deserts, and the righteous to be duly rewarded? And yet the mystery of the resurrection, not being understood, is made a subject of ridicule among unbelievers. In these circumstances, to speak of the Christian doctrine as a secret system, is altogether absurd. But that there should be certain doctrines, not made known to the multitude, which are [revealed] after the exoteric ones have been taught, is not a peculiarity of Christianity alone, but also of philosophic systems, in which certain truths are exoteric and others esoteric. Some of the hearers of Pythagoras were content with his ipse dixit; while others were taught in secret those doctrines which were not deemed fit to be communicated to profane and insufficiently prepared ears. Moreover, all the mysteries that are celebrated everywhere throughout Greece and barbarous countries, although held in secret, have no discredit thrown upon them, so that it is in vain that he endeavours to calumniate the secret doctrines of Christianity, seeing he does not correctly understand its nature.

There came, then, although Celsus may not wish to admit it, after the numerous prophets who were the reformers of that well-known Israel, the Christ, the Reformer of the whole world, who did not need to employ against men whips, and chains, and tortures, as was the case under the former economy. For when the sower went forth to sow, the doctrine sufficed to sow the word everywhere. But if there is a time coming which will necessarily circumscribe the duration of the world, by reason of its having had a beginning, and if there is to be an end to the world, and after the end a just judgment of all things, it will be incumbent on him who treats the declarations of the Gospels philosophically, to establish these doctrines by arguments of all kinds, not only derived directly from the sacred Scriptures, but also by inferences deducible from them; while the more numerous and simpler class of believers, and those who are unable to comprehend the many varied aspects of the divine wisdom, must entrust themselves to God, and to the Saviour of our race, and be contented with His “ipse dixit,” instead of this or any other demonstration whatever.