Early Christian Views on Aristeas
Early Christian writers did not develop a clear doctrine about Aristeas. Origen refers to him as a pagan figure in debates about miracles, and other writers only touch him in passing or in related history. That makes this topic mostly indirect, with little direct Christian teaching about Aristeas himself.
137 early-church witnesses · 235 source quotations · compared with Scripture
What did early Christians believe about aristeas?
Early Christian writers mention Aristeas mainly as a pagan figure from Greek history, not as a Christian teacher or subject of Christian belief. Origen discusses Aristeas at length to compare pagan miracle claims with the miracles told about Jesus, and he says no one regarded Aristeas as a god. Clement of Alexandria and Justin Martyr mention related Greek and Jewish traditions, but those passages are about history and the Septuagint, not Christian belief about Aristeas himself.
The evidence is thin and mostly indirect, so there is not enough to build a strong page on early Christian beliefs about Aristeas. Many more early Christian quotations, Bible passages, and source links are gathered below so you can study the evidence for yourself.
Key Takeaways
- Origen treats Aristeas as a pagan example, not a Christian figure.
- Justin Martyr and Clement of Alexandria mention related Greek and Jewish history, but not a doctrine about Aristeas.
- The topic has thin evidence, so the safest reading is historical rather than doctrinal.
Questions Answered by the Sources
How did Origen use Aristeas in his argument?
Origen uses Aristeas as a pagan example when answering Celsus. He says the story is not enough to prove divinity, and he contrasts Aristeas with Jesus by saying Jesus' works were meant to save people.
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Origen, Against Celsus Direct teaching
... in themselves, but at least as far as his words show, he does not discredit them. First, regarding Aristeas of Proconnesus, he speaks as follows: "Then, with respect to Aristeas of Proconnesus, who disappeared from among men in a manner so indicative of divine intervention, and who showed himself again in so unmistakable a way, and who on many later occasions visited many parts of the world and announced marvelous events, and whom Apollo instructed the people of Metapontium to regard as a god, no one considers him to be a god." This account seems to have been taken from Pindar and Herodotus. For now, however, it will be enough to quote the statement of the latter writer from the fourth book of his Histories. It is as follows: "What country Aristeas, who made these verses, was from, has already been mentioned, and I will now relate the account I heard of him in Proconnesus and Cyzicus. They say that Aristeas, who was second to none of the citizens by birth, entered a fuller's shop in Proconnesus and suddenly died. The fuller closed his shop and went to tell the relatives of the dead man. When the report had spread through the city that Aristeas was dead, a certain man of Cyzicus
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Origen, Against Celsus Direct teaching
...tapontum to honor Aristeas as a god, he is giving these accounts on his own authority and with full belief in them. Since this is so, we ask: how is it possible that you, Celsus, think the wonders reported by the disciples of Jesus about their Master are completely made up, and criticize those who believe them, yet do not think that these stories of yours are tricks or inventions? And how can you accuse others of irrationally believing the wonders recorded about Jesus, while you yourself believe statements like these without offering any proof or evidence that these events really happened? Or do Herodotus and Pindar seem to you to speak the truth, while those who made it their aim to die for the teaching of Jesus, and who left to those after them writings so remarkable for the truths they believed, entered into a struggle that brings a life of danger and a violent death for the sake of fictions, as you think, and myths and tricks? Put yourself, then, as a neutral judge between what is told about Aristeas and what is recorded about Jesus. Then see whether, from the result, and from the benefits that have come from the reform of morals and from the worship of the God who is over a
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Origen, Against Celsus Direct teaching
According to Celsus, Apollo wished the people of Metapontum to treat Aristeas as a god. But the Metapontines thought the evidence that Aristeas was a man—and probably not a virtuous one—was stronger than the oracle’s declaration that he was a god or worthy of divine honors. For that reason, they would not obey Apollo, and so no one regarded Aristeas as a god. But with respect to Jesus, we would say this: as it was of advantage to the human race to accept Him as the Son of God—God come in a human soul and body—and as this did not seem to be advantageous to the gluttonous appetites of the demons that love bodies, and to those who think them to be gods on that account, the demons on earth—which are supposed to be gods by those who are not instructed in the nature of demons—and also their worshippers wanted to prevent the spread of the doctrine of Jesus. For they saw that the libations and odors in which they greedily delighted were being swept away by the prevalence of the instructions of Jesus. But the God who sent Jesus dissipated all the conspiracies of the demons. He made the Gospel of Jesus prevail throughout the whole world for the conversion and reformation of men. He also caus
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Origen, Against Celsus Direct teaching
For what purpose did Providence carry out the wonders told about Aristeas? And what benefit to the human race came from those remarkable events, as you consider them? You cannot answer. But when we relate the events in the history of Jesus, we have no ordinary defense for why they happened. It is this: God desired to commend the teaching of Jesus as a teaching meant to save mankind. It was based, indeed, on the apostles as the foundations of the rising edifice of Christianity, but it also grew greater in the ages that followed. In those later times, not a few healings have been done in the name of Jesus, and certain other manifestations of no small importance have also taken place. Now what kind of being is Apollo, who ordered the people of Metapontum to honor Aristeas as a god? And for what purpose does he do this? And what benefit was he obtaining for the people of Metapontum from this divine worship, if they were to regard as a god one who a little before was a mortal man? And yet the recommendations of Apollo, whom we regard as a demon that has received the honor of libations and sacrificial odors, concerning this Aristeas seem to you worthy of attention, while those of the God
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Origen, Against Celsus Direct teaching
The Metapontines say that Aristeas himself, having appeared in their country, exhorted them to erect an altar to Apollo, and to place near it a statue bearing the name of Aristeas the Proconnesian;
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Origen, Against Celsus Supporting witness
It will be sufficient, however, at present to quote the statement of the latter writer from the fourth book of his histories, which is to the following effect: Of what country Aristeas, who made these verses, was, has already been mentioned, and I shall now relate the account I heard of him in Proconnesus and Cyzicus.
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Origen, Against Celsus Supporting witness
For with what purpose in view did Providence accomplish the marvels related of Aristeas?
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Origen, Against Celsus Supporting witness
According to Celsus, then, Apollo wished the Metapontines to treat Aristeas as a god.
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Origen, Against Celsus Supporting witness
but when the house was opened, Aristeas was not to be seen, either dead or alive.
Common Questions
Did early Christians teach anything specific about Aristeas?
Not much. The main early Christian references use Aristeas as a pagan historical example, not as a subject of Christian teaching.
Which early writer mentions Aristeas most clearly?
Origen mentions Aristeas most clearly in Against Celsus.
Was Aristeas treated as a god by early Christians?
No. Origen says that no one considers Aristeas to be a god.
Source Index for Aristeas
The guided sections above show the strongest quotations. This compact index highlights 160 ranked source links from 235 compiled sources for deeper study.
Source index 160 ranked links shown
Early Christian Writings 80 shown of 137
Primary-source quotations from early Christian writers and church documents.
Bible Passages 80 shown of 98
Related Bible passages saved for comparison with the early Christian quotations.
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Book 79 1:50