Origen of Alexandria, Against Celsus

We shall therefore say, in the first place, that if he who disbelieves the appearance of the Holy Spirit in the form of a dove had been described as an Epicurean, or a follower of Democritus, or a Peripatetic, the statement would have been in keeping with the character of such an objector. But now even this Celsus, wisest of all men, did not perceive that it is to a Jew, who believes more incredible things contained in the writings of the prophets than the narrative of the appearance of the dove, that he attributes such an objection! For one might say to the Jew, when expressing his disbelief of the appearance, and thinking to assail it as a fiction, “How are you able to prove, sir, that the Lord spake to Adam, or to Eve, or to Cain, or to Noah, or to Abraham, or to Isaac, or to Jacob, those words which He is recorded to have spoken to these men?” And, to compare history with history, I would say to the Jew, “Even your own Ezekiel writes, saying, ‘The heavens were opened, and I saw a vision of God.’72 Cf. Ezek. i. 1. After relating which, he adds, ‘This was the appearance of the likeness of the glory of the Lord; and He said to me,’”73 Cf. Ezek. i. 28 and ii. 1. etc. Now, if what is related of Jesus be false, since we cannot, as you suppose, clearly prove it to be true, it being seen or heard by Himself alone, and, as you appear to have observed, also by one of those who were punished, why should we not rather say that Ezekiel also was dealing in the marvellous when he said, “The heavens were opened,” etc.? Nay, even Isaiah asserts, “I saw the Lord of hosts sitting on a throne, high and lifted up; and the seraphim stood round about it: the one had six wings, and the other had six wings.”74 Cf. Isa. vi. 1, 2. How can we tell whether he really saw them or not? Now, O Jew, you have believed these visions to be true, and to have been not only shown to the prophet by a diviner Spirit, but also to have been both spoken and recorded by the same. And who is the more worthy of belief, when declaring that the heavens were opened before him, and that he heard a voice, or beheld the Lord of Sabaoth sitting upon a throne high and lifted up,—whether Isaiah and Ezekiel or Jesus? Of the former, indeed, no work has been found equal to those of the latter; whereas the good deeds of Jesus have not been confined solely to the period of His tabernacling in the flesh, but up to the present time His power still produces conversion and amelioration of life in those who believe in God through Him. And a manifest proof that these things are done by His power, is the fact that, although, as He Himself said, and as is admitted, there are not labourers enough to gather in the harvest of souls, there really is nevertheless such a great harvest of those who are gathered together and conveyed into the everywhere existing threshing-floors and Churches of God.

Φήσομεν οὖν πρῶτον ὅτι, εἰ μὲν ὁ ἀπιστῶν τῷ περὶ τοῦ εἴδους τῆς περιστερᾶς φάσματι τοῦ ἁγίου πνεύματος ἀνεγέγραπτο ἐπικούρειος εἶναι ἢ δημοκρίτειος ἢ περιπα τητικός, χώραν ἂν εἶχεν ἀκόλουθον τῷ προσωποποιουμένῳ τὸ λεγόμενον· νυνὶ δὲ οὐδὲ τοῦθ' ὁ σοφώτατος Κέλσος ἑώρακεν, ὅτι Ἰουδαίῳ, πλείονα πιστεύοντι καὶ παραδοξότερα ἐκ τῶν προφητικῶν γραφῶν τῆς περὶ τοῦ εἴδους τῆς περισ τερᾶς ἱστορίας, τὸν τοιοῦτον περιέθηκε λόγον. Εἴποι γὰρ ἄν τις τῷ Ἰουδαίῳ, περὶ τοῦ φάσματος ἀπιστοῦντι καὶ οἰομένῳ κατηγορεῖν αὐτοῦ ὡς πλάσματος· σὺ δὲ πόθεν, ὦ οὗτος, ἀποδεῖξαι ἂν ἔχοις ὅτι εἶπε κύριος ὁ θεὸς τῷ Ἀδὰμ ἢ τῇ Εὔᾳ ἢ τῷ Κάϊν ἢ τῷ Νῶε ἢ τῷ Ἀβραὰμ ἢ τῷ Ἰσαὰκ ἢ τῷ Ἰακὼβ τὰ ἀναγεγραμμένα αὐτὸν εἰρηκέναι τοῖς ἀνδράσι τούτοις; Ἵνα δὲ τῇ ἱστορίᾳ ταύτῃ ἱστορίαν παραβάλω, εἴποιμ' ἂν πρὸς τὸν Ἰουδαῖον· καὶ ὁ σὸς Ἰεζεκιὴλ ἀνέγραψε λέγων· "Ἠνοίχθησαν οἱ οὐρανοί, καὶ εἶδον ὅρασιν θεοῦ", ἥντινα διηγησάμενος ἐπιφέρει αὐτῇ· "Αὕτη ἡ ὅρασις ὁμοιώματος δόξης κυρίου· καὶ εἶπε πρός με." Εἰ γὰρ ψευδῆ τὰ περὶ τοῦ Ἰησοῦ ἀναγεγραμμένα, ἐπεὶ μὴ ἔχομεν, ὡς ὑπολαμβάνεις, ἐναργῶς παραστῆσαι, πῶς ταῦτά ἐστιν ἀληθῆ ὑπ' αὐτοῦ μόνου ἑωραμένα ἢ ἀκουσθέντα καί, ὡς ἔδοξας τετηρηκέναι, καὶ ὑπὸ ἑνὸς τῶν κολασθέντων· τί οὐχὶ μᾶλλον καὶ τὸν Ἰεζεκιὴλ φήσομεν τερατευόμενον εἰρηκέναι τὸ "Ἠνοίχθησαν οἱ οὐρανοὶ" καὶ τὰ ἑξῆς; Ἀλλὰ καὶ ἐὰν ὁ Ἡσαΐας φάσκῃ· "Εἶδον τὸν κύριον Σαβαὼθ καθήμενον ἐπὶ θρόνου ὑψηλοῦ καὶ ἐπηρμένου· καὶ τὰ Σεραφὶμ εἱστήκεισαν κύκλῳ αὐτοῦ, ἓξ πτέρυγες τῷ ἑνὶ καὶ ἓξ πτέρυγες τῷ ἑνὶ" καὶ τὰ ἑξῆς, πόθεν, ὅτι ἀληθῶς ἑώρακε; Πεπίστευκας γάρ, ὦ Ἰουδαῖε, τούτοις ὡς ἀψευδέσι καὶ ὑπὸ θειοτέρου πνεύματος οὐ μόνον ἑωραμένοις τῷ προφήτῃ ἀλλὰ καὶ εἰρημένοις καὶ ἀναγεγραμμένοις. Τίνι δὲ καὶ πιστεύειν μᾶλλον ἄξιον, φάσκοντι ἀνεῷχθαι αὐτῷ τοὺς οὐρανοὺς καὶ φωνῆς ἀκηκοέναι ἢ ἑωρακέναι "τὸν κύριον Σαβαὼθ καθήμενον ἐπὶ θρόνου ὑψηλοῦ καὶ ἐπηρμένου", Ἡσαΐᾳ καὶ Ἰεζεκιὴλ ἢ τῷ Ἰησοῦ; Ἐκείνων μὲν γὰἔργον οὐδὲν τηλικοῦτον εὑρίσκεται· τοῦ δὲ Ἰησοῦ τὸ ἀνδραγάθημα οὐ κατὰ τοὺς αὐτοὺς τῆς ἐνσωματώσεως μόνους γέγονε χρόνους, ἀλλὰ καὶ μέχρι τοῦ δεῦρο ἡ Ἰησοῦ δύναμίς ἐστιν ἐνεργοῦσα τὴν ἐπιστροφὴν καὶ τὴν βελτίωσιν ἐν τοῖς πιστεύουσι δι' αὐτοῦ τῷ θεῷ. Ἐναργὲς δὲ δεῖγμα τοῦ δυνάμει αὐτοῦ ταῦτα γίνεσθαι τό, ὡς αὐτός φησι καὶ καταλαμβάνεται, μὴ ὄντων ἐργατῶν τῶν ἐργαζομένων τὸν θερισμὸν τῶν ψυχῶν, τοσοῦτον εἶναι θερισμόν, συγκομιζο μένων καὶ συναγομένων εἰς τὰς πανταχοῦ ἅλωνας τοῦ θεοῦ καὶ ἐκκλησίας.