Christianity

I. Description of Christians

Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men. Ye are the light of the world. A city that is set on an hill cannot be hid. Matthew 5:13-14

A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if ye have love one to another. John 13:34-35

As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter. Romans 8:36

Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwellingplace; And labor, working with our own hands: being reviled, we bless; being persecuted, we suffer it: Being defamed, we intreat: we are made as the filth of the world, and are the offscouring of all things unto this day. 1 Corinthians 4:11-13

And the multitude of them that believed were of one heart and of one soul: neither said any of them that ought of the things which he possessed was his own; but they had all things common. And with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all. Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, and laid them down at the apostles’ feet: and distribution was made unto every man according as he had need. Acts 4:32-35

These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth. For they that say such things declare plainly that they seek a country. And truly, if they had been mindful of that country from whence they came out, they might have had opportunity to have returned. But now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city. Hebrews 11:13-16

Beloved, I beg you as sojourners and pilgrims, abstain from fleshly lusts which war against the soul, having your conduct honorable among the Gentiles, that when they speak against you as evildoers, they may, by your good works which they observe, glorify God in the day of visitation. 1 Pet. 2:11-12

We know that many among ourselves have delivered themselves to bondage, that they might ransom others. Many have sold themselves to slavery, and receiving the price paid for themselves have fed others. Clement of Rome (A.D. 96) ch.55

Let us show ourselves their brothers by our forbearance; but let us be zealous to be imitators of the Lord, vying with each other who shall suffer the greater wrong, who shall be defrauded, who shall be set at naught. Ignatius: to the Ephesians (A.D. 35-105) ch.10

Christianity is at it’s greatest, whenever it is hated by the world. Ignatius: to the Romans (A.D. 35-105) ch.3

Since I see, that you are exceedingly anxious to understand the religion of the Christians, as to what God they trust and how they worship Him, that they all disregard the world and despise death, and take no account of those who are regarded as gods by the Greeks, neither observe the superstition of the Jews, and as to the nature of the affection which they entertain one to another, and of this new development or interest, which has entered into men’s lives now and not before. Letter to Diognetus (A.D. 125-200) ch.1

For Christians are not distinguished from the rest of mankind either in locality or in speech or in customs. For they dwell not somewhere in cities of their own, neither do they use some different language, nor practice an extraordinary kind of life…But while they dwell in cities of Greeks and barbarians as the lot of each is cast, and follow the native customs in dress and food and the other arrangements of life, yet the constitution of their own citizenship, which they set forth, is marvelous, and confessedly contradicts expectation. They dwell in their own countries, but only as sojourners; they bear their share in all things as citizens, and they endure all hardships as strangers. Every foreign country is a fatherland to them, and every fatherland is foreign…They find themselves in the flesh, and yet they live not after the flesh. Their existence is on earth, but their citizenship is in heaven. They obey the established laws, and they surpass the laws in their own lives. They love all men, and they are persecuted by all. They are ignored, and yet they are condemned. They are put to death, and yet they are endued with life. Letter to Diognetus (A.D. 125-200) ch.5

In a word, what the soul is in a body, this the Christians are in the world. The soul is spread through all the members of the body, and Christians through the divers cities of the world. The soul has its abode in the body, and yet it is not of the body. So Christians have their abode in the world, and yet they are not of the world. The soul which is invisible is guarded in the body which is visible: so Christians are recognized as being in the world, and yet their religion remains invisible. The flesh hates the soul and wages war with it, though it receives no wrong, because it is forbidden to indulge in pleasures; so the world hates Christians, though it receives no wrong from them, because they set themselves against its pleasures. The soul loves the flesh which hates it, and the members: so Christians love those that hate them. The soul is enclosed in the body, and yet itself holds the body together; so Christians are kept in the world as in a prison-house, and yet they themselves hold the world together. The soul though itself immortal dwells in a mortal tabernacle; so Christians sojourn amidst perishable things, while they look for the imperishability which is in the heavens. The soul when poorly treated in the matter of food and drinks is improved; and so Christians when punished increase more and more daily. Letter to Diognetus (A.D. 125-200) ch.6

But the Christians, O King, while they went about and made search, have found the truth; and as we learned from their writings, they have come nearer to truth and genuine knowledge than the rest of the nations…. Wherefore they do not commit adultery nor fornication, nor bear false witness, nor embezzle what is held in pledge, nor covet what is not theirs. They honor father and mother, and show kindness to those near to them; and whenever they are judges, they judge uprightly. They do not worship idols (made) in the image of man; and whatsoever they would not that others should do unto them, they do not to others; and of the food which is consecrated to idols they do not eat, for they are pure. And their oppressors they appease (lit: comfort) and make them their friends; they do good to their enemies; and their women, O King, are pure as virgins, and their daughters are modest; and their men keep themselves from every unlawful union and from all uncleanness, in the hope of a recompense to come in the other world. Further, if one or other of them have bondmen and bondwomen or children, through love towards them they persuade them to become Christians, and when they have done so, they call them brethren without distinction. They do not worship strange gods, and they go their way in all modesty and cheerfulness. Falsehood is not found among them; and they love one another, and from widows they do not turn away their esteem; and they deliver the orphan from him who treats him harshly. And he, who has, gives to him who has not, without boasting. And when they see a stranger, they take him in to their homes and rejoice over him as a very brother; for they do not call them brethren after the flesh, but brethren after the spirit and in God. And whenever one of their poor passes from the world, each one of them according to his ability gives heed to him and carefully sees to his burial. And if they hear that one of their number is imprisoned or afflicted on account of the name of their Messiah, all of them anxiously minister to his necessity, and if it is possible to redeem him they set him free. And if there is among them any that is poor and needy, and if they have no spare food, they fast two or three days in order to supply to the needy their lack of food. They observe the precepts of their Messiah with much care, living justly and soberly as the Lord their God commanded them. Every morning and every hour they give thanks and praise to God for His loving-kindnesses to them. They give thanksgiving to him for their food and drink. If any righteous man among them passes from this world, they rejoice and offer thanks to God. They escort his body as if he were setting out from one place to go to another nearby. And when a child has been born to any of them, they give thanks to God. Aristides (c. 125, E), 9.276, 277.

With us there is no desire of vainglory, nor do we indulge in a variety of opinions. For having renounced the popular and earthly, obeying the commands of God, and following the law of the Father of immortality, we reject everything which rests upon human opinion. Not only do the rich among us pursue our philosophy, but the poor enjoy free instruction. For the things which come from God surpass the rewards of worldly gifts. Thus we accept all who desire to hear—even old women and youths. In short, persons of every age are treated by us with respect. Tatian (c. 160, E), 2.78.

Among us you will find uneducated persons, artisans, and old women. They may be unable in words to prove the benefit of our doctrine. However, by their deeds, they demonstrate the benefit arising from their accepting its truth. They do not rehearse speeches, but exhibit good works. When struck, they do not strike again. When robbed, they do not go to law. They give to those who ask of them, and love their neighbors as themselves. Athenagoras (c. 175, E), 2.134.

On this account, too, according to age, we recognize some as sons and daughters. Others we regard as brothers and sisters. To the more advanced in life, we give the honor due to fathers and mothers. On behalf of those, then, to whom we apply the names of brothers and sisters, and other designations of relationship, we exercise the greatest care so that their bodies should remain undefiled and uncorrupted. Athenagoras (c. 175, E), 2.146.

[The spiritual man] is, then, the truly kingly man. He is the sacred high priest of God. . . . He, therefore, never surrenders himself to the rabble that rules supreme over the theaters. He gives no admittance even in a dream to the things that are spoken, done, and seen for the sake of alluring pleasures. Nor does he give himself to the pleasures of sight, nor other pleasures, . . . such as costly incense and fragrances that bewitch the nostrils. Nor is he given to the preparations of meats and indulgences in different wines that ensnare the palate, nor to fragrant bouquets of many flowers, which effeminate the soul through the senses. Instead, he always traces up to God the serious enjoyment of all things. So he offers the first-fruits of food, drink, and oil to the Giver of all, acknowledging his thanks in the gift and in the use of them by the Word given to him. He rarely goes to boisterous banquets of all and sundry, unless he is induced to go by the announcement in advance of the friendly and harmonious nature of the entertainment. For he is convinced that God knows and perceives all things—not just the words, but also the thoughts. Clement of Alexandria (c. 195, E), 2.533.

We are accused of being useless in the affairs of life. How in all the world can that be the case with people who are living among you, eating the same food, wearing the same attire, having the same habits, and enduring the same necessities of existence? We are not Indian Brahmans or Gymnosophists, who dwell in the woods and exile themselves from ordinary human life. . . . So we journey with you in the world, abstaining from neither forum, meat market, bath, booth, workshop, inn, weekly market, nor any other places of commerce. We sail with you, serve in the military with you, and cultivate the ground with you. . . . Even in the various arts, we make public property of our works for your benefit. Tertullian (c. 197, W), 3.49.

[ADDRESSED TO PAGANS:] Here we call your own acts to witness, you who daily are presiding at the trials of prisoners and are passing sentence upon crimes. Well, in your long lists of those accused of many and various atrocities, has any assassin, any purse-snatcher, any man guilty of sacrilege, seduction, or stealing bathers’ clothes, ever had his name entered as also being a Christian? Or when Christians are brought before you on the mere basis of their name, is there ever found among them an evildoer of this sort? It is always with your people that the prison is steaming. . . . You find no Christian there, unless he is there for being a Christian. Or, if someone is there as something else, he is a Christian no longer. We alone, then, are without crime. Tertullian (c. 197, W), 3.49, 50.

Even among those who are not of his religion, the Christian is noted for his fidelity. Tertullian (c. 197, W), 3.51.

Our discipline carries its own evidence in itself. We are not betrayed by anything else than our own goodness, just as bad men also become conspicuous by their own evil. . . . For what mark do we exhibit except the prime wisdom that teaches us not to worship the frivolous works of the human hand? Our marks are the temperance by which we abstain from other men’s goods, the chastity that we do not even pollute with a look, the compassion that prompts us to help the needy, the truth itself (which makes us give offense), and liberty, for which we have even learned to die. Whoever wishes to understand who the Christians are must seek these marks for their discovery. Tertullian (c. 197, W), 3.112.

As to your saying of us that we are a most shameful set—utterly steeped in luxury, avarice, and depravity—we will not deny that this is true of some. It is, however, a sufficient testimonial for our name that this cannot be said of all, not even of the greater part of us. It must happen that even in the healthiest and purest body that a mole may grow, a wart arise on it, or freckles disfigure it. . . . The goodness of the larger portion is well attested by the slender flaw. But although you prove that some of our people are evil, you do not thereby prove that they are Christians. . . . You have no right to call them Christians to whom the Christians themselves deny that name. Tertullian (c. 197, W), 3.113.

You are accustomed in conversation yourselves to say in disparagement of us, “Why is soand-so deceitful, when the Christians are so self-denying? Why he is merciless, when they are so merciful?” You thus bear your testimony to the fact that this is not the character of Christians. For you ask in the way of a retort how men who are reputed to be Christians can be of such and such a disposition. Tertullian (c. 197, W), 3.113.

Yet, banded together as we are, ever so ready to sacrifice our lives, what single case of revenge for injury are you able to point to, though, if it were held right among us to repay evil by evil, a single night with a torch or two could achieve an ample vengeance? … If we desired, indeed, to act the part of open enemies, not merely of secret avengers, would there be any lacking in strength, whether of numbers or resources? The Moors, the Marcomanni, the Parthians themselves, or any single people, however great, inhabiting a distinct territory, and confined within its own boundaries, surpasses, forsooth, in numbers, one spread over all the world! We are but of yesterday, and we have filled every place among you – cities, islands, fortresses, towns, market-places, the very camp, tribes, companies, palace, senate, forum, – we have left nothing to you but the temples of your gods… For now it is the immense number of Christians which makes your enemies so few, almost all the inhabitants of your various cities being followers of Christ. Yet you choose to call us enemies of the human race, rather than of human error. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg. 45

Of how much greater dignity and constancy is the assertion of Christian wisdom, before the very breath of which the whole host of demons is scattered! This wisdom of the school of heaven frankly denies the gods of this world, without reserve. . . . It does not corrupt youth, but instructs them in all goodness and moderation. And so it bears the unjust condemnation—not of one city only—but of all the world. Tertullian (c. 210, W), 3.182.

Although our numbers are so great—constituting all but the majority in every city—we conduct ourselves quietly and modestly. I might say that we are known more as individuals, than as organized communities. We are remarkable only for reforming our former vices. Tertullian (c. 212, W), 3.106.

We never deny the deposit placed in our hands. We never pollute the marriage bed. We deal faithfully with our wards. We give aid to the needy. We render evil for evil to no one. As for those who falsely pretend to belong to us—and whom we, too, repudiate—let them answer for themselves. In short, does anyone have a complaint to make against us on other grounds [except being a Christian]? To what else does the Christian devote himself, except the affairs of his own community? . . . It is for such a notable freedom from crime, for an honesty so great, for righteousness, for purity, for faithfulness, for truth, for the living God, that we are sentenced to the flames. Tertullian (c. 212, W), 3.107.

[Pagan antagonist]: All men must be indignant, all men must feel pain, that certain persons – and these unskilled in learning, strangers to literature, without knowledge even of sordid arts – should dare to teach with any certainty about nature at large and the divine majesty. … Is it not a thing to be lamented, that men … of a reprobate, unlawful, and desperate faction should rage against the gods? These persons have gathered together from the lowest dregs the more unskilled men, along with women – credulous and by the facility of their sex, yielding – thereby establishing a herd of profane conspiracy. This is linked together by nightly meetings, solemn fasts, and inhuman meats. … They despise the temples as dead houses. They reject the gods. They laugh at sacred things. Wretched, they pity the priests – if they are allowed. Half naked themselves, they despise honors and purple robes. Oh, unbelievable folly and incredible audacity! They scorn present torments, although they fear those that are uncertain and future. While they fear to die after death, they do not fear to die for the present. … Look! A portion of you – and, as you declare, the larger and better portion – are in want, are cold, laboring in hard work and hunger. Yet, your God allows it. … So He either is not willing or not able to assist His people. … You do not visit exhibitions. You have no interest in public displays. You reject the public banquets and abhor the sacred contests. You refuse the meats previously tasted by (and the drinks made an offering upon) the altars. … You do not wreath your heads with flowers. You do not grace your bodies with perfume. You reserve ointments for funeral rites. You even refuse garlands for your sepulchers. [Christian reply]: We do not, at once, stand on the level of the lowest of the people, simply because we refuse your honors and purple robes. … We do not distinguish our people by some small bodily mark (as you suppose) but easily enough by the sign of innocency and modesty. Thus we love one another (to your regret) with a mutual love, because we do not know how to hate. For that reason, we call one another (to your envy) brothers, as being men born of one God. … You [pagans] forbid, and yet commit, adulteries. We are born men only for our own wives. You punish crimes when committed. With us, even to think of crimes is to sin. … From your numbers the prison boils over. But there is no Christian there, unless he is accused on account of his religion, or else is an apostate. Mark Minucius Felix (A.D. 200) vol. 4 pg. 175-195

What will we say of the new race of us Christians—whom Christ at His coming planted in every country and in every region? Wherever we are, we are all called after the one name of Christ—Christians. On one day, the first of the week, we assemble ourselves together; and on the days of the readings, we abstain from food. The brethren in Gaul do not take males for wives, nor do those in Persia take two wives [things that were lawful in those countries]. Nor do those who are in Judea circumcise themselves. Nor do our sisters who are among the Geli consort with strangers. Nor do the brethren in Persia take their daughters for wives. Nor do those in Media abandon their dead, bury them alive, or give them as food to the dogs. Those in Edessa do not kill their wives or their sisters if they commit impurity. Rather, they withdraw from them and give them over to the judgment of God. Those who are in Hatra do not stone thieves to death. In short, wherever they are, and in whatever place they happen to be, the laws of various countries do not hinder them from obeying the law of their Christ. . . . On the other hand, sickness and health, riches and poverty—these befall them wherever they are, for such things are not within the scope of their freedom. Bardesanes (c. 222, E), 8.733.

When the churches of God . . . are carefully contrasted with the [pagan] assemblies of the districts in which they are situated, they are seen as beacons in the world. For who would not admit that even the inferior members of the church . . . are nevertheless more excellent than the majority of those who belong to the temples in the different districts? Origen (c. 248, E), 4.476.

The church of God that is at Athens is a meek and stable body—one that desires to please God. . . . And you may say the same things of the church of God at Corinth . . . or of the church of God at Alexandria. . . . In like manner, also, in comparing the council of the church of God with the council in any city, you would find that certain councilors of the church are worthy to rule in the city of God. . . . So you must compare the ruler of the church in each city with the ruler of the people of that city in order to observe that even among those councilors and rulers of the church of God who fall far short of their duty . . . it is still possible to discover a general superiority in what relates to the progress of virtue—in comparison with the councilors and rulers of the various cities. Origen (c. 248, E), 4.476.

Each one was desirous of increasing his estate. Forgetting what believers had either done back in the times of the apostles, or always should do, they devoted themselves to the increase of their property with the insatiable ardor of covetousness. Among the priests, there was no devotion of religion. Among the ministers, there was no sound faith. In their works, there was no mercy. In their manners, there was no discipline. In men, their beards were defaced. In women, their complexion was dyed. Their eyes were falsified from what God’s hand had made them. Their hair was stained with a falsehood. . . .

They united with unbelievers in the bond of marriage. . . . They would swear not only rashly, but even worse, would swear falsely. . . . A number of bishops, . . . despising their divine responsibility, became agents in secular business. They forsook their chair, deserted their people, wandered about over foreign provinces, and hunted the markets for profitable merchandise. In the meanwhile, brethren were starving in the church. . . . We deserve to suffer for sins of this kind. . . . Indeed, we still have not been converted to the fear of the Lord, so as to patiently and courageously undergo this, our correction and divine test. Immediately at the first words of the threatening foe, the majority of the brethren betrayed their faith. . . . What a thing unheard of! Cyprian (c. 250, W), 5.438.

It disturbs some Christians that the power of this disease attacks our people equally with the pagans. As if the Christian believed for the purpose that he might have the enjoyment of the world and of this life, free from the contact of ills. . . . It disturbs some that this mortality is common to us with others. . . . However, so long as we are here in the world, we are associated with the human race in fleshly equality (although we are separated in spirit). . . . Therefore, when the earth is barren with an unproductive harvest, famine makes no distinction. Likewise, when a city is taken with the invasion of an enemy, captivity at once desolates all. When the serene clouds withhold the rain, the drought is alike to all. Likewise, when the jagged rocks destroy the ship, the shipwreck is common to all, without exception to anyone who sails in her. Finally, the disease of the eyes, the attack of fevers, and the feebleness of all the limbs is common to us with others—so long as this common flesh of ours is borne by us in the world. Cyprian (c. 250, W), 5.471.

Let no one deceive himself. Let him not pretend to have “found” such property. For it is not lawful, even for a man who has found anything, to enrich himself by it. . . . Others deceive themselves by fancying that they can retain the property of others by rationalizing that it is merely a substitution for their own property that had been taken. . . . Moreover, it has been reported to us that something has happened in your country that is surely unbelievable. If it is true, it is altogether the work of unbelievers and impious men. . . . We have heard that some have sunk to such a degree of cruelty and inhumanity that they are detaining by force certain captives who have escaped. Gregory Thaumaturgus (c. 255, E), 6.19.

[CONCERNING A SEVERE EPIDEMIC:] Very many of our brethren, in their exceeding love and brotherly kindness, did not spare themselves. Rather, they stayed by each other and visited the sick without thought of their own peril. They diligently ministered to them and treated them for their healing in Christ. They died from time to time most joyfully along with them, loading themselves with pains derived from others and drawing upon themselves their neighbors’ diseases. . . . And many who had thus cured others of their sicknesses, and restored them to strength, died themselves. For they transferred to their own bodies the death of their neighbors. . . . Yes, the very best of our brethren have departed this life in this manner, including some presbyters and some deacons. . . . This form of death seems to equal martyrdom itself. . . . But among the pagans, everything was just the reverse. They pushed aside anyone who began to be sick and kept away even from their dearest friends. They threw the suffering out upon the public roads half dead, and left them unburied. Dionysius of Alexandria (c. 262, E), 6.108, 109, as quoted by Eusebius.

[ADDRESSED TO PAGANS:] Lay aside every evil thought from your hearts, and that golden age will at once return to you. For you cannot attain this by any other means than by beginning to worship the true God. . . . If only God were worshipped, there would not be dissensions and wars. For men would know that they are the sons of one God. . . . There would be no adulteries, debaucheries, and prostitution of women—if everyone knew that whatever is sought beyond the desire of procreation is condemned by God. . . . The males also would restrain their lust. The pious and religious contributions of the rich would provide for the destitute. As I have said, there would not be these evils on the earth if there were a general observance of the law of God by common consent. How happy and how golden would be the condition of human affairs, if gentleness, piety, peace, innocence, justice, temperance, and faith took up their abode throughout the world. In short, there would be no need of so many and varying laws to rule men. For the law of God alone would be sufficient for perfect innocence. In fact, there would be no need of prisons, the swords of rulers, or the terror of punishments. Lactantius (c. 304–313, W), 7.143.

[DESCRIBING PAGANS:] But these men, when they come to offer sacrifice, present to their gods nothing from within, nothing of their own—no uprightness of mind, no reverence or fear. Therefore, when the worthless sacrifices are finished, they leave their religion back in the temple. . . . They do not bring anything of their religion with them, nor do they take anything of it back with them. For that reason, their religious observances are neither able to make men good, nor to be firm and unchangeable. . . . In short, I see nothing else in it than a rite pertaining to the fingers only. But our religion is firm, solid, and unchangeable, because it teaches justice. It is always with us, for it has its existence altogether in the soul of the worshipper. It has the mind itself for a sacrifice. In their religion, nothing else is required but the blood of animals, the smoke of incense, and the senseless pouring out of drink offerings. But in our religion, there is required a good mind, a pure breast, and an innocent life. Lactantius (c. 304–313, W), 7.157.

II. Growth of Christianity

This gospel of the kingdom will be preached in all the world as a witness to all the nations, and then the end will come. Matt. 24:14.

These who have turned the world upside down have come here too. Acts 17:6.

The gospel which you heard, which was preached to every creature under heaven. Col. 1:23.

The whole world, along with Athens and Greece, has already become the domain of the Word. Clement of Alexandria (c. 195, E), 2.203.

We are but of yesterday, and we have filled every place among you—cities, islands, fortresses, towns, market places, the very camps, tribes, companies, palace, senate, forum—we have left nothing to you but the temples of your gods. Tertullian (c. 197, W), 3.45.

If such multitudes of men were to break away from you, and take themselves to some remote corner of the world, why, the very loss of so many citizens would cover the empire with shame—no matter what sort of people they were. . . . For now it is the immense number of Christians that makes your enemies so few. For almost all the inhabitants of your various cities are followers of Christ. Tertullian (c. 197, W), 3.45.

The more often we are mown down by you, the more in number we grow. The blood of Christians is seed. . . . For who that contemplates it, is not excited to inquire what is at the bottom of it? Who, after inquiry, does not embrace our doctrines? Tertullian (c. 197, W), 3.55.

Day after day, indeed, you groan over the increasing number of Christians. Your constant cry is that the state is beset [by us]. You groan that Christians are in your fields, your camps, and in your islands. You grieve over it as a calamity that each sex, every age—in short, every rank—is passing over from you to us. . . . I know very well with what answer you usually counter the argument from our rapid increase. You say that something should not be hastily accounted as a good thing simply because it converts a great number of persons. Tertullian (c. 197, W), 3.109.

Upon whom else have the universal nations believed, but upon the Christ who is already come? For whom have the nations believed—Parthians, Medes, Elamites, those who inhabit Mesopotamia, Armenia, Phrygia, Cappadocia, . . . and all other nations? By this time, . . . [the name of Christ has reached] the manifold confines of the Moors, all the limits of Spain, the diverse nations of the Gauls, and the haunts of the Britons—inaccessible to the Romans, but subjugated to Christ. . . . Furthermore, there are Germans, Scythians, and persons of many remote nations and provinces and islands—many to us unknown and which we can scarcely enumerate. In all these places, the name of Christ (who is already come) reigns. . . . Christ’s name is extending everywhere, believed everywhere, worshipped by all the above-enumerated nations, and is reigning everywhere. Tertullian (c. 197, W), 3.157, 158.

Although our numbers are so great—constituting all but the majority in every city—we conduct ourselves very quietly and modestly. Tertullian (c. 212, W), 3.106.

If we were to take it into our heads to do that very thing, what would you make of so many thousands—of such a multitude of men and women, persons of every sex, age, and rank—if they presented themselves before you? Tertullian (c. 212, W), 3.107.

Day by day the number of us in increased. However, this is not grounds for charging us with error. Rather, it is a testimony that claims praise. For, in a fair mode of life, our actual numbers both continue and abide undiminished; and strangers increase it. Mark Minucius Felix (c. 200, W), 4.192.

We observe how powerful the Word has become in a very few years, despite the fact that conspiracies were formed against those who acknowledged Christianity. . . . Despite the small number of its teachers, it was preached everywhere throughout the world. As a result, Greeks and barbarians, wise and foolish, gave themselves up to the worship that is through Jesus. We have no difficulty in saying that such a result is beyond human power. Origen (c. 225, E), 4.350.

Almost the entire world is better acquainted with what Christians preach than with the favorite opinions of the philosophers. For who is ignorant of the statement that Jesus was born of a virgin, that He was crucified, or that His resurrection is an article of faith among many? Who does not know that a general judgment is proclaimed to come, in which the wicked are to be punished according to their deserts and the righteous to be duly rewarded? Origen (c. 248, E), 4.399.

Could it have come to pass without divine assistance that Jesus . . . could have been so successful that everywhere throughout the world, many persons—Greeks as well as barbarians, educated as well as ignorant—adopted His doctrine? In fact, they have even met death in its defense, rather than to deny it. No one has ever related the same thing to have been done for any other movement. Origen (c. 248, E), 4.407.

Among the multitude of converts to Christianity, the simple and ignorant necessarily outnumbered the more intelligent, since the former class always outnumbers the latter. Origen (c. 248, E), 4.408.

I assert that the whole inhabited world contains evidence of the works of Jesus, in the existence of those churches of God which have been founded through him by those who have been converted from the practice of innumerable sins. And the name of Jesus can still remove distractions from the minds of men, expel demons, and also take away diseases. Furthermore, it produces a marvelous meekness of spirit and complete change of character. Origen (c. 248, E), 4.427.

At the present day, indeed, there is a multitude of Christian believers. Not only rich men receive the teachers of Christianity, but also persons of rank, as well as refined and highborn ladies. So some will perhaps dare to say that it is for the sake of a little glory that certain individuals assume the office of Christian instructors. However, it is impossible to reasonably entertain such a notion about Christianity in its beginnings. For back then, the danger incurred was great—especially by its teachers. Even at the present day, the discredit attached to it among the rest of mankind is greater than any supposed honor to be enjoyed. Origen (c. 248, E), 4.468.

Their discourses . . . at once convert multitudes from a life of immorality to one of great discipline, from a life of wickedness to one that is better. . . . Why, then, should we not justly admire the power that they contain? For the words of those who initially assume the office of ambassadors, who gave their labors to raise up the churches of God . . . were accompanied with a persuasive power. . . . The demonstration that followed the words of the apostles of Jesus was given from God and was manifested by the Spirit and by power. Therefore, . . . the Word of God (through their instrumentality) transformed many persons who had been sinners both by nature and habit. Origen (c. 248, E), 4.491.

This providence has extended the Christian religion day by day, so that it is now preached everywhere with boldness. And this is in spite of the numerous obstacles that oppose the spread of Christ’s teaching in the world. However, since it was the purpose of God that the nations would receive the benefits of Christ’s teaching, all the devices of men against Christians have been brought to nothing. For the more that kings, rulers, and peoples have persecuted them everywhere, the more they have increased in number and grown in strength. Origen (c. 248, E), 4.621.

Every form of worship will be destroyed except the religion of Christ, which alone will prevail. Indeed, it will one day triumph, for its principles take possession of the minds of men more and more every day. Origen (c. 248, E), 4.666.

[Christians] come out of all nations and from the whole world. Cyprian (c. 250, W), 5.507.

No nation is so uncivilized, no region so remote that either His passion or the height of His majesty is unknown. So, in His suffering, he stretched forth His hands and measured out the world—so that even then He might show that a great multitude (collected out of all languages and tribes, from the rising of the sun even to its setting) was about to come under His wings. Lactantius (c. 304–313, W), 7.129.

Our number is continually increased from the worshippers of gods. . . . The divine law has been received from the rising of the sun to its setting. And each sex, every age, nation, and country—with one and the same mind—obeys God. Lactantius (c. 304–313, W), 7.148.

In the times that followed [Valerian], during which many well-deserving rulers guided the helm of the Roman empire, the church suffered no violent assaults from her enemies. And she extended her hands unto the east and unto the west—so much so that at that time [in the second century] there was no remote corner of the earth to which the divine religion had not penetrated. There were no people of customs so barbaric that they did not become mild and gentle by being converted to the worship of God. Lactantius (c. 320, W), 7.302.

If the gods willed that the Germans and the Persians should be defeated because Christians dwelled among their tribes, how did those gods grant victory to the Romans? For Christians dwelled among their peoples also. Or, if the gods willed that mice and locusts would swarm forth in prodigious numbers in Asia and in Syria because Christians dwelled among their tribes, why was there likewise no such phenomenon in Spain and in Gaul? For innumerable Christians lived in those provinces also. If the gods sent drought and aridity on the crops of [certain African tribes], why did they also in that very same year give the most bountiful harvest to the Moors and nomads? After all, Christianity had its abode in these regions as well. . . . So, if we really are the cause of such evils, then no nation would have any blessings, for we are in all nations. Arnobius (c. 305, E), 6.417.

If the [Christian] record of events is false, as you say, how is it that in so short a time the whole world has been filled with such a religion? Or how could peoples dwelling widely apart and separated by climate . . . unite in one conclusion? Arnobius (c. 305, E), 6.429.

The [baptismal] oaths of this vast army have spread abroad over all the earth. Already, there are no people so backward and fierce that they have not been changed by His love. There are no people that have not subdued their fierceness and become mild in disposition, with a tranquility previously unknown. Men who are endowed with great abilities seek to learn these things—men such as orators, critics, rhetoricians, lawyers, physicians, and those who delve into the mysteries of philosophy. Arnobius (c. 305, E), 6.435.

His virtues have been made manifest to you, along with that unheard-of power over things . . . that was used over the whole world by those who proclaimed Him. It has subdued the fires of passion and caused races, peoples, and nations that are most diverse in character to hasten with one accord to accept the same faith. For the deeds can be listed and numbered that have been done in India and among the Seres, Persians, and Medes. They have also been done in Arabia, Egypt, and Syria in Asia, as well as among the Galatians, Parthians, and Phrygians. . . . And they have been done in all islands and provinces on which the rising and setting sun shines, and in Rome herself, the mistress of the world. Arnobius (c. 305, E), 6.438.

III. Meaning of the name “Christian”

And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment. And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these. Mark 12:30-31

And he said to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me. Luke 9:23

The disciples were first called Christians in Antioch. Acts 11:26.

It is therefore meet that we not only be called Christians, but also be such. Ignatius: to the Magnesians (A.D. 35-105 ) ch. 4

Only pray that I may have power within and without, so that I may not only say it but also desire it; that I may not only be called a Christian, but also be found one. For if I shall be found so, then can I also be called one, and be faithful then, when I am no more visible to the world. Ignatius: to the Romans (A.D. 35-105) ch.3

And those among yourselves who are accused you do not punish before they are convicted; but in our case you receive the name as proof against us, and this although, so far as the name goes, you ought rather to punish our accusers. For we are accused of being Christians, and to hate what is excellent is unjust. Again, if any of the accused deny the name, and say that he is not a Christian, you acquit him, as having no evidence against him as a wrong-doer; but if any one acknowledge that he is a Christian, you punish him on account of this acknowledgment. Justin Martyr (A.D. 160) Ante-Nicene Fathers vol.1 pg.164

And let those who are not found living as He taught, be understood to be no Christians, even though they profess with the lip the precepts of Christ; for not those who make profession, but those who do the works, shall be saved, according to His word: “Not every one who says to Me, Lord, Lord, shall enter into the kingdom of heaven. Justin Martyr (A.D. 160) Ante-Nicene Fathers vol.1 pg.168

In the first place [we furnish proof], because, though we say things similar to what the Greeks say, we only are hated on account of the name of Christ, and though we do no wrong, are put to death as sinners. Justin Martyr (A.D. 160) Ante-Nicene Fathers vol.1 pg.171

The fact that there are such men confessing themselves to be Christians, and admitting the crucified Jesus to be both Lord and Christ, yet not teaching His doctrines, but those of the spirits of error, causes us who are disciples of the true and pure doctrine of Jesus Christ, to be more faithful and steadfast in the hope announced by Him. Justin Martyr (A.D. 160) Ante-Nicene Fathers vol.1 pg.212

Yet they style themselves Christians, just as certain among the Gentiles inscribe the name of God upon the works of their own hands, and partake in nefarious and impious rites.) Some are called Marcians, and some Valentinians, and some Basilidians, and some Saturnilians, and others by other names; each called after the originator of the individual opinion, just as each one of those who consider themselves philosophers, as I said before, thinks he must bear the name of the philosophy which he follows, from the name of the father of the particular doctrine. Justin Martyr (A.D. 160) Ante-Nicene Fathers vol.1 pg.212

Moreover, I pointed out to you that some who are called Christians, but are godless, impious heretics, teach doctrines that are in every way blasphemous, atheistical, and foolish. Justin Martyr (A.D. 160) Ante-Nicene Fathers vol.1 pg.239

We are called Christians for this reason: because we are anointed with the oil of God. Theophilus (c. 180, E), 2.92.

The name Christian, however, so far as its meaning goes, bears the sense of anointing. Even when by a faulty pronunciation you call us “Chrestians” . . . you in fact lisp out the sense of pleasantness and goodness. Tertullian (c. 197, W), 3.111.

IV. True accusations of Christians

And when you hear that we look for a kingdom, you suppose, without making any inquiry, that we speak of a human kingdom; whereas we speak of that which is with God, as appears also from the confession of their faith made by those who are charged with being Christians, though they know that death is the punishment awarded to him who so confesses. For if we looked for a human kingdom, we should also deny our Christ, that we might not be slain; and we should strive to escape detection, that we might obtain what we expect. But since our thoughts are not fixed on the present, we are not concerned when men cut us off; since also death is a debt which must at all events be paid. Justin Martyr (A.D. 160) Ante-Nicene Fathers vol.1 pg.166

For they proclaim our madness to consist in this, that we give to a crucified man a place second to the unchangeable and eternal God, the Creator of all; for they do not discern the mystery that is herein, to which, as we make it plain to you, we pray you to give heed. Justin Martyr (A.D. 160) Ante-Nicene Fathers vol.1 pg.166

In the first place [we furnish proof], because, though we say things similar to what the Greeks say, we only are hated on account of the name of Christ, and though we do no wrong, are put to death as sinners. Justin Martyr (A.D. 160) Ante-Nicene Fathers vol.1 pg.171

And Socrates, who was more zealous in this direction than all of them, was accused of the very same crimes as ourselves. For they said that he was introducing new divinities, and did not consider those to be gods whom the state recognized. But he cast out from the state both Homer and the rest of the poets, and taught men to reject the wicked demons and those who did the things which the poets related; and he exhorted them to become acquainted with the God who was to them unknown. Justin Martyr (A.D. 160) Ante-Nicene Fathers vol.1 pg.191

This is the sole accusation you can bring against us—that we do not reverence the same gods as you do, nor offer drink offerings and the aroma of fat to the dead, nor crowns for their statues. Justin Martyr (c. 160, E), 1.171.

You say, “You do not worship the gods, and you do not offer sacrifices for the emperors.” Well, for the same reason that we do not offer sacrifices for ourselves, we do not offer them for others. That reason is that your gods are not at all the objects of our worship. Therefore, we are accused of sacrilege and treason. Tertullian (c. 197, W), 3.26.

Christians do not enter your temples even in the daytime. Tertullian (c. 197, W), 3.30.

We alone are prevented from having a religion of our own. Because we do not worship the gods of Rome, we give offense to the Romans, and we are excluded from the rights and privileges of Romans. Tertullian (c. 197, W), 3.39.

Therefore, when we are ordered to sacrifice, we resolutely refuse. Tertullian (c. 197, W), 3.41.

This is the reason why Christians are counted public enemies: that they pay no vain, false, or foolish honors to the emperor. Tertullian (c. 197, W), 3.43.

It becomes evident that the crime of which we are accused consists not of any sinful conduct, but lies wholly in our name. Tertullian (c. 197, W), 3.111.

When you direct against us the general charge of separating ourselves from the institutions of our forefathers, consider again and again whether you are not yourselves open to that accusation in common with us. Tertullian (c. 197, W), 3.118.

It is therefore against these things that our contest lies: against the institutions of our ancestors, the authority of tradition, the laws of our governors, and the reasonings of the “wise.” It is against antiquity, custom, requirements, precedents, prodigies, and miracles. For all of these things have had their part in creating that spurious system of your gods. Tertullian (c. 197, W), 3.129.

[CELSUS, A PAGAN, SPEAKING:] “They also have a teaching to this effect: that we should not avenge ourselves on one who injures us. Or, as He expresses it: “Whoever will strike you on the one cheek, turn the other to him also.” Origen (c. 248, E), 4.634.

[CELSUS:] They cannot tolerate temples, altars, or images. Origen (c. 248, E), 4.635, 636.

You argue against us that we turn away from the religion of the past. Arnobius (c. 305, E), 6.459.

You are in the habit of labelling us with a very serious charge of ungodliness for the following reasons: we do not construct temples for the ceremonies of worship, we do not set up statues and images of any god, and we do not build altars. Neither do we offer incense, sacrificial meals, or the blood of slain creatures. Arnobius (c. 305, E), 6.506.

V. False accusations of Christians

And when Socrates endeavored, by true reason and examination, to bring these things to light, and deliver men from the demons, then the demons themselves, by means of men who rejoiced in iniquity, compassed his death, as an atheist and a profane person, on the charge that “he was introducing new divinities;” and in our case they [make similar accusations]. Justin Martyr (A.D. 160) Ante-Nicene Fathers vol.1 pg.164

Hence are we called atheists. And we confess that we are atheists, so far as gods of this sort are concerned, but not with respect to the most true God, the Father of righteousness and temperance and the other virtues, who is free from all impurity. Justin Martyr (A.D. 160) Ante-Nicene Fathers vol.1 pg.164

The Greeks, O King, follow debased practices in intercourse with males, or with mothers, sisters, and daughters. Yet, they, in turn, impute their monstrous impurity to the Christians. Aristides (c. 125, E), 9.279.

Have you also believed about us that we eat humans? And do you believe that after our feasts, we extinguish the lights and engage in promiscuous sexual relations? Justin Martyr (c. 160, E), 1.199.

Why do you hate those who follow the word of God, as if they were the vilest of mankind? It is not we who eat human flesh – they among you who assert such a thing have been suborned as false witnesses. Tatian (A.D.160) Ante-Nicene Fathers vol.2 pg.76

Godless lips falsely accuse us, who are worshippers of God, and are called Christians, alleging that the wives of us all are held in common and made promiscuous use of; and that we even commit incest with our own sisters, and, what is most impious and barbarous of all, that we eat human flesh. Theophilus (A.D. 180) Ante-Nicene Fathers vol.2 pg.112

Three things are alleged against us: atheism, Thyestean feasts, and Oedipodean intercourse. And if these charges are true, spare none of us. Proceed at once against our crimes. If any Christian is found to really live like such animals, destroy us root and branch, with our wives and children. Athenagoras (c. 175, E), 2.130.

They have also made up stories against us about impious feasts and forbidden sexual relations between the sexes. Athenagoras (c. 175, E), 2.145.

Godless lips falsely accuse us, . . . alleging that we hold our wives in common and use them promiscuously. They even allege that we commit incest with our own sisters. And what is most unholy and barbarous of all, they say that we eat human flesh. Theophilus (c. 180, E), 2.112.

When they receive a true description of what a Christian is, hopefully the philosophers will condemn their own stupidity. For they have rashly and unthinkingly persecuted the name [of Christian] for no reason, saying that those who know the true God are ungodly. Clement of Alexandria (c. 195, E), 2.523.

In your ordinary judicial investigations, when a man confesses the crime of murder, sacrilege, incest, or treason (to take the points of which we are accused), you do not proceed at once to sentence. . . . Similarly, the falsehoods spread about us should receive the same investigation, so that it might be found how many murdered children each of us have tasted or how many incests each of us have hidden in the darkness. Tertullian (c. 197, W), 3.18.

You think that the Christian is a man guilty of every crime and that he is the enemy of the gods, the emperor, the laws, good morals, and all nature! . . . I have made these remarks by way of introduction, so that I can show in its true colors the injustice of the public hatred against us. I will now take my stand on our plea of innocence. And I will not only refute the things that we are accused of, but I will also throw them back against the accusers. Tertullian (c. 197, W), 3.19–21.

Like some others, you are under the delusion that our god is an ass’s head. Cornelius Tacitus first put this notion into people’s minds. . . . Others believe that the sun is our god. Tertullian (c. 197, W), 3.31.

Lately, a new edition of our god has been given to the world in that great city [Rome]. It originated with a certain vile man who . . . displayed a picture with this inscription: “The God of the Christians, born of an ass.” He had the ears of an ass, was hoofed in one foot, carried a book, and wore a toga. Tertullian (c. 197, W), 3.31.

The common people now have some knowledge of Christ. Yet, they think of Him as only a man—one indeed such as the Jews condemned. So naturally enough, some of them have thought that we are worshippers of a mere human being. Tertullian (c. 197, W), 3.34.

You choose to call us enemies of the human race. Tertullian (c. 197, W), 3.45.

They think the Christians are the cause of every public disaster and of every affliction that comes upon the people. If the Tiber river rises as high as the city walls, if the Nile does not send its waters up over the fields, if the heavens give no rain, if there is an earthquake, if there is famine or pestilence, immediately the cry is, “Away with the Christians to the lion!” Tertullian (c. 197, W), 3.47.

In our case alone are such things called “presumptuous speculations.” In regard to the philosophers and poets, they are regarded as “sublime speculations” and “illustrious discoveries.” They are men of wisdom; we are fools! They are worthy of all honor; we are persons to have the finger pointed at! Tertullian (c. 197, W), 3.54.

We are falsely charged with treason, although no one has ever been able to find followers of Albinus, Niger, or Cassius among Christians. Tertullian (c. 212, W), 3.105.

Monsters of wickedness, we are accused of observing a holy rite in which we kill a little child and then eat it; in which, after the feast, we practice incest, the dogs – our pimps, forsooth, overturning the lights and getting us the shamelessness of darkness for our impious lusts. This is what is constantly laid to our charge, and yet you take no pains to elicit the truth of what we have been so long accused. Either bring, then, the matter to the light of day if you believe it, or give it no credit as having never inquired into it. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg.23

And now, as wickeder things advance more fruitfully, and abandoned manners creep on day by day, those abominable shrines of an impious assembly are maturing themselves throughout the whole world. Assuredly this confederacy ought to be rooted out and execrated. They know one another by secret marks and insignia, and they love one another almost before they know one another. Everywhere also there is mingled among them a certain religion of lust, and they call one another promiscuously brothers and sisters, that even a not unusual debauchery may by the intervention of that sacred name become incestuous…I hear that they adore the head of an ass…Some say that they worship the virilia of their pontiff and priest, and adore the nature, as it were, of their common parent. I know not whether these things are false; certainly suspicion is applicable to secret and nocturnal rites. Minucius Felix (A.D. 200) Ante-Nicene Fathers vol.4 pg. 177

Now the story about the initiation of young novices is as much to be detested as it is well known. An infant covered over with meal, that it may deceive the unwary, is placed before him who is to be stained with their rites: this infant is slain by the young pupil, who has been urged on as if to harmless blows on the surface of the meal, with dark and secret wounds. Thirstily – O horror! – they lick up its blood; eagerly they divide its limbs. Minucius Felix (A.D. 200) Ante-Nicene Fathers vol.4 pg. 177-178

On a solemn day they assemble at the feast, with all their children, sisters, mothers, people of every sex and of every age. There, after much feasting, when the fellowship has grown warm, and the fervor of incestuous lust has grown hot with drunkenness, a dog that has been tied to the chandelier is provoked, by throwing a small piece of offal beyond the length of a line by which he is bound, to rush and spring; and thus the conscious light being overturned and extinguished in the shameless darkness, the connections of abominable lust involve them in the uncertainty of fate. Minucius Felix (A.D. 200) Ante-Nicene Fathers vol.4 pg. 178

The first accusation that Celsus brings forward (in his desire to discredit Christianity) is that Christians enter into secret associations with each other, contrary to law. . . . And his wish is to disparage what are called the “love feasts” of the Christians. . . . Celsus next proceeds to say that the system of doctrine upon which Christianity depends (that is, Judaism) was barbarous in its origin. Origen (c. 248, E), 4.397.

Notice also how Celsus tries to discredit our system of morals, alleging that it is only common to us with other philosophers. . . . After this, . . . Celsus asserts that it is by the names of certain demons and by the use of incantations that Christians appear to be possessed of [supernatural] power. Origen (c. 248, E), 4.398.

Since he frequently calls the Christian doctrine a secret system, we must refute him on this point, too. For almost the entire world is better acquainted with what Christians preach than with the favorite opinions of the philosophers. Origen (c. 248, E), 4.399.

He claims that certain persons (who do not wish to either give or receive a reason for their belief) keep saying, “Do not examine; just believe!” and “Your faith will save you.” He claims that such persons also say, “The wisdom of this life is bad. However, foolishness is a good thing.” To which we have to answer . . . that in the Christian system it will be found that there is . . . much investigation into articles of belief. Origen (c. 248, E), 4.400.

[Celsus] invents something altogether different. He somehow acknowledges the miraculous works done by Jesus, by means of which he persuaded the multitudes to follow him as the Christ. However, Celsus desires to discredit those works, saying they were done through magic, not by divine power. Origen (c. 248, E), 4.413.

[CELSUS SPEAKING:] The following are the rules laid down by them: “Let no one come to us who has been educated or who is wise or prudent. . . . However, if there are any ignorant, unintelligent, unlearned, or foolish persons, let them come with confidence.” By such words, they acknowledge that only those kind of persons are worthy of their god. Furthermore, they clearly show that they desire and are able to win over only the silly, lowly, and stupid—along with women and children. Origen (c. 248, E), 4.482.

He accuses the Christian teachers of “seeking after the unintelligent.” I answer, in reply, “Who do you mean by the ‘unintelligent’?” To speak accurately, every wicked man is unintelligent. Origen (c. 248, E), 4.493.

[Celsus] appears to me, indeed, to have acted like those Jews who spread abroad false reports about the Gospel when Christianity first began to be preached. Some of those rumors were that Christians offered up an infant in sacrifice and partook of his flesh. Or, again, that those who practiced Christianity, wishing to do the works of darkness, used to extinguish the lights [in their assemblies] and each one had sexual relations with any woman whom he chanced to meet. These accusations have long influenced the minds of very many persons, even though they are unreasonable. They have led those who are strangers to the Gospel to believe that Christians are persons of such a character. Even at the present day, they mislead some and prevent them from entering into even a simple dialogue with those who are Christians. Origen (c. 248, E), 4.585.

This is often thrown in our teeth as a reproach: that we worship a man, and one who was punished and tormented with an extreme punishment. Lactantius (c. 304–313, W), 7.116.

I have found some persons who consider themselves very wise in their opinions, . . . who announced with all the authority of an oracle that from the time when the Christian people began to exist in the world, the universe has gone to ruin and the human race has been visited with evils of many kinds. Arnobius (c. 305, E), 6.413.

Because we approach the Head and Pillar of the universe with worshipful service, are we to be considered as “persons to be shunned” and as “godless ones” (to use the terms employed by you in reproaching us)? Arnobius (c. 305, E), 6.420; see also 3.110.

VI. Defense of Christianity

Examine more fully the life history of such an individual [i.e., Jesus]. . . . He was brought up in frugality and poverty. He did not receive a complete education. He had not studied systems and opinions. . . . How could such a person . . . have been able to teach in a manner not at all to be despised . . . so that not only rustic and ignorant persons were won by His words, but also many of those who were distinguished by their wisdom? . . . Now, would not anyone who investigated with ordinary care the nature of these facts be struck with amazement at this man’s victory? . . . This man, in addition to His other merits, is an object of admiration for His wisdom, His miracles, and His power of government. Origen (c. 248, E), 4.408, 409.

Besides this, one may well wonder how it happened that the disciples . . . were not afraid to endure the same sufferings with their Master. Why were they not afraid to expose themselves to danger, and to leave their native country to teach the doctrine delivered to them by Him—according to the desire of Jesus? I think that no one who candidly examines the facts would say that these men would have devoted themselves to a life of danger for the sake of the doctrine of Jesus—unless they had a profound belief of the truth of what He had wrought in their minds. Origen (c. 248, E), 4.409.

Before I begin my reply, I must remark that the effort to prove any history—however true—to have actually existed and to produce an intelligent conception regarding it—is one of the most difficult undertakings that can be attempted. In some instances, it is impossible. Origen (c. 248, E), 4.414.

He led His disciples to believe in His resurrection. He so thoroughly persuaded them of its truth that they show to all men by their sufferings how they are able to laugh at all the troubles of life, beholding the life eternal and the resurrection clearly demonstrated to them both in word and deed. Origen (c. 248, E), 4.463.

VII. Christians as Salt and Light

It is said, “You are the salt of the earth.” The rest of mankind is considered the “earth,” and believers are their salt. It is because of their faith that the earth is preserved. For the end will come if the salt loses its savor. Origen (c. 228, E), 9.380.

Men of God are assuredly the salt of the earth. They preserve the order of the world. And society is held together as long as the salt is uncorrupted. Origen (c. 248, E), 4.666.