Against Celsus 5.48
Summary: Jewish circumcision on the eighth day differs even from Ishmaelite practice; Origen suggests, from Zipporah's story, that it guarded against a hostile angel whose power Christ destroyed by his own circumcision, so Christians need not be circumcised.
Greek text · Koetschau 2:52–53
Κἂν σεμνύνωνται τοίνυν Ἰουδαῖοι τῇ περιτομῇ, χωρίσουσιν αὐτὴν οὐ μόνον τῆς Κόλχων καὶ Αἰγυπτίων περιτομῆς ἀλλὰ καὶ τῆς Ἰσμαηλιτῶν Ἀράβων, καίτοι γε ἀπὸ τοῦ προπάτορος αὐτῶν Ἀβραὰμ τοῦ Ἰσμαὴλ γεγενημένου καὶ σὺν ἐκείνῳ περιτεμνομένου. λέγουσι δὲ Ἰουδαῖοι τὴν μὲν ὀκταήμερον περιτομὴν εἶναι τὴν προηγουμένην, τὴν δὲ μὴ τοιαύτην ἐκ περιστάσεως· καὶ τάχα διά τινα πολέμιον τῷ Ἰουδαίων ἔθνει ἄγγελον αὐτὴ ἐτελεῖτο, δυνάμενον μὲν σίνεσθαι τοὺς μὴ περιτεμνομένους αὐτῶν, ἀτονοῦντα δὲ ἐν τοῖς περιτεμνομένοις. ὅπερ φήσει τις δηλοῦσθαι ἐκ τῶν ἐν τῇ Ἐξόδῳ γεγραμμένων, ἐν οἷς ὁ ἄγγελος πρὸ μὲν τῆς περιτομῆς τοῦ Ἐλιάζαρ ἐνεργεῖν ἐδύνατο κατὰ Μωϋσέως, περιτμηθέντος δʼ αὐτοῦ οὐδὲν ἴσχυσε. καὶ τοιαῦτά γε μαθοῦσα ἡ „Σεπφώρα λαβοῦσα ψῆφον περιέτεμε“ τὸ παιδίον ἑαυτῆς, κατὰ μὲν τὰ κοινὰ τῶν ἀντιγράφων λέγειν ἀναγεγραμμένη τό· „ἔστη τὸ αἷμα τῆς περιτομῆς τοῦ παιδίου μου, “ κατὰ δὲ τὸ Ἑβραϊκὸν αὐτό· „νυμφίος αἱμάτων σύ μοι.“ ᾔδει γὰρ τὸν περὶ τοῦ τοιουδὶ ἀγγέλου λόγον, δυναμένου πρὸ τοῦ αἵματος καὶ παυομένου διὰ τὸ τῆς περιτομῆς αἷμα· ἐφʼ ᾧ καὶ ἐλέχθη αὐτῷ τό· „νυμφίος αἱμάτων σύ μοι.“ ἀλλὰ ταῦτα μὲν περιεργότερά πως εἶναι δοκοῦντα καὶ οὐ κατὰ τὴν τῶν πολλῶν ἀκοὴν παρακεκινδυνευμένως ἐπὶ τοσοῦτον λελέχθω, οἷς ἔτι ἓν ὡς Χριστιανῷ πρέπον προσθεὶς ἐπὶ τὰ ἑξῆς μεταβήσομαι. ἐδύνατο γὰρ οὗτος οἶμαι ὁ ἄγγελος κατὰ τῶν μὴ περιτεμνομένων ἀπὸ τοῦ λαοῦ καὶ ἁπαξαπλῶς πάντων τῶν σεβόντων μόνον τὸν δημιουργὸν, καὶ ἐπὶ τοσοῦτόν γε ἐδύνατο, ὅσον οὐκ ἀνειλήφει σῶμα ὁ Ἰησοῦς. ὅτε δʼ ἀνείληφε, καὶ περιετέμνετο τὸ ἐκείνου σῶμα, καθῃρέθη πᾶσα ἡ κατὰ τῶν ἐν τῇ θεοσεβείᾳ ταύτῃ περιτεμνομένων δύναμις αὐτοῦ· ἀφάτῳ γὰρ θειότητι καθεῖλεν ἐκεῖνον ὁ Ἰησοῦς. διὸ τοῖς μαθηταῖς αὐτοῦ ἀπείρηται περιτέμνεσθαι καὶ λέγεται αὐτοῖς· „ὅτι ἐὰν περιτέμνησθε, Χριστὸς οὐδὲν ὑμᾶς ὠφελήσει.“
English · Claude translation
Even if the Jews pride themselves on circumcision, they will distinguish it not only from the circumcision of the Colchians and Egyptians but also from that of the Ishmaelite Arabs, although Ishmael was born of their forefather Abraham and was circumcised with him. The Jews say that circumcision on the eighth day is the principal one, and that which is not so is from circumstance; and perhaps it was performed because of an angel hostile to the Jewish nation, who was able to harm those of them who were not circumcised but was powerless against those who were circumcised. Someone will say this is shown by what is written in Exodus, where the angel was able to act against Moses before the circumcision of Eliezer, but when he was circumcised had no strength. And having learned such things, "Zipporah took a stone and circumcised" her child; according to the common copies she is recorded to have said, "The blood of my child's circumcision is stanched," but according to the Hebrew itself, "You are a bridegroom of blood to me." For she knew the account of this angel, who had power before the blood and ceased because of the blood of circumcision; for which reason it was said to him: "You are a bridegroom of blood to me." But let these matters, which seem rather curious and not suited to the hearing of the many, be ventured thus far; I will add one thing to them, as befits a Christian, and pass on to what follows. This angel, I think, had power against those of the people who were not circumcised, and in general against all who worship the Creator alone, and had power as long as Jesus had not taken a body. But when he took one, and his body was circumcised, all this angel's power against those circumcised in this religion was destroyed; for Jesus destroyed him by his unspeakable divinity. That is why his disciples are forbidden to be circumcised, and it is said to them: "If you are circumcised, Christ will be of no benefit to you."
About this passage
Notes
Translation notes
- The references are Gen 17:23–26, Exod 4:24–26 (LXX and Hebrew readings compared), Luke 2:21, and Gal 5:2. Origen names Moses's son Eliezer (Exod 18:4). He presents the angel explanation as a tentative speculation.
Notes on the original text
- Digital text corrected (misread letters in the digital text): ιπερτομῆς → περιτομῆς.
Cite this passage
Origen, Cels. 5.48 (trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-celsum/5/48/).
Plain text
Origen, Cels. 5.48 (trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-celsum/5/48/).
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