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# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book II
## Contents

* Chapter I
* Chapter II
* Chapter III
* Chapter IV
* Chapter V
* Chapter VI
* Chapter VII
* Chapter VIII
* Chapter IX
* Chapter X
* Chapter XI
* Chapter XII
* Chapter XIII
* Chapter XIV
* Chapter XV
* Chapter XVI
* Chapter XVII
* Chapter XVIII
* Chapter XIX
* Chapter XX
* Chapter XXI
* Chapter XXII
* Chapter XXIII
* Chapter XXIV
* Chapter XXV
* Chapter XXVI
* Chapter XXVII
* Chapter XXVIII
* Chapter XXIX
* Chapter XXX
* Chapter XXXI
* Chapter XXXII
* Chapter XXXIII
* Chapter XXXIV
* Chapter XXXV
* Chapter XXXVI
* Chapter XXXVII
* Chapter XXXVIII
* Chapter XXXIX
* Chapter XL
* Chapter XLI
* Chapter XLII
* Chapter XLIII
* Chapter XLIV
* Chapter XLV
* Chapter XLVI
* Chapter XLVII
* Chapter XLVIII
* Chapter XLIX
* Chapter LI
* Chapter LII
* Chapter LIII
* Chapter LIV
* Chapter LV
* Chapter LVI
* Chapter LVII
* Chapter LVIII
* Chapter LIX
* Chapter LX
* Chapter LXI
* Chapter LXII
* Chapter LXIII
* Chapter LXIV
* Chapter LXV
* Chapter LXVI
* Chapter LXVII
* Chapter LXVIII
* Chapter LXIX
* Chapter LXX
* Chapter LXXI
* Chapter LXXII
* Chapter LXXIII
* Chapter LXXIV
* Chapter LXXV
* Chapter LXXVI
* Chapter LXXVII
* Chapter LXXVIII
* Chapter LXXIX
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book II/Chapter III

Chapter III.
Our present object, however, is to expose the ignorance of Celsus, who makes this Jew of his address his fellow-citizen and the Israelitish converts in the following manner: “What induced you to abandon the law of your fathers?” etc. Now, how should they have abandoned the law of their fathers, who are in the habit of rebuking those who do not listen to its commands, saying, “Tell me, ye who read the law, do ye not hear the law? For it is written, that Abraham had two sons;” and so on, down to the place, “which things are an allegory,” etc.? And how have they abandoned the law of their fathers, who are ever speaking of the usages of their fathers in such words as these: “Or does not the law say these things also? For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn.  Doth God care for oxen? or saith He it altogether for our sakes? for for our sakes it was written,” and so on? Now, how confused is the reasoning of the Jew in regard to these matters (although he had it in his power to speak with greater effect) when he says: “Certain among you have abandoned the usages of our fathers under a pretence of explanations and allegories; and some of you, although, as ye pretend, interpreting them in a spiritual manner, nevertheless do observe the customs of our fathers; and some of you, without any such interpretation, are willing to accept Jesus as the subject of prophecy, and to keep the law of Moses according to the customs of the fathers, as having in the words the whole mind of the Spirit.” Now how was Celsus able to see these things so clearly in this place, when in the subsequent parts of his work he makes mention of certain godless heresies altogether alien from the doctrine of Jesus, and even of others which leave the Creator out of account altogether, and does not appear to know that there are Israelites who are converts to Christianity, and who have not abandoned the law of their fathers? It was not his object to investigate everything here in the spirit of truth, and to accept whatever he might find to be useful; but he composed these statements in the spirit of an enemy, and with a desire to overthrow everything as soon as he heard it.
* ↑ Gal. iv. 21, 22, 24.
* ↑ 1 Cor. ix. 8–10.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book II/Chapter LII

Chapter LII.
But since it is a Jew who makes these assertions in the treatise of Celsus, we would say to him: Pray, friend, why do you believe the works which are recorded in your writings as having been performed by God through the instrumentality of Moses to be really divine, and endeavour to refute those who slanderously assert that they were wrought by sorcery, like those of the Egyptian magicians; while, in imitation of your Egyptian opponents, you charge those which were done by Jesus, and which, you admit, were actually performed, with not being divine? For if the final result, and the founding of an entire nation by the miracles of Moses, manifestly demonstrate that it was God who brought these things to pass in the time of Moses the Hebrew lawgiver, why should not such rather be shown to be the case with Jesus, who accomplished far greater works than those of Moses? For the former took those of his own nation, the descendants of Abraham, who had observed the rite of circumcision transmitted by tradition, and who were careful observers of the Abrahamic usages, and led them out of Egypt, enacting for them those laws which you believe to be divine; whereas the latter ventured upon a greater undertaking, and superinduced upon the pre-existing constitution, and upon ancestral customs and modes of life agreeable to the existing laws, a constitution in conformity with the Gospel.  And as it was necessary, in order that Moses should find credit not only among the elders, but the common people, that there should be performed those miracles which he is recorded to have performed, why should not Jesus also, in order that He may be believed on by those of the people who had learned to ask for signs and wonders, need to work such miracles as, on account of their greater grandeur and divinity (in comparison with those of Moses), were able to convert men from Jewish fables, and from the human traditions which prevailed among them, and make them admit that He who taught and did such things was greater than the prophets? For how was not He greater than the prophets, who was proclaimed by them to be the Christ, and the Saviour of the human race?
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book II/Chapter IV

Chapter IV.
The Jew, then, continues his address to converts from his own nation thus: “Yesterday and the day before, when we visited with punishment the man who deluded you, ye became apostates from the law of your fathers;” showing by such statements (as we have just demonstrated) anything but an exact knowledge of the truth. But what he advances afterwards seems to have some force, when he says: “How is it that you take the beginning of your system from our worship, and when you have made some progress you treat it with disrespect, although you have no other foundation to show for your doctrines than our law?” Now, certainly the introduction to Christianity is through the Mosaic worship and the prophetic writings; and after the introduction, it is in the interpretation and explanation of these that progress takes place, while those who are introduced prosecute their investigations into “the mystery according to revelation, which was kept secret since the world began, but now is made manifest in the Scriptures of the prophets,” and by the appearance of our Lord Jesus Christ. But they who advance in the knowledge of Christianity do not, as ye allege, treat the things written in the law with disrespect. On the contrary, they bestow upon them greater honour, showing what a depth of wise and mysterious reasons is contained in these writings, which are not fully comprehended by the Jews, who treat them superficially, and as if they were in some degree even fabulous. And what absurdity should there be in our system—that is, the Gospel—having the law for its foundation, when even the Lord Jesus Himself said to those who would not believe upon Him:  “If ye had believed Moses, ye would have believed Me, for he wrote of Me. But if ye do not believe his writings, how shall ye believe My words?” Nay, even one of the evangelists—Mark—says: “The beginning of the Gospel of Jesus Christ, as it is written in the prophet Isaiah, Behold, I send My messenger before Thy face, who shall prepare Thy way before Thee,” which shows that the beginning of the Gospel is connected with the Jewish writings. What force, then, is there in the objection of the Jew of Celsus, that “if any one predicted to us that the Son of God was to visit mankind, he was one of our prophets, and the prophet of our God?” Or how is it a charge against Christianity, that John, who baptized Jesus, was a Jew? For although He was a Jew, it does not follow that every believer, whether a convert from heathenism or from Judaism, must yield a literal obedience to the law of Moses.
* ↑ Rom. xvi. 25, 26.
* ↑ τῶν ἐπιπολαιότερον καὶ μυθικώτερον αὐτοῖς ἐντυγχανόντων.
* ↑ John v. 46, 47.
* ↑ Mark i. 1, 2.
# An Etymological Dictionary of the German Language/Gundelrebe

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Gundelrebe | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Gundelrebe, f., ‘ground-ivy,’ from the equiv. MidHG. gunderëbe; the deviation in meaning in OHG. gundrëba, ‘maple,’ is remarkable. Allied to OHG. gund (gunt), ‘pus, poison,’ AS. gund, Goth. gunds, ‘pus’?. In that case the word would signify ‘poison-vine’ (see Rebe), Ground-ivy was used as a medicinal herb.
# An Etymological Dictionary of the German Language/Gurke

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Gurke | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Gurke, f., ‘cucumber,’ first occurs in early ModHG.; corresponding to Du. agurkje, E. gherkin, Dan. agurke; borrowed from Pol. ogurek, Bohem. okurka; the latter has been derived from late Gr. ἀγγούριον, ‘water-melon,’ and further from Pers. ankhara. In UpG. (also in the Wetter and Hess. dials.) Kukumer is used instead of Gurke.
# An Etymological Dictionary of the German Language/Grütze

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Grütze | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Grütze, f., ‘groats, grit, brain,’ from MidHG. grütze, ‘water-gruel’; a variant of the equiv. MidHG. griuȥe (griutze?); OHG. gruzzi (whence Ital. gruzzo, ‘pile of collected things’); comp. AS. grŷt and grytt, E. grit and groat (from AS. *grota?), OIc. grautr, Du. grut, gort, ‘groats.’ From OG. the Romance cognates, Fr. gruau, ‘groats,’ are derived. Besides Grieß, MidHG. grûȥ, ‘grain,’ is also allied to Grütze; hence ‘grain’ may be the prim. meaning of the Teut. root grū̆t, with which the primit. cognates Lith. grúdas, ‘grain, kernel,’ and OSlov. gruda, ‘clod,’ are also connected.
# An Etymological Dictionary of the German Language/Gruß

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Gruß | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Gruß, m., ‘greeting, salute,’ from the equiv. MidHG. and OHG. gruoȥ, m.; corresponding to Du. groet. ‘To this is allied grüßen, from MidHG. grüeȥen (grüetzen), OHG. gruoȥȥen (gruozzen), wk. vb., ‘to address, accost’ (also with hostile intent ‘to ​attack’); corresponding to AS. grêtan, E. to greet, Du. groeten, OSax. grôtian, ‘to address,’ OIc. grœta. The latter is probably the primary meaning of the cognates, which are merely West Teut. Origin obscure.
# An Etymological Dictionary of the German Language/Gulden

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Gulden | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Gulden, m., ‘florin,’ from the equiv. MidHG. gulden, guldîn, m., ‘the golden coin,’ from MidHG. guldîn, ‘golden.’ The absence of mutation from u to ü is in accordance with the practice of earlier UpG. (Suab. Gülden).
# An Etymological Dictionary of the German Language/Gurgel

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Gurgel | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Gurgel, f., ‘gullet, throat,’ from MidHG. gurgel, OHG. gurgula, f.; a remarkably early loan-word (comp. Körper) from Lat. gurgulio, which supplanted a genuine Teut. word primit. allied to it — OHG. quërchala, quërcha, ‘gullet,’ allied to OIc. kverk, ‘gullet.’
# An Etymological Dictionary of the German Language/Gurt

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Gurt | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Gurt, m., ‘girth, girdle,’ from the equiv. MidHG. gurt (in compounds über-, umbe-, under-gurt); allied to gürten from the equiv. MidHG. gürten (gurten), OHG. gurten (gurtjan); comp. OSax. gurdian, Du. gorden, AS. gyrdan, E. to gird; in Goth. gairdan, str. vb. ‘to gird.’ With the root gerd contained in these words are connected OIc. garðr, ‘fence round the farm,’ OSlov. gradŭ, ‘wall, town’ (see Garten, and respecting the evolution of meaning see Zaun). —
# An Etymological Dictionary of the German Language/Gräuel

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Gräuel | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Gräuel, m., from the equiv. MidHG. griul, griuwel, m., ‘terror, horror, abomination’ (Du. gruwel); allied to ModHG. grauen, MidHG. grûwen, ‘to horrify, terrify,’ OHG. ingrûên, ‘to shudder.’ Akin also to ModHG. grausam, from MidHG. grûwesam, ‘exciting terror’; ModHG. gräulich, from MidHG. griuwelich. The root grû, ‘to frighten,’ is wanting in the rest of the OTeut. dialects. See Graus.
# An Etymological Dictionary of the German Language/Grünspan

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Grünspan | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Grünspan, m., ‘verdigris,’ from the equiv. late MidHG. gruënspân, m., formed like the ordinary MidHG. spângrüen, n., ‘verdigris,’ from MidLat. viride Hispanum.
# An Etymological Dictionary of the German Language/Gunst

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Gunst | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Gunst, f., ‘favour, partiality, permission,’ from MidHG. and MidLG. gunst, m., and f., ‘benevolence, permission,’ for *geunst, allied to OHG. gi-unnan (see gönnen); in OHG. unst, f. (MidHG. also gund; comp. OIc. ǫfund, ‘disfavour’), Goth. ansts, ‘favour, mercy,’ AS. êst, OHG. anst, ‘favour, mercy.’
# An Introduction to Botany

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* An Introduction to Botany by Priscilla Wakefield
* An Introduction to Botany, Containing an Explanation of the Theory of That Science by Linnaeus, translated by James Lee
# An International Episode

* "An International Episode" in Cornhill Magazine 38–39 (December 1878 – January 1879):
** "An International Episode" in Cornhill Magazine 38 (228) (December 1878): 687–713.
** "An International Episode" in Cornhill Magazine 39 (229) (January 1879): 61–90.
    — First publication in any form
* "An International Episode" in Daisy Miller: A Study, An International Episode, Four Meetings (2 volumes, London: Macmillan & Co., 1879) 1: 197–271.
    — First English book edition; published 15 February 1879.
* An International Episode (New York: Harper & Brothers, 1879)
    — First American book edition; number 91 of "Harper's Half-Hour Series"; -published 24 January 1879.
* "An International Episode" in Daisy Miller: A Study, An International Episode, Four Meetings (Leipzig: Bernhard Tauchnitz, 1879): ?–?.
    — First Continental book edition; Volume 1819 of Tauchnitz's "Collection of British Authors" series.
* "An International Episode" in Daisy Miller: A Study, An International Episode, Four Meetings (1 volume, London: Macmillan & Co., 1879): 141–314.
    —One volume "new edition" of the first English book edition; actually published January 1880.
* An International Episode, The Pension Beaurepas, The Point of view (London: Macmillan & Co., 1883)
    — Volume 12 of the "Collective Edition of 1883".
* An International Episode (New York: Harper and Brothers, 1883)
    — Second American book edition; Number ??? of the "Franklin Square Library" series; published March 1883; uses the first American book edition text.
* Daisy Miller: A Study, An International Episode, Four Meetings (London: Macmillan & Co., 1888)
    — Third English book edition; a "yellowback".
* "An International Episode" in Daisy Miller and An International Episode (New York: Harper & Brothers, 1892): ?–?.
    — Third American book edition; uses the first American book edition text; illustrated by Harry W. McVickar.
* An International Episode (New York: Harper & Brothers, 1902).
    — Separate reprint of the third American book edition; illustrated by Harry W. McVickar.
* "An International Episode" in The Novels and Tales of Henry James 14 (1907–1909): 275–389.
    — The "New York Edition"
* "An International Episode" in Daisy Miller, An International Episode, Four Meetings (London: Thomas Nelson, 1918): 99–210.
    — A posthumous English book edition; uses the first English book edition text.
* "An International Episode" in Lady Barbarina, The Siege of London; An International Episode, and Other Tales (London: Macmillan & Co., 192?): 245–345.
    — Volume 19 of The Novels and Stories of Henry James, the first posthumous collection of James' works; uses the "New York Edition" text.
# An International Episode (New York: Harper & Brothers, 1879)

AN INTERNATIONAL EPISODE
By HENRY JAMES, Jr.
AUTHOR OF "DAISY MILLER" ETC.
NEW YORK
FRANKLIN SQUARE
Entered according to Act of Congress, in the year 1878, by Harper & Brothers, In the Office of the Librarian of Congress, at Washington.
* Part 1
* Part 2
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Three Books of Testimonies Against the Jews/Book I/Part 22

22. That the Jews would lose while we should receive the bread and the cup of Christ and all His grace, and that the new name of Christians should be blessed in the earth.
In Isaiah: “Thus saith the Lord, Behold, they who serve me shall eat, but ye shall be hungry:  behold, they who serve me shall drink, but ye shall be thirsty: behold, they who serve me shall rejoice, but ye shall be confounded; the Lord shall slay you. But to those who serve me a new name shall be named, which shall be blessed in the earth.” Also in the same place:  “Therefore shall He lift up an ensign to the nations which are afar off, and He will draw them from the end of the earth; and, behold, they shall come swiftly with lightness; they shall not hunger nor thirst.” Also in the same place: “Behold, therefore, the Ruler, the Lord of Sabaoth, shall take away from Judah and from Jerusalem the healthy man and the strong man, the strength of bread and the strength of water.” Likewise in the thirty-third Psalm: “O taste and see how sweet is the Lord. Blessed is the man that hopeth in Him. Fear the Lord God, all ye His saints: for there is no want to them that fear Him. Rich men have wanted and have hungered; but they who seek the Lord shall never want any good thing.” Moreover, in the Gospel according to John, the Lord says: “I am the bread of life: he that cometh to me shall not hunger, and he that trusteth in me shall never thirst.” Likewise He saith in that place: “If any one thirst, let him come and drink. He that believeth on me, as the Scripture saith, out of his belly shall flow rivers of living water.” Moreover, He says in the same place: “Except ye eat the flesh of the Son of man, and drink His blood, ye shall have no life in you.”

## Footnotes

* ↑ This second clause, “Behold, they who serve me shall drink,” is wanting in some editions.
* ↑ Isa. lxv. 13–15.
* ↑ Isa. v. 26, 27.
* ↑ Isa. iii. 1, 2.
* ↑ Ps. xxxiv. 8–10.
* ↑ John vi. 35.
* ↑ John vii. 37, 38.
* ↑ John vi. 53.
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Three Books of Testimonies Against the Jews/Book I/Part 4

4. That the Jews would not understand the Holy Scriptures, but that they would be intelligible in the last times, after that Christ had come.
In Isaiah: “And all these words shall be unto you as the words of a book that is sealed, which, if you shall give to a man that knoweth letters to read, he shall say, I cannot read, for it is sealed. But in that day the deaf shall hear the words of the book, and they who are in darkness and in a cloud; the eyes of the blind shall see.” Also in Jeremiah:  “In the last of the days ye shall know those things.” In Daniel, moreover: “Secure the words, and seal the book until the time of consummation, until many learn, and knowledge is fulfilled, because when there shall be a dispersion they shall know all these things.” Likewise in the first Epistle of Paul to the Corinthians: “Brethren, I would not that ye should be ignorant, that all our fathers were under the cloud.” Also in the second Epistle to the Corinthians: “Their minds are blinded even unto this day, by this same veil which is taken away in Christ, while this same veil remains in the reading of the Old Testament, which is not unveiled, because it is made void in Christ; and even to this day, if at any time Moses is read, the veil is upon their heart. But by and by, when they shall be turned unto the Lord, the veil shall be taken away.” In the Gospel, the Lord after His resurrection says: “These are the words which I spake unto you while I was yet with you, that all things must be fulfilled which are written in the law of Moses, and in the prophets, and in the Psalms, concerning me. Then opened He their understanding, that they might understand the Scriptures; and said unto them, That thus it is written, and thus it behoved Christ to suffer, and to rise again from the dead the third day; and that repentance and remission of sins should be preached in His name even among all nations.”

## Footnotes

* ↑ Isa. xxix. 11–18.
* ↑ Jer. xxiii. 20.
* ↑ Dan. xii. 4–7.
* ↑ 1 Cor. x. 1.
* ↑ 2 Cor. iii. 14–16. There is a singular confusion in the reading of this quotation. The translator has followed Migne’s text.
* ↑ Luke xxiv. 44–47.
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Three Books of Testimonies Against the Jews/Book I/Part 19

19. That two peoples were foretold, the elder and the younger; that is, the old people of the Jews, and the new one which should consist of us.
In Genesis: “And the Lord said unto Rebekah, Two nations are in thy womb, and two peoples shall be separated from thy belly; and the one people shall overcome the other people; and the elder shall serve the younger.” Also in Hosea: “I will call them my people that are not my people, and her beloved that was not beloved. For it shall be, in that place in which it shall be called not my people, they shall be called the sons of the living God.”

## Footnotes

* ↑ Gen. xxv. 23.
* ↑ Hos. ii. 23; i. 10.