PG 11 · cols. 87–91

Origenes, Epistola ad Gregorium

Editors' preface

Editors' notes and page, col. 87

Footnotes

(continued) ‹anchor: not visible on this page› · call in col 87

θείαν προσειληφώς. « Vir laude dignus, qui cum cognitione rerum divinarum etiam externas didicit disciplinas, » inquit Theodoretus lib. III Haeretic. fabul., cap. 2. Scripsit Apologeticum pro Christianis, quod imperatori Marco Antonino secundo, cognomine Vero, obtulit: item libros quinque Adversus gentes, et duos De veritate et adversum Cataphrygas seu Montanistas. De quibus vide Hieronymum in Catalogo, Photium in Bibliothec., cod. 14, et Theodoretum loco supra laudato. Trithemius eum floruisse vult circa annum Domini 165; Eusebius tamen, in Chronico ab Hieronymo Latine verso, ei assignat annum Christi 172. Mors autem Maximini, post quam statuit Huetius hanc Origenis epistolam scriptam fuisse, incidit in annum Christi 238, sicque intercedit spatium 66 annorum. Oportet igitur ut Apollinarius longaevam vixerit vitam et fere centum attigerit annos, si is est quem hic salutat Origenes: aut alius denique nobis Apollinarius est quaerendus. Vix autem alium reperies episcopum, hoc nomine iis temporibus notum. Episcopatus vero hujus Apollinarii, quisquis fuerit, papae nomen est index. Nam papae antiquitus salutabantur omnes episcopi. Sic Athanasius apud Epiphanium, haeres. 68; Epiphanius, apud Hieronymum in Apolog. adversus Rufinum; Augustinus apud eumdem in fine epist. ad Augustinum; Joannes patriarcha Alexandrinus a Sophronio patriarcha Hierosol. l. II Epigr., c. 1, pag. 104; Lupus a Sidonio Apollinari epist. lib. VIII, pag. 272; item Noverius, Principius, Prosper, Euphronius, Ambrosius, etc., eodem lib. VIII et IX hoc nomine honorantur. Estque πάπας, πατρὸς ὑποκόρισμα, explicante Hesychio. WETSTENIUS.

...having taken up the divine [learning]. "A man worthy of praise, who together with the knowledge of divine things learned the outside disciplines as well," says Theodoret, Haereticarum fabularum book III, chapter 2. He wrote an Apology for the Christians, which he presented to the emperor Marcus Antoninus the second, surnamed Verus; also five books Against the Gentiles, and two On Truth and Against the Cataphrygians or Montanists. On these see Jerome in the Catalogue, Photius in the Bibliotheca, codex 14, and Theodoret in the place cited above. Trithemius has him flourish about the year of the Lord 165; Eusebius, however, in the Chronicle as translated into Latin by Jerome, assigns him the year of Christ 172. But the death of Maximinus, after which Huet held this letter of Origen to have been written, falls in the year of Christ 238, and so a span of 66 years lies between. Apollinarius must therefore have lived a long life and reached almost a hundred years, if he is the one Origen greets here; or else in the end we must look for another Apollinarius. Yet you will hardly find another bishop known by this name in those times. That this Apollinarius, whoever he was, was a bishop is shown by the name "papa". For in ancient times all bishops were addressed as "papa". So Athanasius in Epiphanius, Heresy 68; Epiphanius in Jerome, in the Apology against Rufinus; Augustine in the same, at the end of the letter to Augustine; John, patriarch of Alexandria, by Sophronius, patriarch of Jerusalem, Epigrams book II, c. 1, p. 104; Lupus by Sidonius Apollinaris, Letters book VIII, p. 272; likewise Noverius, Principius, Prosper, Euphronius, Ambrosius, etc., are honoured with this name in the same books VIII and IX. And πάπας is a pet name for "father" (πατρός), as Hesychius explains. WETSTEIN.

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Page

running head: 87 ORIGENIS
marginal letters: A 1. Origenes domino; B mum esse possunt;; C cognitione rerum; D (none)
old-edition numerals: 31 after Ægyptiis
other: facing Latin version, not set; full-width title lines at top cut off at right edge, not set
other: col. 87 carries only the facing Latin version (not layer 1); the Greek of this page is all in col. 88. Latin title of the facing version, printed full width beneath the Greek title, untranslated: ORIGENIS EPISTOLA AD GREGORIUM. Quando quibusve philosophicae disciplinae utiles sint ad sacrarum Scripturarum expositionem Scripturae testimonio demonstratur.

PG 11:88

ΩΡΙΓΕΝΟΥΣ ΠΡΟΣ ΓΡΗΓΟΡΙΟΝ ΕΠΙΣΤΟΛΗ

LETTER OF ORIGEN TO GREGORY

Πότε καὶ τίσι τὰ ἀπὸ φιλοσοφίας μαθήματα χρήσιμα εἰς τὴν τῶν ἱερῶν Γραφῶν διήγησιν, μετὰ Γραφικῆς μαρτυρίας.

When and to whom the studies drawn from philosophy are useful for the exposition of the sacred Scriptures, with the testimony of Scripture.

Χαῖρε ἐν Θεῷ, κύριέ μου σπουδαιότατε καὶ αἰδεσιμώτατε υἱὲ Γρηγόριε παρὰ Ὠριγένους. Ἡ εἰς σύνεσιν, ὡς εὖ οἶσθα, εὐφυΐα ἔργον φέρειν δύναται, ἄσκησιν προσλαβοῦσα, ἄγον ἐπὶ τὸ κατὰ τὸ ἐνδεχόμενον, ἵν' οὕτως ὀνομάσω, τέλος ἐκείνου ὅπερ ἀσκεῖν τις βούλεται. Δύναται οὖν ἡ εὐφυΐα σου Ῥωμαῖόν σε νομικὸν ποιεῖν τέλειον, καὶ Ἑλληνικόν τινα φιλόσοφον τῶν νομιζομένων ἐλλογίμων αἱρέσεων. Ἀλλ' ἐγὼ τῇ πάσῃ τῆς εὐφυΐας δυνάμει σου ἐβουλόμην καταχρήσασθαί σε τελικῶς μὲν εἰς Χριστιανισμὸν, ποιητικῶς δὲ διὰ τοῦτ' ἂν ηὐξάμην παραλαβεῖν σε καὶ φιλοσοφίας Ἑλλήνων τὰ οἱονεὶ εἰς Χριστιανισμὸν δυνάμενα γενέσθαι ἐγκύκλια μαθήματα ἢ προπαιδεύματα, καὶ τὰ ἀπὸ γεωμετρίας καὶ ἀστρονομίας χρήσιμα ἐσόμενα εἰς τὴν τῶν ἱερῶν Γραφῶν διήγησιν, ἵν', ὅπερ φασὶ φιλοσόφων παῖδες περὶ γεωμετρίας καὶ μουσικῆς, γραμματικῆς τε καὶ ῥητορικῆς καὶ ἀστρονομίας, ὡς συνερίθων φιλοσοφίᾳ, τοῦθ' ἡμεῖς εἴπωμεν καὶ περὶ αὐτῆς φιλοσοφίας πρὸς Χριστιανισμόν.

Greeting in God, my most earnest and most reverend lord and son Gregory, from Origen. Natural aptitude for understanding, as you well know, when it has taken practice to itself, is able to produce a work leading to the attainable—so to call it—end of that which one wishes to practise. Your natural aptitude, therefore, is able to make you a consummate Roman jurist, and a Greek philosopher of the schools reputed eminent. Yet I for my part wished you to use the whole power of your natural aptitude ultimately for Christianity; and as a productive means on this account I would pray that you take also from the philosophy of the Greeks the things that are able to become as it were general studies or preliminary trainings for Christianity, and the things from geometry and astronomy that will be useful for the exposition of the sacred Scriptures, so that what the sons of philosophers say concerning geometry and music, grammar and rhetoric and astronomy, as fellow-workers with philosophy, this we too may say concerning philosophy itself in relation to Christianity.

Καὶ τάχα τοιοῦτό τι αἰνίσσεται τὸ ἐν Ἐξόδῳ γεγραμμένον ἐκ προσώπου τοῦ Θεοῦ, ἵνα λεχθῇ τοῖς υἱοῖς Ἰσραὴλ αἰτεῖν παρὰ γειτόνων καὶ συσκήνων σκεύη ἀργυρᾶ καὶ χρυσᾶ καὶ ἱματισμόν· ἵνα, σκυλεύσαντες τοὺς Αἰγυπτίους, εὕρωσιν ὕλην πρὸς τὴν κατασκευὴν τῶν παραλαμβανομένων εἰς τὴν πρὸς Θεὸν λατρείαν. Ἐκ γὰρ ὧν ἐσκύλευσαν τοὺς Αἰγυπτίους

And perhaps some such thing is hinted at by what is written in Exodus from the person of God, that the sons of Israel should be told to ask from neighbours and tent-mates vessels of silver and of gold, and raiment, so that, having spoiled the Egyptians, they might find material for the preparation of the things received for the service towards God. (Exod. 11:2; 12:35–36) For out of the things of which they spoiled the Egyptians,

Editors' notes and page, col. 88

Footnotes

(15) ‹anchor: Γρηγόριε› · call in col 88

Γρηγόριε. Is est sanctus Gregorius qui postea, ob miraculorum donum quo pollebat Thaumaturgus dictus, Neocaesareae episcopus fuit. Hujus πανηγυρικὸν εὐχαριστίας ad Origenem habes initio hujus tomi. De hoc celeberrimo viro consule, si vacat, Eusebium Histor. eccles. lib. VI, cap. 30; Hieronymum De scriptor. eccles., num. 65.

Gregory. This is Saint Gregory, who was afterwards bishop of Neocaesarea, called the Wonderworker for the gift of miracles in which he excelled. His panegyric of thanksgiving to Origen you have at the beginning of this volume. On this most celebrated man consult, if you have time, Eusebius, Ecclesiastical History book VI, chapter 30; Jerome, On Ecclesiastical Writers, no. 65.

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Page

running head: ORIGENIS 88
marginal letters: A Χαῖρε ἐν Θεῷ,; B Γραφῶν διήγησιν,; C scopatus vero hujus; D (none)
old-edition numerals: (none)
other: full-width title lines at top cut off at left edge, not set; Αἰγυπτίους split across col. break

PG 11:89

οἱ υἱοὶ Ἰσραὴλ, τὰ ἐν τοῖς ἁγίοις τῶν ἁγίων κατεσκεύασται· ἡ κιβωτὸς μετὰ τοῦ ἐπιθέματος, καὶ τὰ χερουβὶμ, καὶ τὸ ἱλαστήριον, καὶ ἡ χρυσῆ στάμνος, ἐν ᾗ ἀπέκειτο τὸ μάννα, τῶν ἀγγέλων ὁ ἄρτος. Ταῦτα μὲν οὖν ἀπὸ τοῦ καλλίστου τῶν Αἰγυπτίων εἰκὸς γεγονέναι χρυσοῦ· ἀπὸ δὲ δευτέρου τινὸς παρ' ἐκεῖνον ἡ στερεὰ δι' ὅλου χρυσῆ λυχνία, πλησίον τοῦ ἐσωτέρου καταπετάσματος, καὶ οἱ ἐπ' αὐτῆς λύχνοι, καὶ ἡ χρυσῆ τράπεζα ἐφ' ἧς ἦσαν οἱ ἄρτοι τῆς προθέσεως, καὶ μεταξὺ ἀμφοτέρων τὸ χρυσοῦν θυμιατήριον. Εἰ δέ τις ἦν τρίτος καὶ τέταρτος χρυσὸς, ἐξ ἐκείνου κατεσκευάζετο τὰ σκεύη τὰ ἅγια, καὶ ἀπὸ ἀργύρου δὲ Αἰγυπτίου ἄλλα ἐγίνετο. Ἐν Αἰγύπτῳ γὰρ παροικοῦντες οἱ υἱοὶ Ἰσραὴλ, τοῦτο ἀπὸ τῆς ἐκεῖ παροικίας κεκερδήκασι, τὸ εὐπορῆσαι τοσαύτης ὕλης τιμίας εἰς τὰ χρήσιμα τῆς λατρείας τοῦ Θεοῦ. Ἀπὸ δὲ Αἰγυπτίου ἱματισμοῦ εἰκὸς γεγονέναι ὅσα ἐδεήθη ἔργων, ὡς ὠνόμασεν ἡ Γραφὴ, ῥαφιδευτῶν, συῤῥαπτῶν, τῶν ῥαφιδευτῶν μετὰ σοφίας Θεοῦ, τὰ τοιάδε ἱμάτια τοῖς τοιοισδὶ, ἵνα γένηται τὰ καταπετάσματα, καὶ αἱ αὐλαὶ αἱ ἐσωτέρω καὶ ἐξωτέρω. Καὶ τί με δεῖ, ἀκαίρως παρεκβαίνοντα, κατασκευάζειν εἰς ὅσα χρήσιμά ἐστι τοῖς υἱοῖς Ἰσραὴλ τὰ ἀπὸ Αἰγύπτου παραλαμβανόμενα οἷς Αἰγύπτιοι μὲν οὐκ εἰς δέον ἐχρῶντο, Ἑβραῖοι δὲ διὰ τὴν τοῦ Θεοῦ σοφίαν εἰς θεοσέβειαν ἐχρήσαντο; Οἶδε μέν τοι ἡ θεία Γραφὴ πρὸς κακοῦ γεγονέναι τὸ ἀπὸ τῆς γῆς τῶν υἱῶν Ἰσραὴλ εἰς Αἴγυπτον καταβεβηκέναι, αἰνισσομένη, ὅτι τισὶ πρὸς κακοῦ γίνεται τὸ παροικῆσαι τοῖς Αἰγυπτίοις, τουτέστι τοῖς τοῦ κόσμου μαθήμασι μετὰ τὸ ἐγγραφῆναι τῷ νόμῳ τοῦ Θεοῦ, καὶ τῇ Ἰσραηλιτικῇ εἰς αὐτὸν θεραπείᾳ. Ἄδερ γοῦν ὁ Ἰδουμαῖος, ὅσον μὲν ἐν τῇ γῇ τοῦ Ἰσραὴλ ἦν, μὴ γευόμενος τῶν Αἰγυπτίων ἄρτων, εἴδωλα οὐ κατεσκεύαζεν· ὅτε δὲ ἀποδρὰς τὸν σοφὸν Σολομῶντα κατέβη εἰς Αἴγυπτον, ὡς ἀποδρὰς ἀπὸ τῆς τοῦ Θεοῦ σοφίας, συγγενὴς γέγονε τῷ Φαραὼ γήμας τὴν ἀδελφὴν τῆς γυναικὸς αὐτοῦ καὶ τεκνοποιῶν τὸν τρεφόμενον μεταξὺ τῶν παίδων τοῦ Φαραώ. Διόπερ εἰ καὶ ἐπανελήλυθεν εἰς τὴν γῆν Ἰσραὴλ, ἐπὶ τὸ διασχίσαι τὸν λαὸν τοῦ Θεοῦ ἐπανελήλυθε, καὶ ποιῆσαι αὐτοὺς εἰπεῖν ἐπὶ τῇ χρυσῇ δαμάλει· « Οὗτοί εἰσιν οἱ θεοί σου, Ἰσραὴλ, οἱ ἀναγαγόντες σε ἐκ γῆς Αἰγύπτου. » Κἀγὼ δὲ τῇ πείρᾳ μαθὼν εἴποιμ' ἄν σοι, ὅτι σπάνιος μὲν ὁ τὰ χρήσιμα τῆς Αἰγύπτου λαβὼν, καὶ ἐξελθὼν ταύτης, καὶ κατασκευάσας τὰ πρὸς τὴν λατρείαν τοῦ Θεοῦ· πολὺς δὲ ὁ τοῦ Ἰδουμαίου Ἄδερ ἀδελφός. Οὗτοι δέ εἰσιν οἱ ἀπό τινος Ἑλληνικῆς ἐντρεχείας αἱρετικὰ γεννήσαντες νοήματα, καὶ οἱονεὶ δαμάλεις χρυσᾶς κατασκευάσαντες ἐν Βαιθήλ· ὃ ἑρμηνεύεται οἶκος Θεοῦ. Δοκεῖ δέ μοι καὶ διὰ τούτων ὁ λόγος αἰνίσσεσθαι, ὅτι τὰ ἴδια ἀναπλάσματα ἀνέθηκαν ταῖς Γραφαῖς ἐν αἷς οἰκεῖ λόγος Θεοῦ, τροπικῶς Βαιθὴλ καλουμέναις. Τὸ δ' ἄλλο ἀνάπλασμα ἐν Δὰν φησὶν ὁ λόγος ἀνατεθεῖσθαι. Τοῦ δὲ Δὰν τὰ ὅρια τελευταῖά ἐστι, καὶ ἐγγὺς τῶν ἐθνικῶν ὁρίων, ὡς

the sons of Israel fashioned the things in the Holy of Holies: the ark with the cover, and the cherubim, and the mercy-seat, and the golden jar in which was laid up the manna, the bread of angels. These things, then, were likely made from the finest gold of the Egyptians; and from a second kind next to that, the solid lampstand of pure gold throughout, near the inner veil, and the lamps upon it, and the golden table upon which were the loaves of presentation, and between them both the golden censer. And if there was a third and fourth gold, from that were fashioned the sacred vessels; and from Egyptian silver other things were made. For the sons of Israel, sojourning in Egypt, gained this from their sojourn there: to abound in so much precious material for the things useful for the service of God. And from Egyptian raiment were likely made whatever things needed the work, as the Scripture named them, of embroiderers, of sewers together—those embroidering with the wisdom of God, such and such garments for such and such uses, so that there might be made the veils, and the courts, the inner and the outer. And what need is there for me, digressing unseasonably, to establish for how many things the spoils taken from Egypt are useful to the sons of Israel, which the Egyptians indeed did not use aright, whereas the Hebrews through the wisdom of God used them for godliness? Yet the divine Scripture knows that to have gone down from the land of the sons of Israel into Egypt turned out for evil, hinting that for some it turns out for evil to sojourn among the Egyptians, that is, among the studies of the world, after having been enrolled in the law of God and the Israelite service towards Him. Ader the Idumaean, at any rate, so long as he was in the land of Israel, not tasting the loaves of the Egyptians, did not fashion idols; but when, running away from the wise Solomon, he went down into Egypt, as though running away from the wisdom of God, he became kinsman to Pharaoh by marrying his wife's sister and begetting a child who was brought up among the children of Pharaoh. (1 Kgs. 11:14–20) Wherefore, even though he returned into the land of Israel, he returned to rend asunder the people of God, and to make them say over the golden calf: "These are your gods, Israel, who brought you up out of the land of Egypt." (Exod. 32:4; 1 Kgs. 12:28) And I too, having learned by experience, would say to you that rare indeed is the man who has taken the useful things of Egypt, and come out of it, and fashioned the things for the service of God; whereas many a one is brother to the Idumaean Ader. And these are they who from a certain Greek cleverness have begotten heretical notions, and have as it were fashioned golden calves in Bethel, which is translated "house of God". And the word seems to me through these things also to hint that they have set up their own figments in the Scriptures in which the word of God dwells, figuratively called Bethel. And the other figment the word says was set up in Dan. Now the borders of Dan are at the extremity, and near the borders of the Gentiles, as

Editors' notes and page, col. 89

Footnotes

(48) ‹anchor: Ader certe Idumaeus› · call in col 90

III Reg. II, 14.

3 Kings (1 Kings) 11:14.

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(49) ‹anchor: de terra Aegypti› · call in col 90

Exod. XXXII, 4.

Exodus 32:4.

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(16) ‹anchor: Ἄδερ γοῦν ὁ Ἰδουμαῖος› · call in col 90

Ἄδερ γοῦν ὁ Ἰδουμαῖος, etc. Confundere videtur hoc loco Origenes Ader seu Adad cum Jeroboam. Confer caput undecimum libri tertii Regum cum ejusdem libri capite duodecimo.

"Ader the Idumaean," etc. In this place Origen seems to confuse Ader, or Adad, with Jeroboam. Compare the eleventh chapter of the third book of Kings with the twelfth chapter of the same book.

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Page

running head: TOLA AD GREGORIUM. 90
marginal letters: A sunt quæ in Sanctis; B credibile est,; C Israel, nec gustavit; D Hi sunt qui
old-edition numerals: 32 after mihi
other: facing Latin version, not set

PG 11:91

δῆλον ἐκ τῶν ἀναγεγραμμένων ἐν τῷ τοῦ Ναυῆ Ἰησοῦ. Ἐγγὺς οὖν εἰσιν ἐθνικῶν ὁρίων τινὰ τῶν ἀναπλασμάτων ἅπερ ἀνέπλασαν οἱ τοῦ Ἄδερ, ὡς ἀποδεδώκαμεν, ἀδελφοί.

is clear from the things recorded in Joshua the son of Nun. Near the borders of the Gentiles, therefore, are some of the figments which the brethren of Ader fashioned, as we have explained.

Σὺ οὖν, κύριε υἱὲ, προηγουμένως πρόσεχε τῇ τῶν θείων Γραφῶν ἀναγνώσει· ἀλλὰ πρόσεχε · πολλῆς γὰρ προσοχῆς ἀναγινώσκοντες τὰ θεῖα δεόμεθα· ἵνα μὴ προπετέστερον εἴπωμέν τινα, ἢ νομίσωμεν περὶ αὐτῶν· καὶ προσέχων τῇ τῶν θείων ἀναγνώσει μετὰ πιστῆς καὶ Θεῷ ἀρεσκούσης προλήψεως, κροῦε τὰ κεκλεισμένα αὐτῆς, καὶ ἀνοιγήσεταί σοι ὑπὸ τοῦ θυρωροῦ, περὶ οὗ εἶπεν ὁ Ἰησοῦς· « Τούτῳ ὁ θυρωρὸς ἀνοίγει. » Καὶ προσέχων τῇ θείᾳ ἀναγνώσει, ὀρθῶς ζήτει καὶ μετὰ πίστεως τῆς εἰς Θεὸν ἀκλινοῦς τὸν κεκρυμμένον τοῖς πολλοῖς νοῦν τῶν θείων γραμμάτων. Μὴ ἀρκοῦ δὲ τῷ κρούειν καὶ ζητεῖν· ἀναγκαιοτάτη γὰρ καὶ ἡ περὶ τοῦ νοεῖν τὰ θεῖα εὐχή· ἐφ' ἣ προτρέπων ὁ Σωτὴρ, οὐ μόνον εἶπε τό· « Κρούετε, καὶ ἀνοιγήσεται ὑμῖν, » καὶ τό· « Ζητεῖτε, καὶ εὑρήσετε, » ἀλλὰ καὶ τό· « Αἰτεῖτε, καὶ δοθήσεται ὑμῖν. » Ταῦτα ἀπὸ τῆς πρὸς σέ μου πατρικῆς ἀγάπης τετόλμηται. Εἰ δ' εὖ ἔχει τὰ τετολμημένα, ἢ μὴ, Θεὸς ἂν εἰδείη, καὶ ὁ Χριστὸς αὐτοῦ, καὶ ὁ μετέχων πνεύματος Θεοῦ καὶ πνεύματος Χριστοῦ. Μετέχοις δὲ καὶ σὺ, καὶ ἀεὶ αὔξοις τὴν μετοχὴν, ἵνα λέγῃς οὐ μόνον τό· « Μέτοχοι τοῦ Χριστοῦ γεγόναμεν, » ἀλλὰ καὶ, « μέτοχοι τοῦ Θεοῦ. »

Do you therefore, my lord son, give heed above all to the reading of the divine Scriptures; yea, give heed: for we need much attention when we read the divine things, lest we say or think anything too rashly concerning them; and giving heed to the reading of the divine things with a faithful preconception well-pleasing to God, knock at its closed doors, and it shall be opened to you by the doorkeeper, of whom Jesus said: "To him the doorkeeper opens" (John 10:3). And giving heed to the divine reading, seek rightly and with unwavering faith in God the sense of the divine Scriptures hidden from the many. Yet do not be content with knocking and seeking; for most necessary also is prayer for understanding the divine things: exhorting to which the Saviour said not only: "Knock, and it shall be opened to you," and: "Seek, and you shall find" (Matt. 7:7), but also: "Ask, and it shall be given to you" (Luke 11:9). These things have been ventured out of my paternal love towards you. Whether the things ventured are well or not, God would know, and His Christ, and he who partakes of the Spirit of God and the Spirit of Christ. And may you also partake, and ever increase your participation, that you may say not only: "We have become partakers of Christ" (Heb. 3:14), but also: "partakers of God."

Editors' notes and page, col. 91

Footnotes

(50) ‹anchor: not visible on this foot› · call in col 91

Joan. X, 3.

John 10:3.

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(51) ‹anchor: not visible on this foot› · call in col 91

Matth. VII, 7.

Matthew 7:7.

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(52) ‹anchor: not visible on this foot› · call in col 91

Luc. II, 9.

Luke 11:9.

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(53) ‹anchor: Participes Christi facti sumus› · call in col 91

Heb. III, 14.

Hebrews 3:14.

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(17) ‹anchor: ORIGENIS DE RESURRECTIONE› · call in col 91

Desumptum est hocce fragmentum ex Apologia Pamphili pro Origene.

This fragment is taken from Pamphilus's Apology for Origen.

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