Book, Chapter

 1        1, I     |   Christians, as if they had their origin in the common danger, and
 2        1, II    |      depends, was barbarous in its origin. And with an appearance
 3        1, II    |        Christianity because of its origin among barbarians, but gives
 4        1, XVI   |        object being to asperse the origin of Christianity, which is
 5        1, XXII  | Christianity, if, by assailing its origin in Judaism, he can show
 6        1, LXVII |          which attributed a divine origin to Perseus, and Amphion,
 7        2, XXXII |            or could not derive her origin from the Jewish kings? Does
 8        2, LI    |            ascend to the uncreated origin of the God of the universe.~
 9        3, VI    |          nation, which, dating its origin from the said revolt, should
10        3, VII   |    Christians, had they owed their origin to a rebellion, have adopted
11        3, XII   |           who admired, indeed, the origin of Christianity, but who
12        3, XIV   |            and to have derived His origin or subsequent development
13        3, XV    |          illustrious nature of our origin, and do not (as Celsus imagines)
14        4, XXXIII|        endeavoured to derive their origin from the first race of jugglers
15        4, XXXIV |            attempt to derive their origin from the first race of those
16        4, XXXV  |          attempted to derive their origin from the first race of jugglers
17        4, LIX   |     exercised, but that it had its origin in a correct idea. Would
18        4, LXV   |       philosopher to ascertain the origin of evils, though it is sufficient
19        4, LXV   |       philosopher to ascertain the origin of evils, as if it were
20        4, LXV   |           to this we say, that the origin of evils is a subject which
21        4, LXV   |        capable of ascertaining the origin of evils who does not know
22        4, LXV   |           be able to ascertain the origin of evils. But he who would
23        4, LXV   |        reason; and also what their origin was, so that they became
24        4, LXV   |            to grasp, certainly the origin of evils may be considered
25        4, LXVI  |      certain secrets regarding the origin of evils, but chose rather
26        4, LXVI  |            multitude regarding the origin of evils, that they do not
27        4, LXXV  |           they do not derive their origin from an understanding that
28        4, LXXXI |         purely mechanical. For the origin of these things is not explained
29        5, XX    |          Socrates, who derived his origin from seed, will spring from
30        5, XLV   |            men do not derive their origin from men, as is evident
31        5, LV    |       whether held to be of divine origin among Christians or not--
32        6, XLIII |            as to the nature of its origin and generation, and as to
33        6, XLIV  |            recorded concerning the origin of evil, and the manner
34        6, L     |       regarding the world, and the origin of man, alleges that "Moses
35        6, LII   |       follows: "With regard to the origin of the world and its destruction,
36        6, LXXIII|           which it has derived its origin. For example, suppose that
37        6, LXXIII|            does not make known its origin by the senses, but experience
38        8, LIII  |         various opinions as to the origin of man, and shows considerable
39        8, LXVIII|             maintaining the divine origin of the kingdom, and observing