Chapter XXI.

And I have not yet spoken of the observance420    τηρήσεως. of all that is written in the Gospels, each one of which contains much doctrine difficult to be understood, not merely by the multitude, but even by certain of the more intelligent, including a very profound explanation of the parables which Jesus delivered to “those without,” while reserving the exhibition of their full meaning421    σαφήνειαν. for those who had passed beyond the stage of exoteric teaching, and who came to Him privately in the house.  And when he comes to understand it, he will admire the reason why some are said to be “without,” and others “in the house.”  And again, who would not be filled with astonishment that is able to comprehend the movements422    μεταβάσεις. of Jesus; ascending at one time a mountain for the purpose of delivering certain discourses, or of performing certain miracles, or for His own transfiguration, and descending again to heal the sick and those who were unable to follow Him whither His disciples went?  But it is not the appropriate time to describe at present the truly venerable and divine contents of the Gospels, or the mind of Christ—that is, the wisdom and the word—contained in the writings of Paul.  But what we have said is sufficient by way of answer to the unphilosophic sneers423    ἀφιλόσοφον χλεύην. of Celsus, in comparing the inner mysteries of the Church of God to the cats, and apes, and crocodiles, and goats, and dogs of Egypt.

Καὶ οὔπω λέγω περὶ τῆς ἐν τοῖς εὐαγγελίοις τηρήσεως πάντων τῶν γεγραμμένων· ὧν ἕκαστον πολὺν καὶ δυσθεώ ρητον οὐ μόνον τοῖς πολλοῖς ἀλλὰ καί τισι τῶν συνετῶν περιέχει λόγον, ἔχοντα διήγησιν βαθυτάτην παραβολῶν, ὧν τοῖς "ἔξω" ἐλάλησεν ὁ Ἰησοῦς, τηρῶν αὐτῶν τὴν σαφήνειαν τοῖς ὑπερβεβηκόσι τὰς ἐξωτερικὰς ἀκοὰς καὶ κατ' ἰδίαν αὐτῷ "ἐν τῇ οἰκίᾳ" προσερχομένοις. Θαυμάσεται δέ [τις] νοήσας, τίνα λόγον ἔχει τὸ "ἔξω" τινὰς ὀνομά ζεσθαι καὶ ἄλλους "ἐν τῇ οἰκίᾳ". Καὶ πάλιν τίς οὐκ ἂν καταπλαγείη τῶν δυναμένων βλέπειν τὰς Ἰησοῦ μεταβάσεις, ἀναβαίνοντος μὲν εἰς ὄρος ἐπὶ τοιοῖσδε λόγοις ἢ πράξεσιν ἢ τῇ ἑαυτοῦ μεταμορφώσει, κάτω δὲ θεραπεύοντος τοὺς ἀσθενοῦντας καὶ μὴ δυναμένους ἀναβαίνειν ὅπου ἕπονται αὐτῷ οἱ μαθηταὶ αὐτοῦ; ∆ιηγεῖσθαι δὲ νῦν τὰ ἀληθῶς σεμνὰ καὶ θεῖα τῶν εὐαγγελίων ἢ τὸν ἐν τῷ Παύλῳ Χριστοῦ, τουτέστι τῆς σοφίας καὶ τοῦ λόγου, νοῦν οὐκ εὔκαιρον. Ἀλλ' αὐτάρκη καὶ ταῦτα πρὸς τὴν ἀφιλόσοφον χλεύην τοῦ Κέλσου, ὁμοιοῦντος τὰ ἔνδον καὶ μυστικὰ τῆς ἐκκλησίας τοῦ θεοῦ τοῖς Αἰγυπτίων αἰλούροις ἢ πιθήκοις ἢ κροκοδείλοις ἢ τράγοις ἢ κυσίν.