And Jesus Himself, in raising the minds of His disciples to higher thoughts of the Son of God, says: “Where two or three are gathered together in My … - Origen

The first point which Celsus brings forward, in his desire to throw discredit upon Christianity, is, that the Christians entered into secret associations with each other contrary to law, saying, that “of associations some are public, and that these are in accordance with the laws; others, again, secret, and maintained in violation of the laws.” And his wish is to bring into disrepute what are termed the “love-feasts” of the Christians, as if they had their origin in the common danger, and were more binding than any oaths. Since, then, he babbles about the public law, alleging that the associations of the Christians are in violation of it, we have to reply, that if a man were placed among Scythians, whose laws were unholy, and having no opportunity of escape, were compelled to live among them, such an one would with good reason, for the sake of the law of truth, which the Scythians would regard as wickedness, enter into associations contrary to their laws, with those like-minded with himself; so, if truth is to decide, the laws of the heathens which relate to images, and an atheistical polytheism, are “Scythian” laws, or more impious even than these, if there be any such. It is not irrational, then, to form associations in opposition to existing laws, if done for the sake of the truth. For as those persons would do well who should enter into a secret association in order to put to death a tyrant who had seized upon the liberties of a state, so Christians also, when tyrannized over by him who is called the devil, and by falsehood, form leagues contrary to the laws of the devil, against his power, and for the safety of those others whom they may succeed in persuading to revolt from a government which is, as it were, “Scythian,” and despotic.

[W]ho that has understanding will sup­pose that the first, and second, and third day, and the evening and the morning, ex­isted without a sun, and moon, and stars? and that the first day was, as it were, also without a sky? And who is so foolish as to suppose that God, after the manner of a husbandman, planted a paradise in Eden, towards the east, and placed in it a tree of life, visible and palpable, so that one tasting of the fruit by the bodily teeth obtained life? and again, that one was a partaker of good and evil by masticating what was taken from the tree? And if God is said to walk in the paradise in the evening, and Adam to hide himself under a tree, I do not suppose that anyone doubts that these things figuratively indi­cate certain mysteries, the history having taken place in appearance, and not literally. Cain also, when going forth from the presence of God, certainly appears to thoughtful men as likely to lead the reader to inquire what is the presence of God, and what is the meaning of going out from Him. ...

But if in these matters any one were to imagine that it is superstition rather than wickedness which appears in the multitude of those who believe the word, and should charge our doctrine with making men superstitious, we shall answer him by saying that, as a certain legislator replied to the question of one who asked him whether he had enacted for his citizens the best laws, that he had not given them absolutely the best, but the best which they were capable of receiving; so it might be said by the Father of the Christian doctrine, I have given the best laws and instruction for the improvement of morals of which the many were capable, not threatening sinners with imaginary labours and chastisements, but with such as are real, and necessary to be applied for the correction of those who offer resistance, although they do not at all understand the object of him who inflicts the punishment, nor the effect of the labours. For the doctrine of punishment is both attended with utility, and is agreeable to truth, and is stated in obscure terms with advantage. Moreover, as for the most part it is not the wicked whom the ambassadors of Christianity gain over, neither do we insult God. For we speak regarding Him both what is true, and what appears to be clear to the multitude, but not so clear to them as it is to those few who investigate the truths of the Gospel in a philosophical manner.