PG 11 · cols. 181–248

Origenes, Περὶ ἀρχῶν seu De principiis liber secundus, Rufino interprete

Editors' preface

LIBER SECUNDUS.

Book Two.

CAPUT PRIMUM.

Chapter I.

1. Consequens nunc videtur, licet omnia quae superiori libello disserta sunt, de mundo atque ejus ordinatione disserta sint, proprie tamen de ipso mundo pauca repetere, id est de initio ejus ac fine, vel his quae inter initium ac finem ejus per divinam providentiam dispensantur, seu de his quae ante mundum facta vel post mundum facienda putantur. In quo hoc primum evidenter apparet quod omnis status ejus, qui est varius ac diversus, non solum ex rationabilibus et divinioribus naturis, et ex diversis corporibus constet, sed ex mutis animantibus, id est feris, bestiis, pecudibus et avibus, atque omnibus quae in aquis vivunt; tum deinde ex locis, id est coeli, vel coelorum, et terrae vel aquae; sed et ex eo qui medius est aere, vel

1. It now seems to follow, although all the things that were discussed in the preceding book were discussed concerning the world and its arrangement, that we should nevertheless repeat a few things properly concerning the world itself, that is, concerning its beginning and end, or those things which between its beginning and end are dispensed by divine providence, or concerning those things which are supposed to have been made before the world or to be about to be made after the world. Wherein this first evidently appears, that its whole state, which is varied and diverse, consists not only of rational and more divine natures, and of diverse bodies, but of dumb animals, that is, wild beasts, brutes, cattle, and birds, and all things that live in the waters; then next of places, that is, of heaven, or the heavens, and of earth or water; and also of that which is in the midst, the air, or

Editors' notes and page, col. 181

Footnotes

(47) ‹anchor: not visible› · call in col 181

Sic mss. Alias, « devocatur. »

So the manuscripts. Elsewhere, "devocatur" ("is called away").

(printed under page 95)

(48) ‹anchor: not visible› · call in col 181

Mss., « dementiam. » Libb. editi « inclementiam. »

The manuscripts, "dementiam" ("madness"). The printed books, "inclementiam" ("harshness").

(printed under page 95)

(49) ‹anchor: not visible› · call in col 181

Libb. editi, « ea quae de sanctis Scripturis ab aliis prolata sunt, exponemus. » Sed mss. ut in nostro textu.

The printed books, "we shall set out the things that have been brought forward by others from the holy Scriptures." But the manuscripts read as in our text.

(printed under page 95)

(50) ‹anchor: not visible› · call in col 181

Duo haecce sequentia fragmenta ad calcem libri primi rejecimus, quoniam interpretationi Rufini, qui ea suppressit, adjungi e regione non potuerunt.

These two following fragments we have put off to the end of the first book, since they could not be set facing the translation of Rufinus, who suppressed them.

(printed under page 95)

(51) ‹anchor: not visible› · call in col 181

Caute lege.

Read with caution.

(printed under page 95)

(52) ‹anchor: not visible› · call in col 181

Caute lege.

Read with caution.

(printed under page 95)

(53) ‹anchor: inter initium ac finem› · call in col 181

Sic recte mss.; male libri antea editi : « ad terminum ac finem. » Paulo post libb. editi : « Quae ante mundum vel post mundum putantur. In quo primum evidenter apparet quoad omnis status ejus qui est varius ac diversus ex rationabilibus et divinioribus naturis, et ex diversis corporibus constans, scilicet ex mutis animantibus, » etc. Sed omnes mss. ut in nostro textu.

So, rightly, the manuscripts; the books previously printed read wrongly "to the term and end." A little later the printed books read: "The things that are thought to be before the world or after the world. In which it first plainly appears, as regards its whole state, which is varied and diverse, consisting of rational and more divine natures and of diverse bodies, namely of dumb animals," etc. But all the manuscripts read as in our text.

(printed under page 95)

Page

running head: 181 LIBER SECUNDU
marginal letters: A σεως τῆς κακίας; B CAPUT PRIMUM.
old-edition numerals: 77 before CAPUT PRIMUM.
other: running head LIBER SECUNDUS. cut off at right edge; at top, Greek fragment in left sub-column set (first word σεως split from previous column), and literal Latin gloss (Id est: Anima defluens a bono... ut ita dicam,) and Rufinus's facing Latin in right sub-column (tur. Pro quibus etiam... praecipi-) left out; in middle, full-width headings and Jerome fragments across columns 181-182 (Ex libro primo... / Grandis negligentiae... / Ex eodem libro I... / In fine atque consummatione mundi... / LIBER SECU) cut off at right edge, not set; at foot, Book II Chapter I is Latin only, no Greek printed
other: a full-width band stands across cols 181/182 in mid-page: the 2 paragraph(s) above it in col 182 are set here, after the 1 above it in col 181 (reading order, moved on receipt); the band itself (its title lines) is not set by the volunteer page: set it here, at the move, with full_width
other: the column opens with the end of the previous work (another unit); not set here: the unit begins at CAPUT PRIMUM

PG 11:182

quem aetherem dicunt, atque ex omnibus quae procedunt vel nascuntur ex terra.

which they call ether, and out of all the things that proceed or are born from the earth.

[ Οὕτω δὴ ποικιλωτάτου κόσμου τυγχάνοντος, καὶ τοσαῦτα διάφορα λογικὰ περιέχοντος , τί ἄλλο χρὴ λέγειν αἴτιον γεγονέναι τοῦ ὑποστῆναι αὐτὸν , ἢ τὸ ποικίλον τῆς ἀποπτώσεως τῶν οὐχ ὁμοίως τῆς ἑνάδος ἀποῤῥεόντων.

[ Since then the world is most varied, and contains so many different rational beings, what else must one say has become the cause of its subsisting than the variety of the falling away of those who do not in like manner flow down from the unity?

Id est : Ita cum mundus summa constet varietate, tantamque rationabilium contineat differentiam , quid aliud

That is: Since therefore the world consists of the greatest variety, and contains so great a difference of rational beings, what else

Cum ergo tanta sit mundi varietas , atque in ipsis rationabilibus animantibus sit tanta diversitas, propter quam etiam omnis reliqua varietas ac diversitas putanda est exstitisse ; quam causam aliam dici oportebit qua mundus exstiterit, praecipue si intueamur illum finem per quem omnia restituenda in statum initii sui , libro superiori

Since therefore the variety of the world is so great, and in the rational living beings themselves there is so great a diversity, on account of which all the remaining variety and diversity also must be thought to have come into existence; what other cause will have to be stated whereby the world came into existence, especially if we look unto that end through which all things are to be restored into the state of their beginning, as in the preceding book

Editors' notes and page, col. 182

Footnotes

(54) ‹anchor: quem aetherem dicunt› · call in col 182

Mss., « dicunt. » Libb. editi, « dicimus. »

The manuscripts, "dicunt" ("they call"). The printed books, "dicimus" ("we call").

(printed under page 95)

(55) ‹anchor: [ › · call in col 182

Οὕτω δὴ ποικιλωτάτου, etc. Graeca haec exstant ad calcem epistolae Justiniani imperatoris ad Menam patriarcham Constantinopolitanum.

"Οὕτω δὴ ποικιλωτάτου," etc. This Greek survives at the end of the letter of the Emperor Justinian to Menas, patriarch of Constantinople.

(printed under page 95)

(56) ‹anchor: mundus exstiterit› · call in col 182

Caute lege.

Read with caution.

(printed under page 95)

Page

running head: LIBER SECUNDUS.
marginal letters: A aquatilem, et forte pro; B quem aetherem dicunt
old-edition numerals: (none)
other: Latin only at top and B; Greek fragment with facing Latin versions at B; full-width lines across cols 181-182 cut off at left edge (..erprete Divo Hieronymo, ..em Divo Hieronymo, ..R SECUNDUS.) not set; su- split at column break
other: the 2 paragraph(s) of this column above the full-width band are set under col 181 (reading order, moved on receipt)
other: the word sualiud was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 183
other: QA Q2: the page's gloss column ends unhyphenated at "quid"; "aliud" (and "what else" in the English) is not printed in col 182 and was evidently carried in from the head of col 183's gloss column by the receipt join. Left in place pending the col 183 check: confirm col 183 does not repeat it, then decide which column carries it

PG 11:183

dicendum est fuisse causae ut subsistat , quam varietatem lapsus eorum qui non similiter ab unitate defluunt.]

else must be said to have been the cause of its subsisting, than the variety of the fall of those who do not in like manner flow down from the unity.]

periori dissertum est ? Quod utique si consequenter dictum videtur, quam aliam, ut diximus, causam putabimus tantae hujus mundi diversitatis , nisi diversitatem ac varietatem motuum ac prolapsuum eorum qui ab illa initii unitate atque concordia in qua a Deo primitus procreati sunt, deciderunt , et ab illo bonitatis statu commoti atque distracti, diversis dehinc animorum motibus ac desideriis agitati , unum illud et indiscretum naturae suae bonum pro intentionis suae diversitate in varias deduxerunt mentium qualitates ?

was discussed? Which assuredly, if it seems to be said consistently, what other cause, as we have said, shall we suppose of so great a diversity of this world, except the diversity and variety of the movements and falls of those who fell from that unity and concord of the beginning in which they were first created by God, and being moved and drawn away from that state of goodness, and thereafter tossed about by diverse movements and desires of their minds, have led down that one and undivided good of their nature into various qualities of minds according to the diversity of their inclination?

2. Deus vero per ineffabilem sapientiae suae artem omnia quae quoquomodo fiunt , ad utile aliquid et ad communem omnium transformans ac reparans profectum , has ipsas creaturas quae a semetipsis in tantum animorum varietate distabant , in unum quemdam revocat operis studiique consensum, ut diversis licet motibus animorum , unius tamen mundi plenitudinem perfectionemque consumment , atque ad unum perfectionis finem varietas ipsa mentium tendat. Una namque virtus est quae omnem mundi diversitatem constringit et continet, atque in unum opus varios agit motus , ne scilicet tam immensum mundi opus dissidiis solveretur animorum. Et propter hoc opinamur parentem omnium Deum pro salute universarum creaturarum suarum per ineffabilem Verbi sui ac sapientiae rationem ita haec singula dispensasse, ut singuli quique spiritus, vel animi , vel quoquomodo appellandae sunt rationabiles subsistentiae , non contra arbitrii libertatem , vi in aliud quam motus mentis suae ageret , cogerentur , et per hoc adimi ab his videretur liberi facultas arbitrii ; quod utique qualitatem jam naturae ipsius immutabat ; et diversi motus propositi earum ad unius mundi consonantiam competenter atque utiliter aptarentur, dum aliae juvari indigent, aliae juvare possunt, aliae vero proficientibus certamina atque agones movent, in quibus eorum probabilior haberetur industria, et certior post victoriam reparati gradus statio teneretur quae per difficultates laborantium constitisset.

2. But God, through the ineffable art of His wisdom, transforming and restoring all things that in whatever way come to pass to some useful end and to the common advancement of all, recalls these very creatures, which differed so greatly from one another in the variety of their minds, into a certain single agreement of work and endeavour, so that, though with diverse movements of minds, they may yet consummate the fulness and perfection of a single world, and the very variety of minds may tend towards a single end of perfection. For there is one power which binds together and holds all the diversity of the world, and guides the various movements into one work, lest forsooth so immense a work as the world should be dissolved by the dissensions of minds. And on this account we think that God the Parent of all, for the salvation of all His creatures, through the ineffable reason of His Word and wisdom, has so dispensed each of these things that each individual spirit, or mind, or by whatever name rational subsistences are to be called, should not be compelled by force against the freedom of its will into anything other than the movement of its own mind would lead it, and thereby the faculty of free will should seem to be taken away from them—which assuredly would alter the quality of their very nature itself—and that the diverse movements of their purpose should be suitably and usefully fitted to the harmony of a single world, while some need to be helped, others are able to help, and others stir up struggles and contests for those who are making progress, in which their diligence might be held more approved, and after victory the station of their recovered rank, which had been established through the difficulties of those who laboured, might be held more securely.

3. Quamvis ergo in diversis sit officiis ordinatus,

3. Although, therefore, it is arranged in diverse offices,

Editors' notes and page, col. 183

Footnotes

(57) ‹anchor: not visible› · call in col 183

Mss., « fiunt. » Libb. editi, « fuerint. »

The manuscripts, "fiunt" ("come to be"). The printed books, "fuerint" ("shall have been").

(printed under page 96)

(58) ‹anchor: not visible› · call in col 183

Caute lege.

Read with caution.

(printed under page 96)

(59) ‹anchor: not visible› · call in col 183

Perfectionemque consumment. Sic mss.; Merlinus vero, « perfectionis consummet. »

"And may complete the perfection." So the manuscripts; but Merlin reads "may complete of perfection."

(printed under page 96)

(60) ‹anchor: opinamur› · call in col 183

Sic mss. Libb. editi, « propter haec enim opinantur quidam. » Mox omnes mss., « per ineffabilem, etc. Ita haec singula dispensasse. » In libb. editis deest « per, » et apud Merlinum legitur, « ita in hoc singula; » apud Genebrardum, « ita in haec singula. »

So the manuscripts. The printed books, "for on account of these things certain people think." Just after, all the manuscripts read "through the ineffable, etc. to have so disposed these several things." In the printed books "through" is missing, and in Merlin one reads "so in this the several things"; in Génébrard, "so in these the several things."

(printed under page 96)

(61) ‹anchor: vi in aliud› · call in col 183

Ita mss. Libb. vero editi, « quomodo appellandae sunt rationabiles substantiae non contra arbitrii libertatem vel in aliud, » etc.

So the manuscripts. But the printed books, "however the rational substances are to be called, not against the freedom of the will or into something else," etc.

(printed under page 96)

Page

running head: ORIGENIS ΠΕΡΙ ΑΡ
marginal letters: A periori dissertum est; B omnia quae quoquomodo; C rarum suarum per; D tisset.
old-edition numerals: (none)
other: Latin only, no Greek printed; periori continues su- from col 182

PG 11:184

non tamen dissonans atque a se discrepans mundi totius intelligendus est status ; sed sicut corpus nostrum unum ex multis membris aptatum est et ab una anima continetur, ita et universum mundum velut animal quoddam immensum atque immane opinandum puto , quod quasi ab una anima virtute Dei ac ratione teneatur. Quod etiam a sancta Scriptura indicari arbitror per illud quod dictum est per prophetam : « Nonne coelum et terram ego repleo, dicit Dominus ? » et iterum : « Coelum mihi sedes, terra autem scabellum pedum meorum , » et quod Salvator dixit , cum ait non jurandum « neque per coelum , quia sedes Dei est ; neque per terram, quia scabellum pedum ejus est . » Sed et illud quod ait Paulus cum apud Athenienses concionaretur , dicens quoniam « in ipso vivimus, et movemur, et sumus . » Quomodo enim in Deo vivimus , et movemur, et sumus , nisi quod virtute sua universum constringit et continet mundum ? Quomodo autem coelum sedes Dei est, et terra scabellum pedum ejus, sicut ipse Salvator pronuntiat , nisi quia et in coelo et in terra virtus ejus replet universa sicut et dicit Dominus ? Quomodo ergo parens omnium Deus universum mundum virtutis plenitudine repleat atque contineat, ex his quae ostendimus non puto quemquam difficulter annuere. Jam sane quoniam diversos motus rationabilium creaturarum , variasque sententias causam dedisse diversitatis mundo huic, sermo superioris disputationis ostendit , videndum ne forte similis initio exitus quoque huic mundo conveniat. Dubium enim non est quin finis ipsius in diversitate multa adhuc et varietate reperiendus sit, quae utique varietas in hujus mundi fine deprehensa causas rursus diversitatum alterius mundi post hunc futuri occasionesque praestabit.

yet the state of the whole world is not to be understood as dissonant and discrepant from itself; but just as our one body is fitted together out of many members and is held together by one soul, so also I think the whole universe is to be regarded as a certain immense and vast living creature, which is held together, as it were by one soul, by the power and reason of God. Which I think is also indicated by holy Scripture through that which was spoken by the prophet: "Do not I fill heaven and earth, saith the Lord?" (Jer. 23:24) and again: "Heaven is My throne, and the earth is the footstool of My feet," (Isa. 66:1) and what the Saviour said, when He says that one must not swear "neither by heaven, because it is the throne of God; nor by the earth, because it is the footstool of His feet." (Matt. 5:34–35) And that also which Paul says when he was speaking before the Athenians, saying that "in Him we live, and move, and have our being." (Acts 17:28) For how do we live, and move, and have our being in God, except that by His power He binds together and holds the whole world? And how is heaven the throne of God, and the earth the footstool of His feet, just as the Saviour Himself declares, except because both in heaven and on earth His power fills all things, just as the Lord also says? How therefore God the Parent of all fills and holds the whole world with the fulness of His power, from these things which we have shown I think no one will with difficulty assent. Now truly, since the discourse of our preceding argument has shown that the diverse movements of rational creatures and their various opinions have given the cause of diversity to this world, we must see whether perchance an end also similar to its beginning may befit this world. For there is no doubt that its end is to be found in much diversity and variety still, which variety assuredly, being found at the end of this world, will again furnish causes and occasions of diversities of another world to come after this one.

4. Quod si haec ita esse ordo disputationis invenit, consequens nunc videtur , quoniam mundi diversitas sine corporibus subsistere non potest, naturae corporeae discutere rationem. Ex rebus ipsis apparet quod diversam variamque permutationem recipiat natura corporea , ita ut possit ex omnibus in omnia transformari ; sicut, verbi gratia dixerim, lignum in ignem vertitur , et ignis in fumum , et fumus in aerem. Sed et olei liquor in ignem mutatur.

4. But if the order of our discussion finds that these things are so, it now seems to follow, since the diversity of the world cannot subsist without bodies, to examine the nature of corporeal nature. From the things themselves it is evident that corporeal nature admits of diverse and varied permutation, so that it can be transformed out of all things into all things; just as, to say for example, wood is turned into fire, and fire into smoke, and smoke into air. Moreover the liquid of oil is changed into fire

Editors' notes and page, col. 184

Footnotes

(62) ‹anchor: not visible› · call in col 184

Ita mss. Libb. editi, « aptum. » Mox mss., « velut animal quoddam immensum atque immane. » In antea editis deest, « immensum. »

So the manuscripts. The printed books, "aptum" ("fitted"). Just after, the manuscripts read "as it were a kind of immeasurable and enormous animal." In the earlier editions "immeasurable" is missing.

(printed under page 96)

(63) ‹anchor: not visible› · call in col 184

Confer Platonem in Timaeo.

Compare Plato in the Timaeus.

(printed under page 96)

(64) ‹anchor: not visible› · call in col 184

Dixit. Desideratur in editis, sed habetur in mss.

"Dixit" ("he said"). It is wanting in the printed editions, but is found in the manuscripts.

(printed under page 96)

(65) ‹anchor: Jam sane quoniam› · call in col 184

Sic mss. Alias, « quomodo. »

So the manuscripts. Elsewhere, "quomodo" ("how").

(printed under page 96)

(66) ‹anchor: similis initio› · call in col 184

Sic mss. Alias, « simul cum initio. »

So the manuscripts. Elsewhere, "together with the beginning."

(printed under page 96)

(67) ‹anchor: Dubium enim› · call in col 184

Caute lege.

Read with caution.

(printed under page 96)

(68) ‹anchor: deprehensa causas› · call in col 184

Causas. Deest in antea editis, sed habetur in mss.

"Causas" ("causes"). It is missing in the earlier editions, but is found in the manuscripts.

(printed under page 96)

(69) ‹anchor: subsistere non potest› · call in col 184

Sic mss. Alias, « poterit. »

So the manuscripts. Elsewhere, "poterit" ("will be able").

Scripture references (superscript calls, numerals not legible on this foot; set across cols 183–184) Jerem. xxiii, 24. Isa. lxvi, 1. Matth. III [as printed; likely v], 34. Act. XVII, 28.

Jeremiah 23:24. Isaiah 66:1. Matthew 3 [as printed; probably 5]:34. Acts 17:28.

(printed under page 96)

Page

running head: GENIS ΠΕΡΙ ΑΡΧΩΝ
marginal letters: A non tamen dissonans; B Athenienses concionaretur ,; C sermo superioris disputationis; D lignum in ignem
old-edition numerals: 78 after Dei
other: Latin only, no Greek printed; muta- split at column break
other: the word mutatur. was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 185

PG 11:185

Escae quoque ipsae vel hominum, vel animalium nonne eamdem permutationis causam declarant? Nam quodcunque illud est quod per cibum sumpserimus , in corporis nostri substantiam vertitur. Sed et qualiter aqua mutetur in terram , vel in aerem, et aer rursus in ignem, vel ignis in aerem, vel aer in aquam, quamvis non sit difficultas exponere, tamen in praesenti loco ea sufficit tantummodo commemorasse volenti corporalis materiae discutere rationem. Materiam ergo intelligimus quae subjecta est corporibus , id est ex qua inditis atque insertis qualitatibus corpora subsistunt. Qualitates autem quatuor dicimus : calidam, frigidam, aridam, humidam. Quae quatuor qualitates ὕλῃ , id est materiae insertae , quia materia propria ratione extra has esse invenitur quas supra diximus qualitates , diversas corporum species efficiunt. Haec tamen materia quamvis , ut supra diximus, secundum suam propriam rationem sine qualitatibus sit , nunquam tamen subsistere extra qualitatem invenitur. Hanc ergo materiam quae tanta et talis est ut sufficere ad omnia mundi corpora, quae esse Deus voluit , queat , et conditori ad quascunque formas velit et species, famularetur in omnibus et serviret , recipiens in se qualitates quas ipse voluisset imponere ; nescio quomodo tanti ac tales viri ingenitam , id est non ab ipso Deo factam conditore omnium putaverunt, sed fortuitam quamdam ejus naturam virtutemque dixerunt. Et miror quomodo isti culpent eos, qui vel opificem Deum, vel providentiam hujus universitatis negant, et impie eos sentire arguunt , quod tantum mundi opus arbitrentur sine opifice vel provisore constare ; cum ipsi quoque similem culpam impietatis incurrant , ingenitam dicentes esse materiam Deoque ingenito coaeternam. Secundum hanc ergo rationem si ponamus , verbi gratia materiam non fuisse , ut isti asserunt dicentes quia Deus non potuerit aliquid facere cum nihil e⟨s⟩set, sine dubio futurus erat otiosus , materiam non habens ex qua posset operari, quam ei non sua provisione , sed fortuito sentiunt affuisse ; videturque eis quod hoc quod fortuito inventum est , sufficere ei potuerit ad tanti operis molem , et ad suae virtutis potentiam , quod totius sapientiae suae suscipiens rationem distingueretur ac formaretur ad mundum. Quod mihi perabsurdum videtur , et eorum esse hominum qui virtutem atque intelligentiam ingenitae naturae penitus ignorant. Sed ut rationem

. Do not the very foods also, whether of men or of animals, declare the same cause of permutation? For whatever that is which we take by way of food is turned into the substance of our body. Moreover, how water is changed into earth or into air, and air again into fire, or fire into air, or air into water, although there is no difficulty in setting forth, yet in the present place it suffices merely to have mentioned these things for one who wishes to examine the nature of corporeal matter. By matter, therefore, we understand that which underlies bodies, that is, out of which, when qualities have been imparted and implanted, bodies subsist. And we speak of four qualities: hot, cold, dry, wet. Which four qualities, implanted in hyle, that is, in matter—since matter in its own proper concept is found to exist outside these qualities of which we have spoken above—produce the diverse kinds of bodies. Yet this matter, although, as we have said above, according to its own proper concept it is without qualities, is nevertheless never found to subsist outside of quality. This matter, therefore, which is so great and of such a kind that it is able to suffice for all the bodies of the world which God willed to exist, and to attend upon and serve the Creator in all things for whatever forms and kinds He might will, receiving into itself the qualities which He Himself had willed to impose—I know not how men so great and of such a standing have thought it unbegotten, that is, not made by God Himself the Creator of all things, but have called its nature and power a certain fortuitous thing. And I wonder how these men blame those who deny either God as Framer or the providence of this universe, and accuse them of thinking impiously because they suppose so great a work as the world to subsist without a framer or provider, when they themselves also incur a like guilt of impiety in saying that matter is unbegotten and coeternal with the unbegotten God. According to this reasoning, therefore, if we suppose, for example, that matter did not exist, as these men assert when they say that God could not make anything when nothing existed, without doubt He would have been idle, not having matter out of which He could work, which they think was present to Him not by His own provision, but by chance; and it seems to them that this which was found by chance could have sufficed Him for the mass of so great a work, and for the might of His power, so that by receiving the plan of His whole wisdom it might be distinguished and formed into a world. Which seems to me utterly absurd, and to be the opinion of men who are wholly ignorant of the power and intelligence of the unbegotten nature. But that we may

Editors' notes and page, col. 185

Footnotes

(70-71) ‹anchor: not visible› · call in col 185 Sic mss. Alias, « difficile exponere. »

So the manuscripts. Elsewhere, "difficult to set out."

(printed under page 97)

(72) ‹anchor: voluisset› · call in col 185

Sic in omnibus legitur mss.; in editis vero, « famuletur in omnibus, et serviat recipiens qualitates quas ipse vellet. »

So it is read in all the manuscripts; but in the printed editions, "should be at its service in all things, and should serve, receiving the qualities which he might wish."

(printed under page 97)

(73) ‹anchor: viri ingenitam› · call in col 185

Nescio quomodo tanti ac tales viri ingenitam, etc. Idem argumentum fusius persequitur Origenes in primo Commentariorum in Genesim fragmento Graeco quod reperire est sub initium tom. II nostrae editionis. Vide ibidem clarissimi Huetii primam in istud fragmentum observationem, ubi docet Anaxagorae, Pythagoreorum, Platonicorum, Stoicorum aliorumque eam sententiam fuisse, mundum ex ingenita materia Deum condidisse.

"I do not know how men so great and of such a kind [held matter to be] unbegotten," etc. Origen pursues the same argument more fully in the first Greek fragment of the Commentaries on Genesis, which is to be found near the beginning of volume II of our edition. See there the most illustrious Huet's first observation on that fragment, where he shows that it was the opinion of Anaxagoras, the Pythagoreans, the Platonists, the Stoics and others that God founded the world out of unbegotten matter.

(printed under page 97)

(74) ‹anchor: non potuerit› · call in col 185

Sic mss. Editi, « fuisse, non ut isti dixerunt dicentes quia Deus non potuerit. »

So the manuscripts. The printed editions, "to have been, not as these said, saying that God could not."

(printed under page 97)

(75) ‹anchor: not visible› · call in col 185

Sic mss.; editi, « doceamus. »

So the manuscripts; the printed editions, "doceamus" ("let us teach").

(printed under page 97)

(76) ‹anchor: not visible› · call in col 185

De hoc dogmate confirmatur. Haec desunt in antea editis, sed habentur in omnibus mss.

"It is confirmed concerning this doctrine." These words are missing in the earlier editions, but are found in all the manuscripts.

(printed under page 97)

Page

running head: LIBER SECUNDU
marginal letters: A tur. Escae quoque; B teria propria ratione; C dixerunt. Et miror; D virtutis potentiam ,
old-edition numerals: (none)
other: Latin only, no Greek printed; column number misprinted 183 at top left; tur continues muta- from col 184; ra- split at column break
other: the word rationem was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 186

PG 11:186

rerum possimus dilucidius intueri , concedatur paulisper non fuisse materiam ; et Deum, cum nihil esset prius, fecisse ut essent ea quae esse voluit ; quid putabimus quia meliorem , aut majorem , aut alterius generis materiam facturus esset Deus, quam ex sua virtute et sapientia proferebat, ut esset quae ante non fuerat ? An inferiorem et deteriorem ? An similem atque eamdem ut est illa quam isti ingenitam dicunt? Et puto cuivis facillime pateat intellectus , quod neque melior, neque inferior potuisset mundi formas speciesque suscipere , nisi talis fuisset , qualis ista est quae suscepit. Et quomodo ergo non videbitur impium id ingenitum dicere, quod si factum a Deo credatur, tale sine dubio invenitur, quale et illud est quod ingenitum dicitur.

behold the reason of things more clearly, let it be granted for a little while that matter did not exist, and that God, when nothing existed before, caused those things to exist which He willed to exist; what shall we suppose—that God would have made a better, or a greater, or another kind of matter, which He brought forth out of His own power and wisdom so that that might exist which before had not been? Or a lower and worse one? Or one similar and the same as that is which these men call unbegotten? And I think the understanding is most easily plain to anyone, that neither a better nor a lower matter could have received the forms and kinds of the world, unless it had been such as this is which has received them. And how therefore will it not seem impious to call that unbegotten which, if it be believed to have been made by God, is without doubt found to be such as that also is which is called unbegotten?

5. Ut autem etiam ex Scripturarum auctoritate haec ita se habere credamus , audi quomodo in Machabaeorum libris, ubi mater septem martyrum unum ex filiis cohortatur ad toleranda tormenta, de hoc dogmate confirmatur ; ait enim : « Rogo te, fili, respice coelum et terram, et ad omnia quae in eis sunt, et videns haec, scito quia Deus haec omnia, cum non essent, fecit . » Sed et in libro Pastoris in primo mandato ita ait : « Primo omnium crede quia unus est Deus qui omnia creavit atque composuit, et fecit ex eo quod nihil erat, ut essent universa. » Fortassis ad hoc respicit etiam illud quod in Psalmis scriptum est, quia « ipse dixit, et facta sunt; ipse mandavit, et creata snnt . » Nam quod ait quia « ipse dixit, et facta sunt, » videtur ostendere substantiam dici eorum quae sunt; quod vero ait: « Mandavit, et creata sunt, » de qualitatibus dictum videtur quibus substantia ipsa formata est.

5. And that we may believe from the authority of the Scriptures also that these things are so, hear how in the books of the Maccabees, where the mother of the seven martyrs exhorts one of her sons to endure torments, this dogma is confirmed; for she says: "I beseech you, my son, look upon heaven and earth, and upon all things that are in them, and seeing these things, know that God made all these things when they were not." (2 Macc. 7:28) Moreover in the book of the Shepherd, in the first commandment, he speaks thus: "First of all believe that there is one God Who created and framed all things, and made all things to exist out of that which was nothing." Perhaps to this looks that also which is written in the Psalms, that "He Himself spoke, and they were made; He Himself commanded, and they were created." (Ps. 148:5) For what he says, that "He Himself spoke, and they were made," seems to show that the substance of the things that exist is meant; whereas what he says, "He commanded, and they were created," seems to be said of the qualities by which the substance itself was formed.

CAPUT II.

Chapter II.

De perpetuitate corporeae naturae.

On the perpetuity of corporeal nature.

1. Hoc in loco quaerere solent quidam, utrum sicut ingenitum Filium generat Pater, et Spiritum sanctum profert, non quasi qui ante non erat, sed quia origo et fons Filii vel Spiritus sancti Pater est, et nihil in his anterius posteriusve intelligi potest ; ita etiam inter rationabiles naturas et materiam corporalem similis quaedam societas vel propinquitas possit intelligi. Quam rem ut plenius atque intentius investigent, illuc solent initium disputationis inflectere, ut inquirant si haec ipsa natura corporea quae spiritalium et rationabilium mentium vitas fert et continet motus, pari cum

1. In this place some are wont to inquire whether, just as the Father generates the unbegotten Son and brings forth the Holy Spirit, not as one who before was not, but because the Father is the origin and fountain of the Son or of the Holy Spirit, and nothing in Them can be understood as earlier or later, so also between rational natures and corporeal matter a certain similar fellowship or kinship can be understood. That they may investigate this matter more fully and more intently, they are wont to turn the beginning of their discussion thither, to inquire whether this very corporeal nature, which bears the lives and holds the movements of spiritual and rational minds, will endure in equal

Editors' notes and page, col. 186

Footnotes

(77) ‹anchor: similis› · call in col 186

In antea editis deest « inter rationabiles naturas, » et insuper pro « similis, » legitur « simul. »

In the earlier editions "among rational natures" is missing, and moreover in place of "similis" ("similar") one reads "simul" ("together").

Scripture references (superscript calls in col 186) ⁴⁵ II Mach. VII, 28. ⁴⁶ Psalm. cxlviii, 5.

45: 2 Maccabees 7:28. 46: Psalm 148:5.

(printed under page 97)

Page

running head: IBER SECUNDUS.
marginal letters: A tionem rerum possimus; B quod ingenitum dicitur.; C facta sunt; ipse; D corporalem similis (77)
old-edition numerals: 79 after a
other: Latin only, no Greek printed; tionem continues ra- from col 185

PG 11:187

ipsis aeternitate perduret , an vero absoluta interibit et peribit. Quod ut possit scrupulosius deprehendi, quaerendum primo videtur, si possibile est penitus incorporeas remanere rationabiles naturas, cum ad summum sanctitatis ac beatitudinis venerint, quod mihi quidem difficillimum et pene impossibile videtur ; an necesse est eas semper conjunctas esse corporibus. Si ergo posset quis ostendere rationem qua possibile esset eas omnimode carere corporibus, consequens videbitur quod natura corporea ex nihilo per intervalla temporum procreata, sicut cum non esset, effecta est, ita et esse desineret, cum usus ejus ministerii praeterisset.

eternity with them, or whether when loosed it will pass away and perish. That this may be more carefully grasped, it seems that we must first inquire whether it is possible for rational natures to remain wholly incorporeal when they have come to the summit of holiness and blessedness, which to me indeed seems most difficult and almost impossible; or whether it is necessary for them always to be joined to bodies. If therefore anyone could show a reason whereby it would be possible for them to be altogether without bodies, it will seem to follow that corporeal nature, created out of nothing at intervals of times, just as it was brought into being when it did not exist, so also would cease to exist when the use of its ministry had passed away.

2. Si vero impossibile est hoc ullo modo affirmari, id est quod vivere praeter corpus possit ulla alia natura praeter Patrem et Filium et Spiritum sanctum, necessitas consequentiae ac rationis coarctat intelligi, principaliter quidem creatas esse rationabiles naturas ; materialem vero substantiam opinione quidem et intellectu solum separari ab eis, et pro ipsis vel post ipsas effectam videri, sed nunquam sine ipsa eas vel vixisse vel vivere ; solius namque Trinitatis incorporea vita exsistere recte putabitur. Ut ergo superius diximus, materialis ista substantia hujus mundi habens naturam quae ex omnibus ad omnia transformatur, cum ad inferiores quosque trahitur, in crassiorem corporis statum solidioremque formatur, ita ut visibiles istas mundi species variasque distinguat ; cum vero perfectioribus ministrat et beatioribus, in fulgore coelestium corporum micat, et spiritalis corporis indumentis vel angelos Dei, vel filios resurrectionis exornat ; ex quibus omnibus diversus ac varius unius mundi complebitur status . Verum si plenius haec discutere libet, oportebit attentius et diligentius cum omni metu Dei et reverentia perscrutari Scripturas divinas, si quid forte in his de talibus arcanus et reconditus sensus revelare , si quid in absconsis et reconditis sermonibus (sancto Spiritu demonstrante his qui digni sunt ), poterit inveniri, cum plura testimonia de hac ipsa specie fuerint congregata.

2. But if it is impossible for this in any way to be affirmed, namely, that any other nature besides the Father and the Son and the Holy Spirit can live apart from a body, the necessity of consequence and of reason compels it to be understood that rational natures were indeed created principally, whereas material substance is separated from them only in thought and understanding, and seems to have been made for them or after them, yet they never either have lived or live without it; for an incorporeal life will rightly be thought to belong to the Trinity alone. As therefore we have said above, this material substance of this world, having a nature that is transformed out of all things into all things, when it is drawn down to lower beings is formed into a grosser and more solid state of body, so that it distinguishes these visible and various kinds of the world; but when it ministers to more perfect and more blessed beings, it shines in the brightness of heavenly bodies, and adorns either the angels of God or the sons of the resurrection with the garments of a spiritual body; out of all which the diverse and varied state of a single world will be completed. But if one wishes to examine these things more fully, it will be needful more attentively and more diligently, with all fear of God and reverence, to search the divine Scriptures, if haply a secret and hidden sense can reveal anything in them concerning such matters, if anything can be found in secret and hidden sayings (as the Holy Spirit shows to those who are worthy), when many testimonies concerning this very subject have been gathered together.

Editors' notes and page, col. 187

Footnotes

(78) ‹anchor: not visible› · call in col 187

Sic mss.; editi vero, « perferet, » male.

So the manuscripts; but the printed editions, "perferet" ("will bear through"), wrongly.

(printed under page 98)

(79) ‹anchor: not visible› · call in col 187

Creatas. Sic mss. Libri vero antea editi, « coarctatas. » De eo autem quod mox addit Origenes, materialem substantiam intellectu solum separari a rationabilibus naturis, consulas velim notam 94, col. 126.

"Creatas" ("created"). So the manuscripts. But the books previously printed, "coarctatas" ("confined"). On what Origen adds just after, that material substance is separated from rational natures only in thought, please consult note 94, col. 126.

(printed under page 98)

(80) ‹anchor: habens› · call in col 187

Aliquot mss., « habet. »

Some manuscripts, "habet" ("has").

(printed under page 98)

(81) ‹anchor: perfectioribus ministrat› · call in col 187

Caute lege.

Read with caution.

(printed under page 98)

(82) ‹anchor: complebitur status› · call in col 187

Ita mss.; in editis deest « unius, » et pro « complebitur, » legitur « complectitur, » male.

So the manuscripts; in the printed editions "unius" ("of the one") is missing, and in place of "complebitur" ("will be completed") one reads "complectitur" ("embraces"), wrongly.

(printed under page 98)

(83) ‹anchor: metu Dei› · call in col 187

Dei. Deest in antea editis, sed habetur in mss.

"Dei" ("of God"). It is missing in the earlier editions, but is found in the manuscripts.

(printed under page 98)

(84) ‹anchor: sensus revelare› · call in col 187

In antea editis legitur : « si quis forte in his talibus arcanis et reconditis sit arcanus sensus, si quid in absconsis et reconditis sancto Spiritu, » etc., sed mss. lectionem nostri textus exhibent.

In the earlier editions one reads: "if perhaps there is any hidden sense in such secret and recondite things, if anything in hidden and recondite things by the Holy Spirit," etc.; but the manuscripts give the reading of our text.

(printed under page 98)

(85) ‹anchor: not visible› · call in col 187

Caute lege.

Read with caution.

(printed under page 98)

Page

running head: ORIGENIS ΠΕΡΙ Α
marginal letters: A ipsis aeternitate perduret; B alia natura praeter; C coelestium corporum micat,
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 11:188

CAPUT III.

Chapter III.

De initio mundi, et causis ejus.

On the beginning of the world, and its causes.

1. Superest ut post haec requiramus utrum ante hunc mundum , qui nunc est, mundus alius fuerit ; et si fuit, utrum talis fuerit qualis iste qui nunc est, an paulo differentior, vel inferior aut omnino non fuerit mundus, sed tale aliquid fuerit, qualem illum intelligimus post omnium finem futurum, cum tradetur regnum Deo et Patri : qui nihilominus alterius mundi fuerit finis, illius scilicet post quem hic mundus coepit : lapsus autem varius intellectualium naturarum provocaverit Deum ad istam variam diversamque conditionem mundi. Sed et illud similiter requirendum puto, utrum post hunc mundum curatio aliqua et emendatio erit, asperior quidem et doloris plena erga eos qui verbo Dei obedire noluerunt ; per eruditionem vero rationabilemque institutionem , per quam possent ad locupletiorem proficere veritatis intellectum ut qui in praesenti vita in haec se studia dediderunt , et mentibus purgatiores effecti , capaces jam hinc divinae sapientiae perrexerunt ; et post haec statim finis omnium consequetur, et pro correctione et emendatione eorum qui talibus indigent, alius rursus mundus erit , vel similis isti qui nunc est, vel hoc melior, aut multo deterior ; et qualiscunque ille erit post hunc mundus, quandiu erit; et si erit aliquando cum nullus unquam sit mundus, aut si fuit aliquando cum mundus non fuerit omnino ; aut si fuerint plures, vel erunt, aut si accidat aliquando ut alter alteri aequalis et similis per omnia atque indiscretus eveniat.

1. It remains that after these things we should inquire whether before this world which now is there was another world; and if there was, whether it was such as this one is which now is, or a little different, or lower, or whether there was no world at all, but there was something such as we understand that to be which will be after the end of all things, when the kingdom shall be delivered up to God and the Father: which nevertheless was the end of another world, namely of that one after which this world began, while the varied fall of intellectual natures moved God to this varied and diverse framing of the world. Moreover I think that this also is similarly to be inquired into, whether after this world there will be some healing and amendment, harsher indeed and full of pain towards those who refused to obey the word of God, but by way of instruction and rational training, through which they might advance to a richer understanding of the truth, like those who in the present life have devoted themselves to these pursuits, and having been made purer in mind, have gone on even from here capable of divine wisdom; and whether immediately after these things the end of all things will follow, and for the correction and amendment of those who stand in need of such things there will again be another world, either similar to this one which now is, or better than this, or much worse; and of whatever sort that world after this one shall be, how long it shall be; and whether there will ever be a time when there is no world at all, or whether there was ever a time when there was no world at all; or whether there have been many worlds, or will be, or whether it may ever happen that one turns out equal and similar in all respects to another and indistinguishable from it.

2. Ut ergo manifestius appareat utrum materia corporalis per intervalla subsistat, et sicut non fuit antequam fieret, iterum resolvatur ut non sit ; videamus primum si fieri potest ut vivat aliquis sine corpore.

2. Therefore, that it may appear more clearly whether corporeal matter subsists at intervals, and just as it was not before it was made, is again dissolved so that it is not, let us see first whether it can come to pass that anyone lives without a body.

Si enim aliquis potest vivere sine corpore, possunt et omnia esse

For if anyone can live without a body, all things also can be

HIERON. INTERPR.

Jerome's translation.

Si omnia, ut ipse disputationis ordo compellit ,

If all things, as the very order of the discussion compels,

Editors' notes and page, col. 188

Footnotes

(86) ‹anchor: not visible› · call in col 188

Utrum ante hunc mundum, etc. Quod in hoc capite ab Origene de pluribus mundis pertractatur, summatim in epistola ad Avitum refert Hieronymus his verbis : « In secundo autem libro mundos asserit innumerabiles, non juxta Epicurum uno tempore plurimos et sui similes, sed post alterius mundi finem, alterius esse principium; et ante hunc nostrum mundum, alium fuisse mundum; et post hunc alium esse futurum, et post illum alium; rursumque caeteros post caeteros. Et dubitat utrum futurus sit mundus alteri mundo ita ex omni parte consimilis, ut nullo inter se distare videantur; aut certe nunquam mundus alteri mundo ex toto indiscretus et similis sit futurus. »

"Whether before this world," etc. What Origen treats in this chapter concerning many worlds, Jerome reports in summary in the letter to Avitus in these words: "In the second book he asserts innumerable worlds, not, as Epicurus does, many at one time and like one another, but that after the end of one world there is the beginning of another; and that before this world of ours there was another world, and after this one another will come, and after that another, and again others after others. And he doubts whether there will be a world so like another world in every respect that they seem to differ in nothing from each other, or whether surely a world will never be wholly indistinguishable from and like another world."

(printed under page 98)

(87) ‹anchor: not visible› · call in col 188

Sic optime mss. Pessime vero libb. editi : « coepit lapsus; an varius, et intellectualium, » etc.

So, best of all, the manuscripts. But the printed books, worst of all: "the fall began; or varied, and of intellectual," etc.

(printed under page 98)

(88) ‹anchor: not visible› · call in col 188

Sic mss. Alias, « in hoc esse studio didicerunt. » Ibidem libb. editi : « capaces jam hujus divinae sapientiae effecti sunt, et si post hanc vitam statim finis. » At mss. ut in nostro textu.

So the manuscripts. Elsewhere, "they learned to be in this pursuit." At the same place the printed books: "they have been made capable now of this divine wisdom, and if after this life at once the end." But the manuscripts read as in our text.

(printed under page 98)

(89) ‹anchor: non fuerit omnino› · call in col 188

Sic mss. Alias, « erit ille post hunc mundum, quandiu erit, aut si omnino non erit, et si erit aliq. »

So the manuscripts. Elsewhere, "that one will be after this world, as long as it will be, or if it will not be at all, and if it will be at some [time]."

(printed under page 98)

(90) ‹anchor: per intervalla› · call in col 188

Intervalla. Recte mss.; male vero editi, « materiam. » Paulo post mss., « ut vivat aliquis sine corpore. » In antea editis deest « aliquis. »

"Intervalla" ("intervals"). Rightly the manuscripts; but the printed editions wrongly, "materiam" ("matter"). A little later the manuscripts read "that anyone may live without a body." In the earlier editions "anyone" is missing.

(printed under page 98)

(91) ‹anchor: et omnia› · call in col 188

Si omnia, etc. Haec desumpta sunt ex epistola beati Hieronymi ad Avitum.

"If all things," etc. These words are taken from blessed Jerome's letter to Avitus.

(printed under page 98)

Page

running head: IGENIS ΠΕΡΙ ΑΡΧΩΝ
marginal letters: A CAPUT III.; B Sed et illud; C fuit aliquando cum
old-edition numerals: 80 after puto,
other: Latin only, no Greek printed

PG 11:189

sine corpore : omnia enim ad unum finem tendere superior tractatus edocuit. Si autem omnia possunt carere corporibus , sine dubio non erit substantia corporalis, cujus usus nullus exsistet.

without a body: for the preceding treatise has taught that all things tend towards a single end. And if all things can be without bodies, without doubt there will not be corporeal substance, of which no use will exist.

sine corpore vixerint, consumetur corporalis universa natura, et redigetur in nihilum, quae aliquando facta est de nihilo ; eritque tempus quo usus ejus iterum necessarius sit.

shall live without a body, the whole corporeal nature will be consumed, and will be reduced into nothing, which once was made out of nothing; and there will be a time when the use of it will again be necessary.

Et quomodo sentiemus illud quod dixit Apostolus in his locis in quibus de resurrectione disputat mortuorum, cum ait : « Necesse est autem corruptibile hoc induere incorruptionem, et mortale hoc induere immortalitatem. Cum autem corruptibile hoc induerit incorruptionem, et mortale hoc induerit immortalitatem, tunc fiet sermo qui scriptus est : Absorpta est mors in victoria ; ubi est, mors, victoria tua ? Absorptus est, mors, aculeus tuus ; aculeus autem mortis peccatum , virtus autem peccati lex . » Talem ergo quemdam videtur Apostolus suggerere intellectum. Quod enim ait : « Corruptibile hoc, et mortale hoc, » velut tangentis et ostendentis affectu, cui alii convenit nisi materiae corporali ? Haec ergo materia corporis, quae nunc corruptibilis est, induet incorruptionem, cum perfecta anima et dogmatibus incorruptionis instructa uti eo coeperit. Et nolo mireris si velut indumentum corporis perfectam animam dicimus, quae propter Verbum Dei et sapientiam ejus nunc incorruptio nominatur ; cum ipse utique qui est Dominus et creator animae Jesus Christus indumentum sanctis esse dicatur, sicut Apostolus dicit : « Induite vos Dominum Jesum Christum . » Sicut ergo Christus indumentum est animae, ita intelligibili quadam ratione etiam anima indumentum dicitur esse corporis. Ornamentum enim ejus est velans et contegens ejus mortalem naturam . Tale est ergo quod dicitur : « Necesse est corruptibile hoc induere incorruptionem ; » ut si diceret, naturam hanc corruptibilem corporis necesse est indumentum accipere incorruptionis, animam habentem in se incorruptionem, pro eo videlicet quod induta est Christum qui est sapientia et Verbum Dei. Cum autem vitae participaverit corpus hoc quod aliquando gloriosius habebimus, tunc ad id quod immortale est accedet, ut etiam incorruptibile fiat. Si quid

And how shall we understand that which the Apostle said in those places in which he disputes concerning the resurrection of the dead, when he says: "For this corruptible must put on incorruption, and this mortal must put on immortality. And when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall come to pass the saying that is written: Death is swallowed up in victory; where, O death, is your victory? Swallowed up, O death, is your sting; and the sting of death is sin, and the power of sin is the law." (1 Cor. 15:53–56) Such an understanding, therefore, the Apostle seems to suggest. For what he says: "This corruptible, and this mortal," as if with the gesture of one touching and pointing, to what else does it belong except to corporeal matter? This matter of the body, therefore, which is now corruptible, will put on incorruption when a perfect soul, instructed in the doctrines of incorruption, begins to use it. And I would not have you wonder if we call the perfect soul as it were the garment of the body, which on account of the Word of God and His wisdom is now named incorruption; since He Himself assuredly Who is the Lord and Creator of the soul, Jesus Christ, is said to be a garment to the saints, just as the Apostle says: "Put ye on the Lord Jesus Christ." (Rom. 13:14) Just as, therefore, Christ is the garment of the soul, so by a certain intelligible reason the soul also is said to be the garment of the body. For it is its ornament, veiling and covering its mortal nature. Such therefore is that which is said: "This corruptible must put on incorruption;" (1 Cor. 15:53) as if he should say, this corruptible nature of the body must receive the garment of incorruption, a soul having in itself incorruption, for the reason namely that it has put on Christ, Who is the wisdom and Word of God. And when this body, which we shall one day have more glorious, shall have partaken of life, then it will be added to that which is immortal, so that it also becomes incorruptible. For if anything

Editors' notes and page, col. 189

Footnotes

(92) ‹anchor: not visible› · call in col 189

Absorptus est mors aculeus. Sic mss. Libri vero editi, « ubi est mors stimulus tuus? »

"Death the sting is swallowed up." So the manuscripts. But the printed books, "where, O death, is your goad?"

(printed under page 99)

(93) ‹anchor: not visible› · call in col 189

Ita mss. Alias, « primae. » Paulo infra mss., « si velut indumentum corporis. » In editis deest « velut. »

So the manuscripts. Elsewhere, "primae" ("first"). A little below, the manuscripts read "if as it were the garment of the body." In the printed editions "as it were" is missing.

(printed under page 99)

(94) ‹anchor: mortalem naturam› · call in col 189

Ornamentum enim ejus est velans et contegens ejus mortalem naturam. Haec desunt in antea editis, sed habentur in omnibus mss.

"For it is its adornment, veiling and covering its mortal nature." These words are missing in the earlier editions, but are found in all the manuscripts.

(printed under page 99)

(95) ‹anchor: not visible› · call in col 189

Mortale. Deest in antea editis, sed reperitur in mss.

"Mortale" ("mortal"). It is missing in the earlier editions, but is found in the manuscripts.

(printed under page 99)

(96) ‹anchor: not visible› · call in col 189

Mira ergo ratione sanctus Apostolus, etc. De his consule clarissimum Huetium Origenianorum lib. II, quaest. nona, de resurrectione mortuorum, num. quinto.

"By a wonderful reasoning, then, the holy Apostle," etc. On these matters consult the most illustrious Huet, Origeniana book II, question nine, on the resurrection of the dead, number five.

(printed under page 99)

(97) ‹anchor: not visible› · call in col 189

Sic mss. Libb. editi, « animae usum semper habent. »

So the manuscripts. The printed books, "they always have the use of the soul."

(printed under page 99)

Page

running head: LIBER SECUNDU
marginal letters: A sine corpore : omnia; B est : Absorpta est; C tum sanctis esse; D est accedet, ut
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 11:190

namque mortale est, hoc continuo et corruptibile est; non tamen si quid corruptibile est, hoc etiam mortale dici potest. Denique lapidem vel lignum corruptibile quidem dicimus; non tamen etiam mortale consequenter dicemus. Corpus vero quoniam vitae participat, ex eo quod separari ab eo vita potest et separatur, consequenter mortale nominamus, et secundum alium quoque intellectum etiam corruptibile dicimus. Mira ergo ratione sanctus Apostolus ad generalem primam causam respiciens materiae corporalis, cujus materiae anima usum semper habet in qualibet qualitate positae, nunc quidem carnali, postmodum vero subtiliori et puriori, quae spiritalis appellatur , ait: « Necesse est corruptibile hoc induere incorruptionem. » Secundo vero ad specialem corporis respiciens causam ait : « Necesse est mortale hoc induere immortalitatem. » Incorruptio autem et immortalitas quid aliud erit nisi sapientia, et Verbum, et justitia Dei, quae formant animam, et induunt, et exornant? Et ita fit ut dicatur, quia corruptibile incorruptionem induet, et mortale immortalitatem. Nunc enim etiamsi valde proficiamus, tamen quoniam solum ex parte cognoscimus, et ex parte prophetamus, et per speculum in aenigmate videmus ea ipsa quae videmur intelligere, nondum corruptum hoc induit incorruptionem, neque mortale ab immortalitate circumdatur ; et quoniam sine dubio in longius protrahitur nostra haec in corpore eruditio : videlicet usquequo ipsa corpora nostra quibus circumdati sumus, propter Verbum Dei et sapientiam ac perfectam justitiam , incorruptionem immortalitatemque mereantur; propterea dicitur : « Necesse est corruptibile hoc induere incorruptionem, et mortale hoc induere immortalitatem. »

is mortal, this is forthwith also corruptible; yet not if anything is corruptible can this also be called mortal. In short, a stone or wood we call corruptible indeed; yet we shall not consequently call it mortal as well. But the body, since it partakes of life, from the fact that life can be separated from it and is separated, we consequently name mortal, and according to another understanding as well we also call it corruptible. In a wonderful manner, therefore, the holy Apostle, looking to the general first cause of corporeal matter, of which matter the soul always has the use in whatever quality it is placed—now indeed carnal, and afterwards more subtle and purer, which is called spiritual—says: "This corruptible must put on incorruption." And secondly, looking to the special cause of the body, he says: "This mortal must put on immortality." And what else will incorruption and immortality be except the wisdom, and Word, and righteousness of God, which form the soul, and clothe it, and adorn it? And thus it comes to pass that it is said that the corruptible will put on incorruption, and the mortal immortality. For now, even if we make great progress, yet since we know only in part, and prophesy in part, and see through a glass in a riddle those very things which we seem to understand, not yet does this corrupt put on incorruption, nor is the mortal compassed about by immortality; and since without doubt this our training in the body is prolonged for a great while—namely, until our very bodies with which we are compassed about, on account of the Word of God and wisdom and perfect righteousness, merit incorruption and immortality—therefore it is said: "This corruptible must put on incorruption, and this mortal must put on immortality."

3. Verumtamen hi qui putant posse unquam extra corpora vitam ducere rationabiles creaturas, possunt in hoc loco talia quaedam movere.

3. Nevertheless, those who think that rational creatures can ever lead a life outside of bodies can raise some such questions as these in this place.

Si verum est quod corruptibile hoc induet incorruptionem, et mortale hoc induet immortalitatem, et quod absorbeatur mors in finem

If it is true that this corruptible will put on incorruption, and this mortal will put on immortality, and that death is swallowed up at the end

HIERONYMI INTERPR.

Jerome's translation.

Sin autem, ut ratione et Scripturarum auctoritate monstratum est, corruptivum hoc induerit incorruptionem, et mortale

But if, as has been shown by reason and by the authority of the Scriptures, this corruptible shall have put on incorruption, and this mortal

Editors' notes and page, col. 190

Footnotes

(98) ‹anchor: not visible› · call in col 190

Specialem. Recte omnino mss. Libb. editi corrupte, « spiritalem. »

"Specialem" ("specific"). Quite rightly the manuscripts. The printed books corruptly, "spiritalem" ("spiritual").

(printed under page 99)

(99) ‹anchor: tamen quoniam› · call in col 190

Sic mss. Alias, « quodammodo. »

So the manuscripts. Elsewhere, "quodammodo" ("in a certain way").

(printed under page 99)

(1) ‹anchor: in corpore eruditio› · call in col 190

Sic optime mss. Libb. editi pessime, « et quodammodo sine dubio in longius protrahitur nostra haec corruptio. »

So, best of all, the manuscripts. The printed books, worst of all: "and in a certain way, without doubt, this corruption of ours is drawn out longer."

(printed under page 99)

(2) ‹anchor: perfectam justitiam› · call in col 190

Hunc locum in antea editis depravatum sic restituunt omnes codd. mss. In antea editis legitur : « ad perfectam justitiam et corruptionem devenerint, et mortale hoc induerit immortalitatem. Verumtamen hi qui putant id nunquam decere irrationabiles creaturas, possunt in hoc loco, » etc.

This passage, corrupted in the earlier editions, all the manuscript codices restore thus. In the earlier editions one reads: "should have come to perfect justice and corruption, and this mortal should have put on immortality. Yet those who think that this never befits irrational creatures can in this place," etc.

(printed under page 99)

(3) ‹anchor: Verumtamen› · call in col 190

Caute lege.

Read with caution.

(printed under page 99)

(4) ‹anchor: Si verum est› · call in col 190

Vide lib. II Origenian., q. 6, num. 2 et 12.

See Origeniana book II, question 6, numbers 2 and 12.

(printed under page 99)

(5) ‹anchor: ut ratione› · call in col 190

Sin autem, ut ratione, etc. Haec exstant in epistola Hieronymi ad Avitum.

"But if, as by reason," etc. These words survive in Jerome's letter to Avitus.

(printed under page 99) Scripture references (superscript calls in col 189) ⁴⁷ I Cor. XV, 53-56. ⁴⁸ Rom. XIII, 14. ⁴⁹⁻⁵⁰ I Cor. XV, 53.

47: 1 Corinthians 15:53–56. 48: Romans 13:14. 49–50: 1 Corinthians 15:53.

(printed under page 99)

Page

running head: BER SECUNDUS.
marginal letters: A namque mortale est,; B ptionem. » Secundo vero; C stra haec in; D beatur mors in
old-edition numerals: 81 after sine
other: Latin only, no Greek printed

PG 11:191

hoc induerit immortalitatem, absorbebitur mors in victoriam, et corruptio in incorruptionem, et forsitan omnis corporea natura tolletur e medio , in qua sola potest mors operari.

shall have put on immortality, death will be swallowed up into victory, and corruption into incorruption, and perhaps all corporeal nature will be taken out of the way, in which alone death is able to work.

, non aliud quam materialem naturam exterminandam declarat , in qua operari mors aliquid poterat, dum his qui sunt in corpore, per naturam materiae corporalis mentis acumen videtur obtundi . Si vero extra corpus sunt, tunc omnino molestiam hujuscemodi perturbationis effugient. Sed quoniam non ad subitum omne indumentum corporeum effugere poterunt, prius in subtilioribus ac purioribus immorari corporibus aestimandi sunt , quae ultra nec a morte vinci , nec aculeo mortis compungi praevaleant; ut ita demum paulatim cessante natura materiali , et absorbeatur mors , et etiam exterminetur in finem, atque omnis aculeus ejus penitus retundatur per divinam gratiam, cujus capax effecta est anima, et incorruptionem atque immortalitatem meruit adipisci . Et tunc merito dicetur ab omnibus : « Ubi est, mors, victoria tua? Ubi est, mors, aculeus tuus? Aculeus autem mortis peccatum est . »

, it declares nothing else than that the material nature is to be abolished, in which death could work something, while in those who are in the body the keenness of the mind seems to be blunted through the nature of corporeal matter. But if they are outside the body, then they will altogether escape the trouble of disturbance of this kind. Yet since they will not be able all of a sudden to escape every bodily garment, they must be supposed to dwell first in more subtle and purer bodies, which can no longer be overcome by death, nor be pierced by the sting of death; so that thus at length, as the material nature gradually ceases, death may both be swallowed up and even be abolished at the end, and its every sting may be wholly blunted through the divine grace, of which the soul has been made capable, and has merited to obtain incorruption and immortality. And then will it deservedly be said by all: "Where, O death, is your victory? Where, O death, is your sting? And the sting of death is sin." (1 Cor. 15:55–56)

Si ergo haec habere consequentiam videntur, reliquum est ut status noster aliquando incorporeus futurus esse credatur; quod si recipitur, et omnes subjiciendi Christo esse dicuntur , necesse est ut omnibus et hoc deferatur , in quos pervenit subjectio Christi ; quia omnes qui subjecti sunt Christo, in fine quoque subjecti erunt Deo Patri, cui regnum traditurus dicitur Christus, et ita videtur ut tunc etiam usus corporum cesset. Si autem cessat, in nihilum redit sicut et ante non erat. Sed videamus quid eis occurrat, qui hoc ita

If therefore these things seem to have consistency, it remains that our state should be believed to be going to be at some time incorporeal; and if this is admitted, and all are said to be going to be subjected to Christ, it is necessary that this also be granted to all unto whom the subjection of Christ reaches; because all who are subjected to Christ will at the end also be subjected to God the Father, to Whom Christ is said to be going to deliver up the kingdom, and thus it seems that then the use of bodies also will cease. And if it ceases, it returns into nothing, just as before also it was not. But let us see what meets those who so

HIERON. INTERP.

Jerome's translation.

Si haec non sunt contraria fidei , forsitan sine corporibus aliquando vivemus. Sin autem qui perfecte subjectus est Christo, absque corpore intelligitur; omnes autem subjiciendi sunt Christo; et nos erimus sine corporibus, quando ei ad perfectum subjecti fuerimus. Si subjecti fuerint omnes Deo omnes deposituri sunt corpora, et tunc corporalium rerum universa natura solvetur in nihilum. Quae, si secundo necessitas postularit, ob lapsum rationabilium creaturarum rursus exsistet. Deus enim in

If these things are not contrary to the faith, perhaps we shall at some time live without bodies. And if he who is perfectly subjected to Christ is understood to be without a body, and all are to be subjected to Christ, we also shall be without bodies when we shall have been subjected to Him unto perfection. If all shall have been subjected to God, all will lay aside their bodies, and then the whole nature of corporeal things will be dissolved into nothing. Which, if a second time necessity shall demand on account of the fall of rational creatures, will again come into existence. For God in

Editors' notes and page, col. 191

Footnotes

(6) ‹anchor: not visible› · call in col 191

Sic mss. Libb. editi, « in victoria. »

So the manuscripts. The printed books, "in victory."

(printed under page 100)

(7) ‹anchor: not visible› · call in col 191

Sic recte omnes codd. mss., editi vero perperam, « acumini videntur objiciendi. » Ibidem mss. « tunc omnino molestiam hujuscemodi. » Libb. editi, « tunc omnem molestiam hujusmodi. » Mox iidem mss., « sed quoniam non ad subitum omne indumentum. » Libb. editi, « sed quomodo non id omne indumentum. » Paulo post mss., « quae ultra nec a morte vinci. » Libb. editi, « quod ultra nec a morte vinci. »

So, rightly, all the manuscript codices; but the printed editions wrongly, "seem to be set against the keenness [of mind]." At the same place the manuscripts read "then altogether a trouble of this kind"; the printed books, "then every trouble of this kind." Just after, the same manuscripts read "but since not suddenly every garment"; the printed books, "but how not that whole garment." A little later the manuscripts read "which no longer [can] be conquered even by death"; the printed books, "that no longer [can] be conquered even by death."

(printed under page 100)

(8) ‹anchor: not visible› · call in col 191

Sic omnes mss. Libb. editi, « cum ejus capax effecta anima incorruptionem atque immortalitatem meruerit. »

So all the manuscripts. The printed books, "when the soul, made capable of it, has merited incorruption and immortality."

(printed under page 100)

(9) ‹anchor: contraria fidei› · call in col 191

Si haec non sunt contraria fidei, etc. Ex epistola Hieronymi ad Avitum haec desumpsimus ex quibus vides quantum licentiae Rufinus sibi interpretando sumpserit.

"If these things are not contrary to the faith," etc. We have taken these words from Jerome's letter to Avitus, from which you see how much licence Rufinus took for himself in translating.

(printed under page 100)

Page

running head: ORIGENIS ΠΕΡΙ Α
marginal letters: A (6), non aliud; B sante natura materiali; C Christo, absque corpore
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 11:192

certamen et luctam animas dereliquit, ut intelligant plenam consummatamque victoriam non ex propria se fortitudine, sed ex Dei gra⟨t⟩ia consecutas. Et idcirco arbitror pro varietate causarum diversos mundos fieri , et elidi errores eorum qui similes sui mundos esse contendunt.

contest and struggle He has left souls, that they may understand that they have obtained a full and consummated victory not by their own strength, but by the grace of God. And on that account I think that according to the variety of causes diverse worlds are made, and the errors of those who contend that worlds are similar to one another are shattered.

asserunt. Videbitur enim esse necessarium ut si exterminata fuerit natura corporea, secundo iterum reparanda sit et creanda; possibile enim videtur ut rationabiles naturae a quibus nunquam aufertur liberi facultas arbitrii, possint iterum aliquibus motibus subjacere, indulgente hoc ipsum Domino, ne forte, si immobilem semper teneant statum, ignorent se Dei gratia et non sua virtute in illo fine beatitudinis constitisse ; quos motus sine dubio rursum varietas corporum et diversitas prosequetur , ex qua mundus semper adornatur, nec unquam poterit mundus nisi ex varietate ac diversitate constare ; quod effici nullo genere potest extra materiam corporalem.

assert this. For it will seem to be necessary that if corporeal nature shall have been abolished, it must a second time again be restored and created; for it seems possible that rational natures, from which the faculty of free will is never taken away, may again be subject to certain movements, the Lord Himself permitting this very thing, lest perchance, if they always hold an immovable state, they should be ignorant that they have been established in that final state of blessedness by the grace of God and not by their own virtue; which movements, without doubt, a variety and diversity of bodies will again accompany, by which the world is always adorned, nor will the world ever be able to consist except of variety and diversity; which can in no wise be brought about apart from corporeal matter.

4. Jam vero qui indissimiles sibi mundos ac per omnia pares aliquando evenire confirmant , nescio quibus id possint asserere documentis. Si enim similis per omnia mundus dicitur, erit ut iterum Adam vel Eva eadem faciant quae fecerunt; idem iterum erit diluvium, atque idem Moyses rursum populum sexcenta fere millia numero educet ex Aegypto : Judas quoque bis Dominum tradet ; Paulus secundo lapidantium Stephanum vestimenta servabit; et omnia quae In hac vita gesta sunt , iterum gerenda dicentur; quod non puto ratione aliqua posse firmari , si arbitrii libertate aguntur animae, et vel profectus suos, vel decessus pro voluntatis suae sustinent potestate. Non enim cursu aliquo in eosdem se circulos post multa saecula revolvente aguntur animae, ut hoc aut illud vel agant, vel cupiant, sed quocunque proprii ingenii libertas intenderit, illo gestorum suorum dirigunt cursum. Tale enim est quod ab istis dicitur, ut si quis velit asserere, quod frumenti medimnum si profundatur in terram, potest fieri ut iidem et penitus indiscreti secundo accidant casus granorum, ita ut unumquodque granum juxta id profusum jaceat secundo, quo primo aliquando dejectum est, et eodem ordine, eisdemque dispersum

4. Moreover, as for those who affirm that worlds not dissimilar to one another and in all respects equal at some time come to pass, I know not by what proofs they can assert this. For if a world is said to be similar in all respects, it will come to pass that Adam or Eve will again do the same things that they did; there will again be the same deluge, and the same Moses will again lead forth out of Egypt a people nearly six hundred thousand in number; Judas also will twice betray the Lord; Paul a second time will keep the garments of those who stone Stephen; and all things that have been done in this life will be said to have to be done again; which I do not think can be established by any reason, if souls are guided by freedom of will, and sustain either their advancements or their fallings away by the power of their own will. For souls are not driven on by some course revolving into the same circles after many ages, so that they either do or desire this or that, but whithersoever the freedom of their own mind aims, thither they direct the course of their deeds. For what is said by these men is such as if someone should wish to assert that if a bushel of wheat be poured out upon the ground, it can come to pass that the same and wholly indistinguishable falls of the grains may happen a second time, so that each single grain may lie a second time poured out beside that one beside which it was cast down the first time, and in the same order, and scattered with the same

Editors' notes and page, col. 192

Footnotes

(10) ‹anchor: not visible› · call in col 192

Vide Origenian. l. II, q. 6, num. 12, 13 et q. 7, num. 12.

See Origeniana book II, question 6, numbers 12, 13, and question 7, number 12.

(printed under page 100)

(11) ‹anchor: not visible› · call in col 192

Gratia. Deest in antea editis, sed habetur in omnibus mss. Paulo post mss., « et diversitas prosequetur. » Libb. editi, « et diversitas persequitur. »

"Gratia" ("grace"). It is missing in the earlier editions, but is found in all the manuscripts. A little later the manuscripts read "and diversity will follow"; the printed books, "and diversity pursues."

(printed under page 100)

(12) ‹anchor: not visible› · call in col 192

Ita mss.; male libb. editi, « possunt. »

So the manuscripts; the printed books wrongly, "possunt" ("they can").

(printed under page 100)

(13) ‹anchor: not visible› · call in col 192

Vide, l. II Origenian., q. 12, n. 4, 5, 6.

See Origeniana book II, question 12, numbers 4, 5, 6.

(printed under page 100)

(14) ‹anchor: not visible› · call in col 192

Mundos. Deest in antea editis, sed habetur in mss.

"Mundos" ("worlds"). It is missing in the earlier editions, but is found in the manuscripts.

(printed under page 100)

(15) ‹anchor: rursum gerenda› · call in col 192

Ita mss. Alias, « etiam gerenda. »

So the manuscripts. Elsewhere, "also to be done."

(printed under page 100)

(16) ‹anchor: saecula revolvente› · call in col 192

Sic omnes codd. mss.; editi vero, « in eosdem circulos post multa saecula revolutae. »

So all the manuscript codices; but the printed editions, "[souls] turned back into the same circles after many ages."

(printed under page 100)

(17) ‹anchor: suorum dirigunt› · call in col 192

Ita mss. Libb. editi, « dirigit. »

So the manuscripts. The printed books, "dirigit" ("directs").

(printed under page 100)

(18) ‹anchor: juxta id profusum› · call in col 192

Juxta id profusum. Sic mss. Libb. editi, « juxta profusum. » Paulo post mss., « quod utique innumerabilibus mundi granis. » In editis deest (continues)

"Next to that which was poured out." So the manuscripts. The printed books, "next to the poured-out." A little later the manuscripts read "which surely with the countless grains of the world." In the printed editions there is missing (continues)

Scripture references (superscript call in col 191) ⁵¹ I Cor. XV, 55, 56.

51: 1 Corinthians 15:55, 56.

(printed under page 100)

Page

running head: IGENIS ΠΕΡΙ ΑΡΧΩΝ
marginal letters: A asserunt. Videbitur enim; B quos motus sine; C servabit; et omnia
old-edition numerals: 82 after libertas
other: Latin only, no Greek printed

PG 11:193

sit signis quibus fuerat primo diffusum; quod utique innumerabilibus medimni granis impossibile est prorsus accidere, etiamsi per immensa saecula indesinenter ac jugiter effundantur. Ita ergo impossibile mihi videtur eodem ordine , eisdemque modis nascentium, et morientium , et agentium quid secundo mundum posse reparari; sed immutationibus non minimis diversos posse mundos exsistere, ita ut pro manifestis quibusque causis melior status sit alterius mundi, et pro aliis inferior, et pro aliis medius quidem status. Qui autem numerus vel modus hic sit, ego me nescire fateor. Si quis autem posset ostendere, libentius discerem.

marks with which it had been spread out at first; which assuredly with the innumerable grains of a bushel is altogether impossible to happen, even if through immense ages they be poured out incessantly and continually. Thus therefore it seems to me impossible that the world can be restored a second time in the same order and with the same ways of those who are born, and die, and do anything; but that diverse worlds can come into existence with no slight changes, so that for certain manifest causes the state of one world may be better, and for others lower, and for others an intermediate state. But what this number or measure is, I confess I do not know. Yet if anyone could show it, I would gladly learn.

5. Verumtamen multorum saeculorum finis dicitur esse hic mundus, qui et ipse saeculum dicitur. Docet autem sanctus Apostolus quod Christus in eo saeculo quod ante hoc fuit , non est passus, sed ne in illo quidem quod ante ipsum fuit: et nescio si enumerare sufficiam quanta fuerint anteriora saecula in quibus passus non est. Ex quibus autem sermonibus Pauli ad occasionem hujus intelligentiae venerim, proferam; ait enim : « Nunc vero semel in consummatione saeculorum ad refellendum peccatum per hostiam sui manifestatus est . » Semel enim ait hostiam effectum, et in consummatione saeculorum ad refellendum peccatum esse manifestatum. Quod autem post hoc saeculum, quod ad consummationem aliorum saeculorum dicitur factum, erunt alia saecula supervenientia, manifeste ab ipso Paulo didicimus dicente : « Ut ostenderet in saeculis supervenientibus superabundantes divitias gratiae suae in bonitate super nos . » Non dixit , in saeculo superveniente , neque in duobus saeculis supervenientibus; unde arbitror multa saecula indicio sermonis illius declarari. Si vero aliquid est saeculis majus, ita et in creaturis quaedam saecula intelligantur, in aliis vero quae excedunt et supergrediuntur visibiles creaturas (quod erit forte in restitutione omnium, cum ad perfectum finem universa

5. Nevertheless, this world, which is itself also called an age, is said to be the end of many ages. Now the holy Apostle teaches that Christ did not suffer in that age which was before this one, nor even in that which was before that; and I know not whether I am able to reckon how many prior ages there were in which He did not suffer. And from what sayings of Paul I have come to the occasion of this understanding, I will set forth; for he says: "But now once in the consummation of the ages He hath been manifested to put away sin by the sacrifice of Himself." (Heb. 9:26) For he says that He was once made a sacrifice, and in the consummation of the ages was manifested to put away sin. And that after this age, which is said to have been made for the consummation of other ages, there will be other ages coming on, we have clearly learned from Paul himself when he says: "That in the ages to come He might show the exceeding riches of His grace in kindness towards us." (Eph. 2:7) He did not say, in the age to come, nor in the two ages to come; whence I think that many ages are declared by the indication of that saying. But if there is something greater than ages, so that among creatures certain ages are understood, whereas among other things which exceed and surpass visible creatures (which will perhaps be in the restitution of all things, when all things shall come to their perfect

Editors' notes and page, col. 193

Footnotes

(19) ‹anchor: not visible› · call in col 193

Mundum. Deest in antea editis, sed habetur in mss. Ibidem mss., « immutationibus non minimis. » Libb. editi, « immutationibus innumeris. » Paulo post mss., « qui autem numerus vel modus hic sit. » Editi, « qui autem verissimus modus horum sit. »

"Mundum" ("world"). It is missing in the earlier editions, but is found in the manuscripts. At the same place the manuscripts read "with changes not the least"; the printed books, "with countless changes." A little later the manuscripts read "but what this number or measure may be"; the printed editions, "but what the truest measure of these may be."

(printed under page 101)

(20) ‹anchor: not visible› · call in col 193

Vide Origenian., l. II, q. 3, num. 23 et 24.

See Origeniana book II, question 3, numbers 23 and 24.

(printed under page 101)

(21) ‹anchor: not visible› · call in col 193

Sic omnes codd. mss.; editi vero, « ex quibus tamen sermonibus Pauli ad occasionem hujus intelligentiae (ut verum proferam) facile deveniemus. Ait enim. »

So all the manuscript codices; but the printed editions, "yet from which words of Paul we shall easily come (to tell the truth) to the occasion of this understanding. For he says."

(printed under page 101)

(22) ‹anchor: quaedam saecula› · call in col 193

Ita mss.; editi vero, « ita ut in creaturis quidem saecula, » etc.

So the manuscripts; but the printed editions, "so that in creatures indeed ages," etc.

(printed under page 101)

Page

running head: LIBER SECUNDU
marginal letters: A sit signis quibus; B Docet autem sanctus; C Paulo didicimus dicente
old-edition numerals: (none)
other: Latin only, no Greek printed; uni- split at column break
other: the word universa was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 194

PG 11:194

pervenient) , id fortasse plus aliquid esse quam saeculum intelligendum est, in quo erit omnium consummatio. Movet me autem in hoc Scripturae sanctae auctoritas quae dicit : « In saeculum, et adhuc. » Et « adhuc » enim quod dicit , plus aliquid sine dubio quam saeculum vult intelligi, et vide ne illud quod dicit Salvator quia « volo ut ubi ego sum et isti sint mecum; et sicut ego et tu unum sumus, et isti sint in nobis unum ; » ostendere videatur plus aliquid quam est saeculum et saecula, forte etiam plus quam est saecula saeculorum, id videlicet cum jam non in saeculo sunt omnia, sed in omnibus Deus.

end), that perhaps is to be understood as something more than an age, in which there will be the consummation of all things. And I am moved in this by the authority of holy Scripture, which says: "For an age, and yet more." For when it says "and yet more," it wishes without doubt something more than an age to be understood; and see whether that which the Saviour says, "I will that where I am, they also may be with Me; and that as I and Thou are one, they also may be one in Us," (John 17:24, 21–22) does not seem to show something more than an age and ages, perhaps even more than ages of ages—that, namely, when all things are no longer in an age, but God is in all things.

6. His pro nostris viribus de mundi ratione dissertis, non incongruum etiam videtur ipsius mundi appellatio quid sibi velit inquirere; quae appellatio in Scripturis sanctis diversa significans frequenter ostenditur. Quod enim Latine mundum dicimus, Graece κόσμος appellatur; κόσμος autem non solum mundum, sed et ornamentum significat. Denique in Isaia ubi ad principes filias Sion increpationis sermo dirigitur et dicit : « Pro ornamento capitis aurei calvitium habebis propter opera tua , » ornamentum ibi eo nomine quo mundum appellavit, id est κόσμον . Dicitur etiam in indumento pontificis mundi ratio contineri, sicut in Sapientia Salomonis invenimus, cum dicit, quia « in vestimento poderis erat universus mundus . » Mundus dicitur etiam noster cum habitatoribus suis orbis terrarum iste, sicut cum Scriptura dicit : « Omnis mundus in maligno positus est . » Meminit sane Clemens apostolorum discipulus etiam eorum quos ἀντίχθονας Graeci nominarunt atque alias partes orbis terrae ad quas neque nostrorum quisquam accedere potest, neque ex illis qui ibi sunt quisquam transire ad nos : quos et ipsos mundos appellavit cum, ait : « Oceanus intransmeabilis est hominibus , et hi qui trans ipsum sunt mundi, qui his eisdem dominatoris Dei dispositionibus gubernantur. » Dicitur

6. Having discussed these things according to our strength concerning the nature of the world, it seems not unfitting also to inquire what the name itself of the world means; which name is frequently shown in the holy Scriptures to signify diverse things. For what in Latin we call mundus, in Greek is called kosmos; and kosmos signifies not only the world, but also ornament. In short, in Isaiah, where the word of rebuke is directed to the chief daughters of Sion and says: "Instead of a golden ornament of the head you shall have baldness on account of your works," (Isa. 3:24) he there called ornament by the same name by which he called the world, that is, kosmos. The plan of the world is also said to be contained in the garment of the high priest, just as we find in the Wisdom of Solomon, when he says that "in the long robe was the whole world." (Wisd. 18:24) This our habitable earth with its inhabitants is also called the world, just as when Scripture says: "The whole world lieth in the evil one." (1 John 5:19) Truly Clement, a disciple of the apostles, makes mention also of those whom the Greeks have named antichthones, and other parts of the terrestrial globe to which neither can anyone of our people approach, nor can anyone of those who are there cross over to us; which he himself also called worlds when he says: "The ocean is impassable to men, and those worlds which are beyond it, which are governed by these same dispositions of the Ruler, God." There is also called

Editors' notes and page, col. 194

Footnotes

(23) ‹anchor: not visible› · call in col 194

Movet me. In antea editis deest « me. »

"It moves me." In the earlier editions "me" is missing.

(printed under page 101)

(24) ‹anchor: not visible› · call in col 194

Ita mss.; editi autem, « sed omnia et in omnibus Deus. »

So the manuscripts; but the printed editions, "but God all and in all."

(printed under page 101)

(25) ‹anchor: id est κόσμον› · call in col 194

Sic hunc locum optime emendant mss. In antea editis legitur : « Dicitur : per ornamentum capitis aurei calvitium Hebraeis propter opera tua. Ornamentum ibi eo nomine quo mundum appellavit. Ideo κόσμος scribit. » Quod omni sensu caret.

So the manuscripts emend this passage excellently. In the earlier editions one reads: "It is said: for the ornament of the golden head, baldness to the Hebrews because of your works. Ornament there by the name by which he called the world. Therefore he writes κόσμος." Which is wholly without sense.

(printed under page 101)

(26) ‹anchor: alias partes› · call in col 194

Ita codd. mss.; editi vero, « nominant, atque illius partes. » Paulo post mss., « intransmeabilis est. » Editi, « intransibilis est. »

So the manuscript codices; but the printed editions, "they name, and its parts." A little later the manuscripts read "is impassable"; the printed editions, "is untraversable."

(printed under page 101)

(27) ‹anchor: est hominibus› · call in col 194

Oceanus intransmeabilis est, etc. Clementis Romani verba imitari videtur Dionysius Alexandrinus apud Eusebium lib. VII, cap. 2, Histor., ὁ πολὺς καὶ ἀπέραντος ἀνθρώποις Ὠκεανός. Eo quoque respicere videtur Irenaeus lib. II, cap. 47 : « Quid autem, inquit, possumus exponere de Oceani accessu et recessu, cum constet esse certam causam? quidve de his quae ultra eum sunt, enuntiare qualia sint? » Quibus verbis adjungenda sunt ista Hilarii ad psalmi LXVIII finem : « Mare quod profunda infinitaque sui obice mentem humanae opinionis excedat, ut neque quid extra sit, neque quid intra sit, sensu persequente capiamus. » Sed et Clementis Romani locus citatur a cognomine Alexandrino Stromat. V, p. 586, ubi de multis coelis seu mundis; et ab Hieronymo in Ephes. II, 2, qui, opinor, transcribit Origenis commentarios. Haec observata sunt a clarissimo Cotelerio in notis in hunc Clementis locum de quo plura, si cupis, vide eumdem ibidem.

"The Ocean is impassable," etc. Dionysius of Alexandria, in Eusebius, History book VII, chapter 2, seems to imitate the words of Clement of Rome: "the great Ocean, boundless to men." Irenaeus too seems to have this in view, book II, chapter 47: "But what," he says, "can we set out about the ebb and flow of the Ocean, although it is agreed that there is a definite cause? Or what can we declare about the things beyond it, of what kind they are?" To these words should be joined these of Hilary at the end of Psalm 68: "The sea, which by the barrier of its depths and infinity exceeds the mind of human opinion, so that we can grasp, by following with our senses, neither what is outside it nor what is within." But the passage of Clement of Rome is also cited by his namesake of Alexandria, Stromata V, p. 586, where he speaks of many heavens or worlds; and by Jerome on Ephesians 2:2, who, I think, transcribes Origen's commentaries. These things were observed by the most illustrious Cotelier in his notes on this passage of Clement; for more, if you wish, see him there.

Scripture references (superscript calls in cols 193–194) ⁵² Heb. IX, 26. ⁵³ Ephes. II, 7. ⁵⁴ Joan. XVII, 22. ⁵⁵ Isa. iii, 24. ⁵⁶ Sap. XVIII, 42 [as printed; the verse is 24]. ⁵⁷ I Joan. V, 19.

52: Hebrews 9:26. 53: Ephesians 2:7. 54: John 17:22. 55: Isaiah 3:24. 56: Wisdom 18:42 [as printed; the verse is 24]. 57: 1 John 5:19.

(printed under page 101)

Page

running head: BER SECUNDUS.
marginal letters: A versa pervenient) ,; B appellatio quid sibi; C iste, sicut cum
old-edition numerals: (none)
other: Latin only, no Greek printed; versa continues uni- from col 193

PG 11:195

etiam mundus ista universitas quae ex coelo et terra continetur, sicut Paulus ait : « Transiet enim habitus hujus mundi . » Designat sane et alium quemdam mundum praeter hunc visibilem etiam Dominus et Salvator noster, quem revera describere et designare difficile est : ait namque : « Ego non sum de hoc mundo . » Tanquam enim ex alio quodam esset mundo, ita dicit, quod « Non sum de hoc mundo. » Cujus mundi difficilem nobis esse expositionem idcirco praediximus, ne forte praebeatur aliquibus occasio illius intelligentiae, qua putent nos imagines quasdam quas Graeci ἰδέας nominant, affirmare : quod utique a nostris alienum est , mundum incorporeum dicere, in sola mentis phantasia vel cogitationum lubrico consistentem; et quomodo Salvatorem inde esse , vel sanctos quoque illuc ituros poterunt affirmare, non video. Verumtamen praeclarius aliquid et splendidius quam iste qui praesens est mundus, indicari a Salvatore non dubium est, quo etiam credentes in se tendere provocat et hortatur. Sed utrum mundus iste quem sentiri vult , separatus ab hoc sit longeque divisus, vel loco, vel qualitate, vel gloria ; an gloria quidem et qualitate praecellat, intra tamen hujus mundi circumscriptionem cohibeatur, quod et mihi magis verisimile videtur, incertum tamen est, et , ut ego arbitror, humanis adhuc cogitationibus et mentibus inusitatum. Ex his tamen quae Clemens visus est indicare cum dicit : « Oceanus intransmeabilis est hominibus, et hi mundi qui post ipsum sunt : » qui post ipsum sunt mundos pluraliter nominans , quos et eadem Dei summi providentia agi regique significat, semina quaedam nobis hujusmodi intelligentiae videtur aspergere, quo putetur omnis quidem universitas eorum quae sunt atque subsistunt coelestium, et supercoelestium, terrenorum, infernorumque, unus et perfectus mundus generaliter dici ; intra quem vel a quo caeteri (si qui illi sunt) putandi sunt contineri. Unde voluit quidem globum lunae, vel solis, caeterorumque, quos planetas vocant, per singula mundos nominari. Sed et ipsum supereminentem quem dicunt ἀπλανῆ globum, proprie nihilominus mundum appellari volunt. Denique etiam Baruch prophetae librum in assertionis hujus testimonium vocant, quod ibi de septem mundis vel coelis evidentius indicatur. Esse tamen super illam sphaeram quam ἀπλανῆ dicunt, volunt aliam, quam, sicut apud nos coelum

the world that universe which is comprised of heaven and earth, just as Paul says: "For the fashion of this world passeth away." (1 Cor. 7:31) Assuredly our Lord and Saviour also designates a certain other world besides this visible one, which in truth it is difficult to describe and designate; for He says: "I am not of this world." (John 17:14, 16) For as if He were from a certain other world, He thus says, "I am not of this world." Of which world we have forewarned that the exposition is difficult for us on this account, lest perchance an occasion be afforded to some of that understanding whereby they might think that we affirm certain images which the Greeks call ideas: which assuredly is foreign to our teaching, to speak of an incorporeal world consisting solely in the fantasy of the mind or the fleetingness of thoughts; and how they will be able to affirm that the Saviour is from thence, or that the saints also are to go thither, I do not see. Nevertheless, there is no doubt that something more glorious and more splendid than this present world is indicated by the Saviour, whither also He calls and exhorts those who believe in Him to press on. But whether that world which He wishes to be understood is separate from this one and far divided from it, either in place, or in quality, or in glory; or whether it excels indeed in glory and quality, and yet is contained within the compass of this world, which to me also seems more probable, is nevertheless uncertain, and, as I think, still unfamiliar to human thoughts and minds. Yet from those things which Clement seemed to indicate when he says: "The ocean is impassable to men, and those worlds which are beyond it," naming in the plural the worlds which are beyond it, which he also signifies are guided and ruled by the same providence of the Most High God, he seems to scatter for us certain seeds of an understanding of this kind, whereby the whole universe of things that exist and subsist—heavenly, and supercelestial, earthly, and infernal—may be thought to be called generally one perfect world, within which or by which the others (if any there are) are to be thought to be contained. Whence they have wished the globe of the moon, or of the sun, and of the rest which they call planets, to be named worlds individually. Moreover, that pre-eminent globe itself which they call the fixed sphere they wish nevertheless properly to be called a world. Finally, they even call the book of the prophet Baruch in witness of this assertion, because there a clearer indication is given concerning seven worlds or heavens. Yet above that sphere which they call the fixed sphere they wish there to be another, which, just as among us heaven

Editors' notes and page, col. 195

Footnotes

(28) ‹anchor: not visible› · call in col 195

Sic mss. Libb. editi, « quae est ex coelo et terra, sicut Paulus ait : Transiet. »

So the manuscripts. The printed books, "which is of heaven and earth, as Paul says: It will pass away."

(printed under page 102)

(29) ‹anchor: globum, proprie› · call in col 195

Ἀπλανῆ, globum proprie. Ita codd. mss. In antea editis deest ἀπλανῆ et « proprie. »

"Ἀπλανῆ [fixed], the globe, properly." So the manuscript codices. In the earlier editions ἀπλανῆ and "properly" are missing.

(printed under page 102)

(30) ‹anchor: quam ἀπλανῆ› · call in col 195

Ἀπλανῆ. Deest in antea editis, sed habetur in omnibus mss. Paulo infra mss., « repromittit. Ex illius namque terrae nomine. » Editi, « promittit, et illius namque terrae nomine. »

"Ἀπλανῆ" ("fixed"). It is missing in the earlier editions, but is found in all the manuscripts. A little below, the manuscripts read "he promises in return. For from the name of that earth"; the printed editions, "he promises, and for by the name of that earth."

(printed under page 102)

(31) ‹anchor: not visible› · call in col 195

Vide lib. II Origenian., q. 11, num. 11.

See Origeniana book II, question 11, number 11.

(printed under page 102)

Page

running head: ORIGENIS ΠΕΡΙ Α
marginal letters: A etiam mundus ista; B esse , vel; C bus, et hi; D tionis hujus testimonium
old-edition numerals: 83 after dicit,
other: Latin only, no Greek printed

PG 11:196

continet omnia quae sub coelo sunt, ita illam dicunt immensa quadam sui magnitudine et ineffabili complexu spatia universarum sphaerarum ambitu magnificentiore constringere ; ita ut omnia intra ipsam ita sint sicut est haec terra nostra sub coelo : quae etiam in Scripturis sanctis terra bona et terra viventium creditur nominari, habens suum coelum illud quod superius, in quo coelo sanctorum nomina scribi , vel scripta esse dicuntur a Salvatore ; quo coelo cohibetur illa terra atque concluditur, quam Salvator in Evangelio mitibus et mansuetis repromittit . Ex illius namque terrae nomine etiam hanc nostram cui arida prius nomen fuerat, cognominatam volunt, sicut et firmamentum hoc coelum illius coeli vocabulo nuncupatum est. Verum de hujuscemodi opinionibus plenius in illo loco tractavimus, cum requireremus quid esset quod in principio fecit Deus coelum et terram . Aliud enim coelum et alia terra indicatur esse quam illud firmamentum quod post biduum factum dicitur, vel arida quae postmodum terra nuncupatur. Sane hoc quod dicunt quidam de hoc mundo, quoniam corruptibilis quidem est ex eo quod factus est, nec tamen corrumpitur, quia corruptione fortior et validior est voluntas Dei qui fecit eum et continet illum ne ei corruptio dominetur, rectius sentiri ista possunt de eo mundo quem ἀπλανῆ sphaeram supra diximus, quia ex voluntate Dei nequaquam corruptioni subjaceat, pro eo quod nec causas corruptionis accepit. Sanctorum quippe est et ad liquidum purificatorum mundus ille, et non impiorum sicut iste noster. Videndum autem est ne forte in hoc respiciens Apostolus dixerit : « Prospicientibus nobis non ea quae videntur, sed quae non videntur. Quae enim videntur temporalia sunt, quae autem non videntur aeterna sunt . Scimus autem quoniam si terrestris domus nostra hujus habitationis dissolvatur, aedificationem habemus a Deo domum non manufactam aeternam in coelis . » Cum enim alibi dicat : « Quia videbo coelos opera digitorum tuorum , » et de omnibus invisibilibus per prophetam Deus dixit : « Quia manus mea fecit haec omnia , » istam aeternam domum quam sanctis repromittit in coelis, manufactam non esse pronuntiat, differentiam sine dubio creaturae in his quae videntur, et in his quae non videntur ostendens. Non enim idem intelligitur, quod dicit, ea quae non videntur, et

contains all things that are under heaven, so they say that by a certain immense magnitude of its own and an ineffable embrace it binds together the spaces of all the spheres in a more magnificent circuit; so that all things are within it just as this our earth is under heaven: which is also believed to be named in the holy Scriptures the good land and the land of the living, having for its own heaven that higher one, in which heaven the names of the saints are said by the Saviour to be written, or to have been written; by which heaven that land is contained and enclosed, which the Saviour in the Gospel promises to the gentle and meek (Matt. 5:4). For from the name of that land they wish this our earth also, whose name previously had been the dry land, to have been named, just as this firmament also was called heaven by the name of that heaven. But concerning opinions of this kind we have treated more fully in that place where we inquired what it was that in the beginning God made heaven and earth (Gen. 1:1). For another heaven and another earth are indicated than that firmament which is said to have been made after two days, or the dry land which afterwards is called earth. Assuredly, as to what some say concerning this world, that it is indeed corruptible from the fact that it was made, and yet is not corrupted, because stronger and more powerful than corruption is the will of God Who made it and holds it together lest corruption should have dominion over it, those things can more rightly be thought of that world which above we have called the fixed sphere, because by the will of God it is in no wise subject to corruption, for the reason that it has not received the causes of corruption. For that world belongs to the saints and to those purified to clearness, and not to the ungodly as this one of ours does. And we must see whether perchance looking to this the Apostle said: "While we look not at the things which are seen, but at the things which are not seen. For the things which are seen are temporal, but the things which are not seen are eternal. For we know that if our earthly house of this habitation be dissolved, we have a building from God, a house not made with hands, eternal in the heavens." (2 Cor. 4:18; 5:1) For since elsewhere it says: "For I will behold the heavens, the works of Thy fingers," (Ps. 8:4) and concerning all visible things God said through the prophet: "For My hand hath made all these things," (Isa. 66:2) Paul declares that that eternal house which He promises to the saints in the heavens is not made with hands, showing without doubt a difference of creation in the things which are seen and in the things which are not seen. For what he says, "the things which are not seen," and

Editors' notes and page, col. 196

Footnotes

(32) ‹anchor: sphaeram› · call in col 196

Sic codd. mss.; editi vero, ἀκηράτων sphaeram.

So the manuscript codices; but the printed editions, "the sphere of the ἀκηράτων [pure ones]."

(printed under page 102)

(33) ‹anchor: purificatorum› · call in col 196

Editi libb., « perfectorum. »

The printed books, "perfectorum" ("of the perfect").

(printed under page 102)

(34) ‹anchor: aeterna sunt› · call in col 196

Libb. editi : « Vobis non ea quae videntur, sed quae non videntur. Quae enim non videntur, aeterna sunt; quae autem videntur, temporalia sunt. » Sed mss. ut in nostro textu.

The printed books: "To you not the things that are seen, but the things that are not seen. For the things that are not seen are eternal; but the things that are seen are temporal." But the manuscripts read as in our text.

(printed under page 102)

(35) ‹anchor: repromittit› · call in col 196

Ita mss. Libb. editi vero, « cum alibi dicatur : Videbo coelos tuos, etc., per prophetam dixit, etc., quam sanctis promittit. »

So the manuscripts. But the printed books, "since elsewhere it is said: I will see Thy heavens, etc., he said through the prophet, etc., which he promises to the saints."

(printed under page 102)

(36) ‹anchor: non videntur› · call in col 196

Et in his quae non videntur. Haec in antea editis omissa sunt, quamvis habeantur in omnibus mss.

"And in the things which are not seen." These words were omitted in the earlier editions, although they are found in all the manuscripts.

(printed under page 102)

(37) ‹anchor: quod dicit› · call in col 196

Quod dicit. Deest in antea editis, sed reperitur in mss.

"Quod dicit" ("what he says"). It is missing in the earlier editions, but is found in the manuscripts.

Scripture references (superscript calls in cols 195–196) ⁵⁸ I Cor. VII, 31. ⁵⁹ Joan. XVII, 15. ⁶⁰ Matth. V, 4. ⁶¹ Gen. I, 1. ⁶² II Cor. IV, 18. ⁶³ II Cor. V, 1. ⁶⁴ Psalm. viii, 4. ⁶⁵ Isa. lxvi, 2.

58: 1 Corinthians 7:31. 59: John 17:15. 60: Matthew 5:4. 61: Genesis 1:1. 62: 2 Corinthians 4:18. 63: 2 Corinthians 5:1. 64: Psalm 8:4. 65: Isaiah 66:2.

(printed under page 102)

Page

running head: IGENIS ΠΕΡΙ ΑΡΧΩΝ
marginal letters: A continet omnia quae; B est. Verum de; C causas corruptionis accepit.; D manufactam non esse
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 11:197

ea quae invisibilia sunt. Ea namque quae sunt invisibilia, non solum non videntur, sed ne naturam quidem habent ut videri possint, quae Graeci ἀσώματα, id est incorporea appellarunt; haec autem de quibus Paulus dixit : « Quae non videntur , » naturam quidem habent ut videri possint, nondum tamen videri ab his quibus promittuntur, exponit.

"the things which are invisible," are not understood as the same thing. For those things which are invisible not only are not seen, but do not even have a nature such that they can be seen, which the Greeks have called asomata, that is, incorporeal; whereas these things of which Paul said, "The things which are not seen," (2 Cor. 4:18) he explains as having indeed a nature such that they can be seen, yet not yet seen by those to whom they are promised.

7. His igitur tribus opinionibus de fine omnium et de summa beatitudine prout sentire potuimus adumbratis, unusquisque legentium apud semetipsum diligentius et scrupulosius judicet, si potest aliqua harum probari vel eligi. Dictum est enim quod vel incorporea vita agi posse putanda sit, posteaquam Christo fuerint subjecta omnia et per Christum Deo Patri , cum erit omnia et in omnibus Deus; vel cum nihilominus Christo fuerint universa subjecta, et per Christum Deo, cum quo et unus spiritus, secundum hoc quod spiritus sunt naturae rationabiles, fiunt ; tunc ipsa quoque substantia corporalis optimis et purissimis spiritibus sociata pro assumentium qualitate vel meritis in aethereum statum transmutata, secundum quod Apostolus dicit : « Et nos immutabimur , » refulgebit; aut certe quod eorum quae videntur habitu praetereunte, omni corruptibilitate decussa atque purgata, omnique hoc mundi statu in quo planetarum dicuntur sphaerae, supergresso atque superato, supra illam quae ἀπλανής dicitur , sphaeram piorum atque beatorum statio

7. These three opinions, therefore, concerning the end of all things and concerning the supreme blessedness having been sketched out according as we have been able to conceive them, let each one of our readers judge for himself more diligently and more carefully whether any one of these can be approved or chosen. For it has been said either that an incorporeal life must be thought capable of being led after all things shall have been subjected to Christ, and through Christ to God the Father, when God shall be all and in all; or that when all things nevertheless shall have been subjected to Christ, and through Christ to God, with Whom also rational natures become one spirit according to the fact that they are spirits, then corporeal substance itself also, united to the best and purest spirits, and transmuted into an ethereal state according to the quality or merits of those who assume it, according as the Apostle says, "And we shall be changed," (1 Cor. 15:52) will shine forth; or at least that when the fashion of the things which are seen passes away, and all corruptibility has been shaken off and purged away, and all this state of the world in which the spheres of the planets are said to be has been transcended and surpassed, above that sphere which is called the fixed sphere the abode of the pious and blessed

HIERON. INTERP.

Jerome's translation.

Triplex ergo suspicio nobis de fine suggeritur, e quibus quae vera et melior sit, lector inquirat. Aut enim sine corpore vivemus, cum subjecti Christo subjiciemur Deo , et Deus fuerit omnia in omnibus; aut quomodo Christo subjecta cum ipso Christo subjicientur Deo, et in unum foedus arctabuntur ; ita omnis substantia redigetur in optimam qualitatem, et dissolvetur in aetherem quod purioris simpliciorisque naturae est; aut certe sphaera illa quam supra appellavimus ἀπλανῆ, et quidquid illius circulo continetur, dissolvetur in nihilum ; illa vero qua ἀντιζώνη ipsa tenetur et cingitur, vocabitur terra bona; nec non et altera sphaera , quae hanc ipsam terram circumambit vertigine et dicitur coelum, in sanctorum habitaculum conservabitur.

A threefold conjecture, therefore, is suggested to us concerning the end, out of which let the reader inquire which is true and better. For either we shall live without a body, when, having been subjected to Christ, we shall be subjected to God, and God shall be all in all; or just as the things subjected to Christ shall with Christ Himself be subjected to God, and shall be bound together into one covenant, so all substance will be reduced into the best quality, and will be dissolved into ether, which is of a purer and simpler nature; or at least that sphere which above we have called the fixed sphere, and whatever is contained within its circle, will be dissolved into nothing, while that sphere by which the counter-zone itself is held and girded will be called the good land, and also another sphere, which encompasses this very land in its revolution and is called heaven, will be preserved for the habitation of the saints.

Editors' notes and page, col. 197

Footnotes

(38) ‹anchor: not visible› · call in col 197

Triplex ergo suspicio, etc. Haec exstant in epistola Hieronymi ad Avitum. De his autem vide librum II Origenianorum, quaest. 9, de resurrectione.

"A threefold supposition, then," etc. These words survive in Jerome's letter to Avitus. On them see Origeniana book II, question 9, on the resurrection.

(printed under page 103)

(39) ‹anchor: not visible› · call in col 197

Vide l. II Origen., q. 11, n. 16.

See Origeniana book II, question 11, number 16.

(printed under page 103)

(40) ‹anchor: cum erit omnia› · call in col 197

Per Christum Deo Patri, cum erit omnia. Haec quae in editis omissa sunt, restituunt codd. mss.

"Through Christ to God the Father, when he shall be all." These words, which were omitted in the printed editions, the manuscript codices restore.

(printed under page 103)

(41) ‹anchor: rationabiles, fiunt› · call in col 197

Mss., « fiunt. » Editi, « fuerint. »

The manuscripts, "fiunt" ("they become"). The printed editions, "fuerint" ("they shall have been").

(printed under page 103)

(42) ‹anchor: vel meritis› · call in col 197

Sic mss.; editi « mentis, » male.

So the manuscripts; the printed editions "mentis" ("of the mind"), wrongly.

(printed under page 103)

(43) ‹anchor: ἀπλανής dicitur› · call in col 197

Sic omnes codd. mss. recte, ut patet ex versione Hieronymi. Libb. editi : « hujus mundi statu qui ἀκηράτων sphaera dicitur, supergresso atque superato, super illam quae aplanes dicitur. »

So, rightly, all the manuscript codices, as is clear from Jerome's version. The printed books: "this state of the world, which is called the sphere of the ἀκηράτων [pure ones], having been passed beyond and surmounted, above that which is called aplanes [the fixed sphere]."

(printed under page 103)

Page

running head: LIBER SECUNDU
marginal letters: A ea quae invisibilia; B subjecti Christo subji-; C supra appellavimus ἀπλα-; D videntur habitu praetereunte,
old-edition numerals: 84 before Dictum
other: Latin only, no Greek printed

PG 11:198

collocatur , quasi in terra bona, et terra vivorum quam mansueti et mites haereditate percipient ; cujus est coelum illud quod ambitu magnificentiore ipsam illam circumdat et continet terram ; quod vere coelum et principaliter appellatur, in quo coelo vel terra finis omnium atque perfectio tuta ac fidissima possit statione consistere, quo scilicet illi post correptionem castigationemque quas pro delictis pertulerant purgationis obtentu, expletis omnibus atque depensis, terrae illius habitaculum mereantur ; hi vero qui verbo Dei obedientes fuerunt ac sapientiae ejus jam hinc capaces se obtemperantes praebuerunt, coeli illius vel coelorum regna promereri dicantur; et ita dignius compleatur illud quod dictum est : « Beati mansueti, quia ipsi haereditate possidebunt terram ; » et : « Beati pauperes spiritu, quoniam ipsi haereditate capient regnum coelorum ; » et quod dicit in psalmo : « Exaltabit te et haereditate capies terram . » Ad hanc etenim terram descendi dicitur, ad illam autem quae in alto est, exaltari. Hoc ergo modo videtur quasi iter quoddam sanctorum profectibus aperiri ab illa terra ad illos coelos, ut non tam permanere in illa terra quam habitare videantur, transituri scilicet, cum in id quoque profecerint , ad haereditatem regni coelorum.

is placed, as it were in a good land, and a land of the living, which the gentle and meek shall receive as an inheritance; to which belongs that heaven which in a more magnificent circuit surrounds and contains that very land, and which is truly and chiefly called heaven, in which heaven or land the end and perfection of all things can rest in a safe and most sure abode—whither, namely, those who after the reproof and chastisement which they had endured for their offences by way of purgation, having fulfilled and paid all things, may merit the habitation of that land; whereas those who have been obedient to the word of God and have already from here shown themselves obedient and capable of His wisdom, may be said to merit the kingdoms of that heaven or heavens; and thus may more worthily be fulfilled that which was spoken: "Blessed are the meek, for they shall inherit the earth;" and: "Blessed are the poor in spirit, for theirs is the kingdom of heaven;" (Matt. 5:4, 3) and what it says in the psalm: "He shall exalt you, and you shall inherit the land." (Ps. 36:34) For to this earth one is said to descend, but to that one which is on high, to be exalted. In this way, therefore, a certain journey, as it were, seems to be opened for the advancements of the saints from that land to those heavens, so that they seem not so much to remain permanently in that land as to dwell in it, being about to pass over, namely, when they have made progress to that also, to the inheritance of the kingdom of heaven.

CAPUT IV.

Chapter IV.

Quod unus est Deus legis et prophetarum , et Domini Jesu Christi Pater.

That there is one God of the law and the prophets, and Father of the Lord Jesus Christ.

1. His itaque per ordinem prout potuimus breviter digestis, consequens est secundum quod ex initio proposuimus, confutare etiam eos qui putant alium Deum esse Patrem Domini nostri Jesu Christi , praeter illum qui Moysi responsa legis dabat , vel prophetas mittebat , qui est Deus patrum Abraham, Isaac et Jacob. Oportet enim primum in hac nos fidei ratione firmari. Considerandum ergo est illud quod frequenter in Evangeliis dicitur, et singulis quibusque Domini et Salvatoris nostri gestis adjungitur : « Ut impleatur quod dictum est per prophetam » illum vel illum, cum manifestum sit quia prophetae illius sunt Dei qui mundum fecit. Ex ipsa ergo consequentia concluditur, quoniam qui prophetas misit, de Christe quae praedicenda erant, ipse praedixit. Et dubium non est, quod haec non alienus quisquam ab eo, sed Pater ipsius praedicebat. Sed et illud quod frequenter exempla de Veteri Testamento a Salvatore proferuntur, vel ab apostolis ejus, non aliud

1. Having therefore briefly set these things in order according as we were able, it follows next, according to what we proposed from the beginning, to confute those also who think that the Father of our Lord Jesus Christ is another God besides Him Who gave the ordinances of the law to Moses, or sent the prophets, Who is the God of the fathers, Abraham, Isaac, and Jacob. For we must first be established in this principle of the faith. We must consider, therefore, that which is frequently said in the Gospels, and is subjoined to each of the deeds of our Lord and Saviour: "That it might be fulfilled which was spoken by the prophet" this one or that, since it is manifest that the prophets belong to that God Who made the world. From the very consequence, therefore, it is concluded that He Who sent the prophets Himself foretold the things that were to be foretold concerning Christ. And there is no doubt that not anyone foreign to Him, but His own Father foretold these things. Moreover, the fact that examples from the Old Testament are frequently brought forward by the Saviour, or by His apostles, indicates nothing else

Editors' notes and page, col. 198

Footnotes

(44) ‹anchor: not visible› · call in col 198

Vide l. II Origenian., q. 11, num. 11.

See Origeniana book II, question 11, number 11.

(printed under page 103)

(45) ‹anchor: not visible› · call in col 198

Mss., « percipiant. » Libb. editi, « possideant. » Infra libb. editi, « quo scilicet illi qui post correptionem, » etc., sed delendus erat articulus « qui » hic redundans et orationis seriem turbans.

The manuscripts, "percipiant" ("may receive"). The printed books, "possideant" ("may possess"). Below, the printed books read "whither, namely, those who after correction," etc.; but the word "qui" had to be deleted, as redundant here and disturbing the sequence of the sentence.

(printed under page 103)

(46) ‹anchor: not visible› · call in col 198

Sic mss. Libb. editi, « ut haeredites terram. »

So the manuscripts. The printed books, "ut haeredites terram" ("that you may inherit the earth") [as printed].

(printed under page 103)

(47) ‹anchor: profecerint› · call in col 198

Sic mss. Libb. editi, « id quoque fecerint. »

So the manuscripts. The printed books, "should have done that also."

Scripture references (superscript calls in col 197) ⁶⁶ I Cor. IV, 18. ⁶⁷ I Cor. XV, 52. ⁶⁸ Matth. V, 3, 4. ⁶⁹ Psalm. xxxvi, 34.

66: 1 Corinthians 4:18 [as printed]. 67: 1 Corinthians 15:52. 68: Matthew 5:3, 4. 69: Psalm 36:34.

(printed under page 103)

Page

running head: BER SECUNDUS.
marginal letters: A collocatur (44), quasi; B mansueti, quia ipsi; C viter digestis, consequens; D quae praedicenda erant,
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 11:199

indicat nisi quod auctoritas veteribus a Salvatore et ab ejus discipulis adhibetur. Sed et illud quod ad benignitatem provocans discipulos Salvator dicit : « Estote perfecti sicut et Pater vester coelestis perfectus est , qui solem suum oriri jubet super bonos et malos, et pluit super justos et injustos ; » cuivis etiam exiguae intelligentiae viro evidentissimum suggerit intellectum, quod non alium ad imitandum proponit discipulis suis Deum, nisi factorem coeli, et imbrium praebitorem. Quod autem dicit quia orantes oporteat dicere : « Pater noster qui es in coelis ; » quid aliud videtur ostendere nisi Deum in melioribus mundi, id est creaturae suae partibus requirendum? Sed et quod de juramentis optima quaedam instituta definiens ait « non oportere jurare, neque per coelum, quia sedes est Dei; neque per terram, quia scabellum est pedum ejus ; » nonne apertissime videtur propheticis vocibus consonare quibus dicitur : « Coelum mihi sedes, terra autem scabellum pedum meorum ? » Sed et e templo ejiciens eos qui vendebant oves, et boves, et columbas, effundens quoque mensas nummulariorum, et dicens : « Tollite ista hinc, et nolite facere domum Patris mei domum negotiationis ; » Patrem suum sine dubio dicebat eum cujus nomini Salomon magnificum templum exstruxerat. Sed et illud quod ait : « Non legistis quod dictum est a Deo ad Moysem : Ego sum Deus Abraham , et Deus Isaac , et Deus Jacob ; non est autem Deus mortuorum, sed viventium ; » manifestissime nos docet quoniam Deum patriarcharum, pro eo quod sancti essent et viverent , Deum appellabat viventium, illum scilicet qui dixerat in prophetis : « Ego sum Deus, et non est Deus praeter me . » Sciens namque Salvator Deum Abraham esse eum qui in lege scriptus est, et ipsum esse qui dicit quia « Ego sum Deus, et non est Deus praeter me; » siquidem ipsum illum Patrem esse fatetur qui ignorat alium super se esse Deum, sicut putant haeretici ; absurde eum Patrem pronuntiat qui eminentiorem ignorat Deum. Si vero non quidem ignorat, sed fallit dicens non alium esse Deum praeter se, multo magis absurdum est si mendacem Patrem suum fatetur. Ex quibus omnibus in hanc indaginem sensus adducitur, quia alium nesciat Patrem nisi omnium conditorem et creatorem Deum.

than that authority is attributed to the ancients by the Saviour and by His disciples. And that also which the Saviour says when urging His disciples to kindness: "Be ye perfect, even as your heavenly Father is perfect, Who commands His sun to rise upon the good and the evil, and sends rain upon the just and the unjust," (Matt. 5:48, 45) suggests the clearest understanding to any man even of slight intelligence, that He proposes to His disciples for imitation no other God than the Maker of heaven and the Giver of rains. And when He says that in praying we ought to say: "Our Father Who art in heaven," (Matt. 6:9) what else does He seem to show than that God is to be sought in the better parts of the world, that is, of His creation? And when, laying down certain excellent precepts concerning oaths, He says that "one must not swear, neither by heaven, because it is the throne of God; nor by the earth, because it is the footstool of His feet," (Matt. 5:34–35) does He not most clearly seem to agree with the prophetic utterances in which it is said: "Heaven is My throne, and the earth is the footstool of My feet"? (Isa. 66:1) Moreover, when casting out of the temple those who sold sheep, and oxen, and doves, and pouring out the tables of the money-changers, and saying: "Take these things hence, and make not My Father's house a house of merchandise," (John 2:16) He without doubt called Him His Father to Whose name Solomon had built the magnificent temple. And that also which He says: "Have ye not read what was spoken by God unto Moses: I am the God of Abraham, and the God of Isaac, and the God of Jacob? Now He is not the God of the dead, but of the living," (Matt. 22:31–32) most clearly teaches us that He called the God of the patriarchs, because they were holy and were living, the God of the living—namely, Him Who had said in the prophets: "I am God, and there is no God beside Me." (Isa. 45:5) For since the Saviour knows that the God of Abraham is He Who is written of in the law, and that He is the very One Who says, "I am God, and there is no God beside Me," if indeed He confesses that very One to be His Father Who is ignorant that there is another God above Himself, as the heretics think, He absurdly declares Him to be His Father Who is ignorant of a higher God. But if He is not indeed ignorant, but deceives in saying that there is no other God beside Himself, it is much more absurd if He confesses His Father to be a liar. From all which the understanding is led to this conclusion, that He knows no other Father than God the Founder and Creator of all things.

Editors' notes and page, col. 199

Footnotes

(48) ‹anchor: not visible› · call in col 199

Sic omnes codd. mss.; libb. editi, « cui etiam..... non suggerit. » Paulo post libb. editi : « proponit Deus discipulis suis Dominum. » Mss., « proponit discipulis suis Deum. »

So all the manuscript codices; the printed books, "to whom also ..... does not suggest." A little later the printed books: "God sets before his disciples the Lord." The manuscripts, "he sets God before his disciples."

(printed under page 104)

(49) ‹anchor: not visible› · call in col 199

Ita mss. Alias, « sed et de juramentis... ait : non oportet. »

So the manuscripts. Elsewhere, "but also concerning oaths... he says: one ought not."

(printed under page 104)

(50) ‹anchor: nomini Salomon› · call in col 199

Sic recte omnes codd. mss. Alias : « Patrem sine dubio Dominum dicebat eum cujus novum Salomon. »

So, rightly, all the manuscript codices. Elsewhere: "without doubt he called him Father, the Lord, whose new [temple] Solomon."

(printed under page 104)

(51) ‹anchor: docet quoniam› · call in col 199

Libb. editi, « quomodo. » Mss., « quoniam. »

The printed books, "quomodo" ("how"). The manuscripts, "quoniam" ("that").

(printed under page 104)

(52) ‹anchor: not visible› · call in col 199

Longum erit. Sic mss.; editi vero, « congruum erit. »

"It will be long." So the manuscripts; but the printed editions, "it will be fitting."

(printed under page 104)

Page

running head: ORIGENIS ΠΕΡΙ ΑΡ
marginal letters: A indicat nisi quod; B ait « non oportere; C viventium ; » manifestissime; D omnibus in hanc
old-edition numerals: 85 before Patrem
other: Latin only, no Greek printed

PG 11:200

2. Longum erit si ex omnibus Evangeliorum locis testimonia congregemus , quibus unus atque idem Deus legis et Evangeliorum esse doceatur. Contingemus tamen breviter etiam de Actibus apostolorum , ubi Stephanus et apostoli preces suas dirigunt ad eum Deum qui fecit coelum et terram, et qui locutus est per os sanctorum prophetarum suorum ; ipsum dicentes Deum Abraham, Isaac et Jacob ; Deum qui eduxit populum suum de terra Aegypti. Quae sententiae sensum nostrum evidentissime sine dubio ad Creatoris dirigunt fidem, et affectum ejus inserunt his qui haec pie de eo fideliterque didicerunt ; sicut et ipse Salvator cum interrogatus esset quod mandatum esset maximum omnium in lege, respondit, dicens : « Diliges Dominum Deum tuum ex toto corde tuo, et ex tota anima tua, et ex tota mente tua. Secundum autem simile est huic : Diliges proximum tuum sicut teipsum. » Et his addidit, « quia in istis duobus mandatis tota lex pendet et prophetae . » Quomodo ergo ei quem erudiebat atque in discipulatum producebat, hoc mandatum ante omnia mandata commendat, per quod sine dubio in Deum legis ejus conciliaretur affectus, eo quod ipsis his verbis haec fuerant a lege praedicata ? Sed concedatur contra has omnes evidentissimas approbationes, quia de alio nescio quo Deo dicat Salvator : « Diliges Dominum Deum tuum ex toto corde tuo, » et reliqua quae dicta sunt. Et quomodo si lex et prophetae Creatoris sunt , sicut dicunt , id est alterius Dei praeter eum quem ait bonum , consequenter dictum videbitur id quod addidit , legem et prophetas in his duobus pendere mandatis ? Quomodo enim quod alienum et peregrinum a Deo est, pendebit in Deo ? Paulus autem dicens : « Gratias ago Deo meo cui servio in spiritu meo a proavis meis in conscientia pura ; » dilucide ostendit quia non ad aliquem novum Deum, sed ad Christum venerit. Quos enim alios proavos Pauli oportebit intelligi, nisi eos de quibus ipse dicit : « Hebraei sunt, et ego ; Israelitae sunt, et ego . » Sed et praefatio ipsa Epistolae ejus ad Romanos nonne haec eadem his qui intelligere Pauli litteras norunt, diligenter ostendet, quem Deum Paulus praedicat ? Ait enim : « Paulus servus Jesu Christi vocatus apostolus, segregatus in Evangelium

2. It will be long if we gather together testimonies from all the passages of the Gospels by which one and the same God of the law and of the Gospels is taught to exist. Yet we shall touch briefly also upon the Acts of the Apostles (Acts 7; 4:24), where Stephen and the apostles direct their prayers to that God Who made heaven and earth, and Who spoke through the mouth of His holy prophets, calling Him the God of Abraham, Isaac, and Jacob, the God Who led forth His people out of the land of Egypt. Which utterances without doubt most clearly direct our mind to faith in the Creator, and implant love for Him in those who have piously and faithfully learned these things concerning Him; just as the Saviour Himself also, when He was asked which commandment was the greatest of all in the law, answered, saying: "You shall love the Lord your God with your whole heart, and with your whole soul, and with your whole mind. And the second is like unto it: You shall love your neighbour as yourself." And to these He added: "On these two commandments hang the whole law and the prophets." (Matt. 22:37–40) How therefore does He commend before all commandments to him whom He was instructing and leading forward into discipleship this commandment, through which without doubt his affection would be won to the God of the law, because these things had been proclaimed by the law in these very words? But let it be granted, against all these clearest proofs, that the Saviour speaks of some other God, I know not whom: "You shall love the Lord your God with your whole heart," and the rest that was said. Even so, how, if the law and the prophets belong to the Creator, as they say, that is, to another God besides Him Whom He calls good, will that which He added seem to be said consistently, that the law and the prophets hang on these two commandments? For how will that which is foreign and alien to God hang upon God? And Paul, when he says: "I thank my God, Whom I serve in my spirit from my forefathers in a pure conscience," (2 Tim. 1:3) clearly shows that he did not come to some new God, but to Christ. For what other forefathers of Paul will have to be understood, except those of whom he himself says: "Are they Hebrews? so am I; are they Israelites? so am I." (2 Cor. 11:22) Moreover, will not the very preface of his Epistle to the Romans diligently show these same things to those who know how to understand Paul's letters, namely, what God Paul preaches? For he says: "Paul, a servant of Jesus Christ, called to be an apostle, separated unto the Gospel

Editors' notes and page, col. 200

Footnotes

(53) ‹anchor: not visible› · call in col 200

Vox « tamen » deest in antea editis, sed habetur in mss.

The word "tamen" ("yet") is missing in the earlier editions, but is found in the manuscripts.

(printed under page 104)

(54) ‹anchor: not visible› · call in col 200

Sic mss.; editi vero « in disciplinatum. »

So the manuscripts; but the printed editions "in disciplinatum" [as printed].

(printed under page 104)

(55) ‹anchor: ipsis his verbis› · call in col 200

Verbis. Deest in antea editis, sed habetur in mss. Ibidem libb. editi habent, « sed concedatur circa has omnes. » Mss. ut in nostro textu.

"Verbis" ("words"). It is missing in the earlier editions, but is found in the manuscripts. At the same place the printed books have "but let it be granted concerning all these." The manuscripts read as in our text.

(printed under page 104)

(56) ‹anchor: dictum videbitur› · call in col 200

Libb. editi mendose, « quem aiunt bonum, consequenter deinde videbitur; » recte autem mss. ut in nostro textu.

The printed books faultily, "whom they call good, consequently then it will seem"; but the manuscripts rightly as in our text.

(printed under page 104)

(57) ‹anchor: ad Christum› · call in col 200

Sic mss. Libb. editi, « nisi Christum. »

So the manuscripts. The printed books, "except Christ."

(printed under page 104)

(58) ‹anchor: nonne› · call in col 200

Nonne. Deest in editis; sed habetur in mss.

"Nonne" ("does not"). It is missing in the printed editions, but is found in the manuscripts.

Scripture references (superscript calls in cols 199–200) ⁷⁰ Matth. V, 48, 45. ⁷¹ Matth. VI, 9. ⁷² Matth. V, 34, 35. ⁷³ Isa. lxvi, 1. ⁷⁴ Joan. II, 16. ⁷⁵ Matth. XXII, 32. ⁷⁶ Isa. xlv, 7. ⁷⁷ Act. VII. ⁷⁸ Matth. XXII, 37-39. ⁷⁹ II Tim. II, 3 [as printed; the verse is i, 3]. ⁸⁰ II Cor. XI, 22.

70: Matthew 5:48, 45. 71: Matthew 6:9. 72: Matthew 5:34, 35. 73: Isaiah 66:1. 74: John 2:16. 75: Matthew 22:32. 76: Isaiah 45:7. 77: Acts 7. 78: Matthew 22:37–39. 79: 2 Timothy 2:3 [as printed; the verse is 1:3]. 80: 2 Corinthians 11:22.

(printed under page 104)

Page

running head: GENIS ΠΕΡΙ ΑΡΧΩΝ
marginal letters: A 2. Longum erit; B omnium in lege,; C et prophetae Creatoris; D litteras norunt, diligenter
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 11:201

Dei quod ante promiserat per prophetas suos in Scripturis sanctis de Filio suo, qui factus est ei ex semine David secundum carnem, qui praedestinatus est Filius Dei in virtute secundum spiritum sanctificationis ex resurrectione mortuorum Christi Jesu Domini nostri , » etc. Sed et illud quod ait : « Non obturabis os bovi trituranti ; nunquid de bobus cura est Deo? An propter nos utique dicit ? Propter nos enim scriptum est , quia in spe debet qui arat arare, et qui triturat sub spe fructus percipiendi . » In quo evidenter ostendit quia qui legem dedit Deus, propter nos, id est propter apostolos dicit : « Non obturabis os bovi trituranti ; » cui cura erat non boum, sed apostolorum qui Christi Evangelium praedicabant. In aliis quoque promissionem legis amplectens Paulus ipse ita ait : « Honora patrem tuum et matrem , quod est mandatum primum in promissione, ut bene sit tibi, et longaevus super terram sis , terram bonam quam Dominus Deus tuus dabit tibi . » Per quae sine dubio placere sibi legem et Deum legis atque ejus promissa pronuntiat.

of God, which He had promised before through His prophets in the holy Scriptures concerning His Son, Who was made unto Him of the seed of David according to the flesh, Who was predestined the Son of God in power according to the Spirit of sanctification by the resurrection of the dead of Jesus Christ our Lord," (Rom. 1:1–4) etc. And that also which he says: "You shall not muzzle the mouth of the ox that treads out the corn; does God take care for oxen? Or does He say it assuredly for our sakes? For our sakes it is written, that he who ploughs ought to plough in hope, and he who threshes, in hope of partaking of the fruit." (1 Cor. 9:9–10) In which he clearly shows that God Who gave the law says for our sakes, that is, for the apostles' sakes: "You shall not muzzle the mouth of the ox that treads out the corn;" Whose care was not for oxen, but for the apostles who preached the Gospel of Christ. In other places also, embracing the promise of the law, Paul himself speaks thus: "Honour your father and mother, which is the first commandment with a promise, that it may be well with you, and that you may be long-lived upon the earth, the good land which the Lord your God shall give you." (Eph. 6:2–3) Through which things without doubt he declares that the law and the God of the law and His promises are pleasing to him.

5. Sed quoniam solent interdum hujus haeresis assertores per deceptiosa quaedam sophismata simpliciorum quorumque corda decipere , absurdum non puto si etiam ea quae in assertionibus suis proferre solent , proponentes subreptionem eorum ac mendacia confutemus. Aiunt igitur : Scriptum est : « Deum nemo vidit unquam ; » ille autem Deus quem Moyses praedicat , et ab ipso Moyse visus est, et antea a patribus ejus ; is vero qui a Salvatore annuntiatur , a nullo penitus visus est. Interrogemus ergo eos et nos si hunc quem fatentur Deum et alium esse eum dicunt quam creatorem Deum, visibilem an invisibilem dicant esse. Et siquidem dixerint quia visibilis est, praeter hoc quod contra Scripturae sententiam venire arguentur, quae dicit de Salvatore, quia « imago est invisibilis Dei primogenitus omnis creaturae ; » incurrent etiam in illud absurdum, quod Deum corporeum esse dicant. Non enim aliter videri quid potest nisi per habitum, et magnitudinem, et colorem, quae sunt specialia corporum. Et si corpus esse pronuntietur Deus, quoniam omne corpus ex materia est, invenietur et Deus esse ex materia ; quod

3. But since the upholders of this heresy are sometimes wont through certain deceptive sophistries to deceive the hearts of the simpler sort, I do not think it absurd if we also set forth those things which they are wont to bring forward in their assertions, and confute their subterfuge and falsehoods. They say therefore: It is written: "No man has seen God at any time;" (John 1:18) whereas that God Whom Moses preaches both was seen by Moses himself, and previously by his fathers; whereas He Who is announced by the Saviour has been seen by no one at all. Let us therefore also ask them whether they say that this One Whom they confess to be God, and Whom they say is another than the Creator God, is visible or invisible. And if indeed they shall say that He is visible, besides the fact that they will be convicted of going against the declaration of Scripture, which says of the Saviour that "He is the image of the invisible God, the firstborn of every creature," (Col. 1:15) they will also fall into that absurdity of saying that God is corporeal. For nothing can be seen otherwise than through shape, and size, and colour, which are proper to bodies. And if God be declared to be a body, since every body is out of matter, God also will be found to be out of matter; and if

Editors' notes and page, col. 201

Footnotes

(59) ‹anchor: not visible› · call in col 201

Suos. Deest in editis, non vero in mss. Paulo post mss., « bovi trituranti. » Editi, « bovis triturantis. » Ibidem mss., « an propter nos utique dicit. » Editi, « an propter nos voluit dicere. »

"Suos" ("his own"). It is missing in the printed editions, but not in the manuscripts. A little later the manuscripts read "to the ox that treads out the grain"; the printed editions, "of the ox that treads out the grain." At the same place the manuscripts read "or does he say it surely for our sake"; the printed editions, "or did he mean to say it for our sake."

(printed under page 105)

(60) ‹anchor: not visible› · call in col 201

Per quae sine dubio. Ita mss.; editi autem, « persaepe sine dubio. » Ibidem libb. editi, « atque ejus jussa pronuntiat. » Mss. ut in nostro textu.

"Through which without doubt." So the manuscripts; but the printed editions, "very often without doubt." At the same place the printed books read "and proclaims his commands." The manuscripts read as in our text.

(printed under page 105)

(61) ‹anchor: corda decipere› · call in col 201

Decipere. Ita mss.; editi vero, « surripere. »

"Decipere" ("to deceive"). So the manuscripts; but the printed editions, "surripere" ("to steal away").

(printed under page 105)

(62) ‹anchor: ac mendacia› · call in col 201

Mendacia. Sic mss.; editi vero, « dementiam. » Paulo post libb. editi, « si hunc quem fatentur Deum, alium esse Deum quam creatorem Deum dicunt, visibilem. » Mss. ut in nostro textu.

"Mendacia" ("lies"). So the manuscripts; but the printed editions, "dementiam" ("madness"). A little later the printed books read "if this one whom they confess as God, they say is another God than God the creator, visible." The manuscripts read as in our text.

(printed under page 105)

Page

running head: LIBER SECUNDUS
marginal letters: A Dei quod ante; B promissionem legis amplectens; C autem Deus quem; D teria est, invenietur
old-edition numerals: 86 after visibilis est,
other: Latin only, no Greek printed

PG 11:202

si ex materia sit , materia autem sine dubio corruptibilis est , erit ergo jam secundum illos corruptibilis Deus. Rursum quoque interrogabimus eos : Materia facta est an ingenita , id est infecta ? Et siquidem dixerint quia infecta est, id est ingenita , requiremus ab eis si materiae pars quidem alia Deus , alia autem pars mundus est. Si vero responderint de materia quia facta est, sine dubio consequetur, ut eum quem Deum dicunt, factum esse fateantur ; quod utique nec ipsorum, nec nostra ratio admittit. Sed dicent : Invisibilis est Deus. Et quid agetis ?

He is out of matter, and matter without doubt is corruptible, God will therefore now according to them be corruptible. Again also we shall ask them: Was matter made, or is it unbegotten, that is, unmade? And if indeed they shall say that it is unmade, that is, unbegotten, we shall inquire of them whether one part of matter is God and another part is the world. But if they shall answer concerning matter that it was made, without doubt it will follow that they confess Him Whom they call God to have been made; which assuredly neither their reason nor ours admits. But they will say: God is invisible. And what will you do?

Si invisibilem eum esse dicitis per naturam , neque Salvatori debet esse visibilis.

If you say that He is invisible by nature, neither ought He to be visible to the Saviour.

HIERONYMI INTERPRET.

Jerome's translation.

Restat ut invisibilis sit Deus ; si autem invisibilis per naturam est , neque Salvatori visibilis erit.

It remains that God is invisible; and if He is invisible by nature, neither will He be visible to the Saviour.

Quinimo et videri Deus Pater Christi dicitur , quoniam « qui videt, inquit, Filium , videt et Patrem . » Quod utique vos vehementer angustat , a nobis vero rectius non pro videndo , sed pro intelligendo sentitur. Qui enim intellexerit Filium, intelliget et Patrem. Hoc ergo modo Moyses etiam Deum vidisse putandus est, non carnalibus oculis eum intuens, sed visu cordis ac sensu mentis intelligens, et hoc ex parte aliqua. Manifestum enim est quia, « Faciem, inquit , meam non videbis (scilicet qui Moysi responsa praebebat) , sed posteriora mea . » Quae utique cum eo sunt intelligenda sacramento , quo intelligi convenit dicta divina , abjectis profecto illis et spretis anilibus fabulis quae de anterioribus Dei ab imperitis posterioribusque finguntur. Neque sane quis nos impium aliquid sensisse arbitretur, quod diximus quia nec Salvatori visibilis est Pater : consideret quali distinctione adversus haereticos agentes utimur. Diximus enim quod aliud sit videre et videri , et aliud nosse et nosci, vel cognoscere atque cognosci. Igitur videre et videri corporum res est ; quod utique nec Patri nec Filio , nec Spiritui sancto inter se invicem competenter aptabitur. Natura enim Trinitatis modum visionis excedit, his quae in corpore sunt , id est omnibus reliquis creaturis qualitatem inter se invicem visionis indulgens ; incorporeae vero naturae et principaliter intellectuali, nihil aliud convenit nisi nosse vel nosci , sicut et Salvator ipse

Nay rather, God the Father of Christ is even said to be seen, since "he that sees the Son," He says, "sees the Father also." (John 14:9) Which assuredly presses you hard, whereas by us it is more rightly understood not of seeing, but of understanding. For he who has understood the Son will understand the Father also. In this way, therefore, Moses also is to be thought to have seen God, not beholding Him with carnal eyes, but understanding Him by the vision of the heart and the perception of the mind, and this in some part. For it is manifest that He (namely, He Who gave the ordinances to Moses) says: "You shall not see My face, but My back parts." (Exod. 33:23) Which things assuredly are to be understood with that mystical sense with which it is fitting that divine sayings be understood, casting away in truth and despising those old wives' fables which are devised by the unskilful concerning the front and back parts of God. Nor indeed let anyone think that we have conceived anything impious because we have said that the Father is not visible even to the Saviour: let him consider what kind of distinction we use in arguing against the heretics. For we have said that it is one thing to see and be seen, and another to know and be known, or to comprehend and be comprehended. To see and be seen, therefore, is a property of bodies; which assuredly will not suitably be applied either to the Father, or to the Son, or to the Holy Spirit in relation to one another. For the nature of the Trinity transcends the measure of vision, granting to those that are in a body, that is, to all the remaining creatures, the quality of vision in relation to one another; whereas to an incorporeal and chiefly intellectual nature nothing else is fitting than to know or be known, just as the Saviour Himself also

Editors' notes and page, col. 202

Footnotes

(63) ‹anchor: not visible› · call in col 202

Quia. Deest in antea editis, sed habetur in mss. Ibidem libb. editi, « pars aliqua Deus, pars autem mundus est. » Mss. ut in nostro textu.

"Quia" ("that"). It is missing in the earlier editions, but is found in the manuscripts. At the same place the printed books read "God is some part, but the world is a part." The manuscripts read as in our text.

(printed under page 105)

(64) ‹anchor: not visible› · call in col 202

Mss., « fateantur. » Libb. editi, « confiteantur. »

The manuscripts, "fateantur" ("let them admit"). The printed books, "confiteantur" ("let them confess").

(printed under page 105)

(65) ‹anchor: not visible› · call in col 202

Restat ut invisibilis, etc. Ex Hieronymi epist. 94 ad Avitum. Vide Huetium Origenianorum lib. II, quaest. 2, num. 17 et 18.

"It remains that [he is] invisible," etc. From Jerome's letter 94, to Avitus. See Huet, Origeniana book II, question 2, numbers 17 and 18.

(printed under page 105)

(66) ‹anchor: not visible› · call in col 202

Sic omnes codd. mss.; libb. editi, « quo utique nos quidam vehementer angustant. »

So all the manuscript codices; the printed books, "by which surely certain people press us hard."

(printed under page 105)

(67) ‹anchor: quali distinctione› · call in col 202

Sic mss.; editi perperam, « neque sane nos impium aliquid sensisse arbitremur... considerent quali distinctione. »

So the manuscripts; the printed editions wrongly, "nor indeed let us think that we have held anything impious... let them consider with what distinction."

(printed under page 105)

(68) ‹anchor: est omnibus› · call in col 202

Sic mss.; libb. editi, « his qui in corpore sunt, idem omnibus. »

So the manuscripts; the printed books, "to those who are in the body, the same to all."

Scripture references (superscript calls in cols 201–202) ⁸¹ Rom. I, 1-4. ⁸² I Cor. IX, 9, 10. ⁸³ Ephes. VI, 2, 3. ⁸⁴ Joan. I [print unclear], 18. ⁸⁵ Coloss. I, 15. ⁸⁶ Joan. XIV, 9. ⁸⁷ Exod. XXXIII, 23.

81: Romans 1:1–4. 82: 1 Corinthians 9:9, 10. 83: Ephesians 6:2, 3. 84: John 1 [print unclear]:18. 85: Colossians 1:15. 86: John 14:9. 87: Exodus 33:23.

(printed under page 105)

Page

running head: BER SECUNDUS.
marginal letters: A si ex materia; B visibilis.; C jectis profecto illis; D venit nisi nosse
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 11:203

pronuntiat dicens , quia « nemo novit Filium nisi Pater , neque Patrem quis novit nisi Filius, et cui voluerit Filius revelare . » Manifestum ergo est quia non dixit , nemo vidit Patrem nisi Filius , sed « nemo novit Patrem nisi Filius . »

declares, saying that "no one knows the Son save the Father, neither does anyone know the Father save the Son, and he to whom the Son shall will to reveal Him." (Matt. 11:27) It is manifest, therefore, that He did not say, no one has seen the Father save the Son, but, "no one knows the Father save the Son."

4. Si vero propter illa quae dicuntur in Veteri Testamento , quod irascitur Deus vel poenitet , vel si qua alia humani affectus passio designatur, materiam sibi ad confutandos nos praeberi putant, affirmantes penitus impassibilem Deum, atque his omnibus carentem affectibus sentiendum ; ostendendum est eis etiam in evangelicis parabolis haberi similia cum dicit , quia is qui plantavit vineam et locavit eam colonis , qui coloni missos ad se servos interemerunt, ad ultimum etiam filium ad se missum occiderunt, iratus dicitur abstulisse vineam ab eis, et malos colonos male perditum dedisse , et vineam colonis aliis tradidisse qui redderent ei fructum in tempore suo . Sed et illos cives qui profecto patrefamilias accipere sibi regnum , legatos miserunt post eum dicentes : « Nolumus eum regnare super nos , » impetrato regno regressus paterfamilias et iratus interfici coram se jubet , et civitatem eorum igne consumit. Sed et nos sive in Vetere Testamento, sive in Novo cum de ira Dei legimus , non secundum litteram quae dicuntur advertimus , sed spiritalem intellectum requirimus in talibus , ut ita sentiamus sicut intelligere de Deo dignum est. De quibus secundum parvitatem sensus nostri cum secundi psalmi exponeremus illum versiculum in quo ait : « Tunc loquetur ad eos in ira sua, et in furore suo conturbabit eos , » prout potuimus, qualiter hoc intelligi deberet ostendimus.

4. But if on account of those things which are said in the Old Testament—that God is angry or repents, or if any other passion of human affection is designated—they think that matter is afforded them for confuting us, affirming that God must be thought of as wholly impassible and devoid of all these affections, it must be shown to them that similar things are contained in the Gospel parables also, when He says that he who planted a vineyard and let it out to husbandmen, which husbandmen slew the servants sent to them, and at last killed even his son sent to them, is said in anger to have taken away the vineyard from them, and to have given the wicked husbandmen to a wicked destruction, and to have handed over the vineyard to other husbandmen who should render him the fruit in its season (Matt. 21:33–41). Moreover, as for those citizens who, when the householder had gone away to receive for himself a kingdom, sent ambassadors after him saying: "We will not have this man to reign over us," (Luke 19:14) the householder, returning after having obtained the kingdom, in anger commands them to be slain before him, and consumes their city with fire. And we also, whether in the Old Testament or in the New, when we read of the anger of God, do not attend according to the letter to the things that are said, but seek a spiritual understanding in such matters, so that we may think in such a way as it is worthy to understand concerning God. Concerning which things, according to the smallness of our understanding, when we were expounding that verse of the second Psalm in which it says: "Then shall He speak unto them in His anger, and in His fury shall He trouble them," (Ps. 2:5) we showed, according as we were able, how this ought to be understood.

CAPUT V.

Chapter V.

De justo et bono.

On the just and the good.

1. Verum quoniam movet etiam istud quosdam quod principes istius haeresis divisionem quamdam fecisse sibi videntur , qua dixerunt aliud esse justum, aliud bonum, et hac divisione in divinitate etiam usi sunt, affirmantes bonum quidem Deum esse Patrem Domini nostri Jesu Christi, et non justum, justum vero legis et prophetarum Deum, nec tamen bonum ; huic quaestioni respondere quam potuero breviter necessarium puto. Existimant igitur bonitatem affectum talem quemdam esse , quod bene fieri omnibus debeat etiamsi indignus sit is cui beneficium datur , nec bene consequi mereatur ; sed, ut mihi videtur, non recte usi sunt

1. But since this also moves some, that the leaders of this heresy seem to have made for themselves a certain division whereby they have said that the just is one thing and the good another, and have used this division in the Godhead as well, affirming that the Father of our Lord Jesus Christ is indeed a good God, and not just, whereas the God of the law and the prophets is just, and yet not good; I think it necessary to answer this question as briefly as I can. They suppose, therefore, that goodness is a certain disposition of such a kind that good ought to be done to all, even if he to whom the benefit is given be unworthy and do not deserve to obtain good; but, as it seems to me, they have not rightly used

Editors' notes and page, col. 203

Footnotes

(69) ‹anchor: not visible› · call in col 203

Sed nemo novit Patrem nisi Filius. Desiderantur in antea editis, sed in omnibus habentur mss.

"But no one knows the Father except the Son." These words are wanting in the earlier editions, but are found in all the manuscripts.

(printed under page 106)

(70) ‹anchor: not visible› · call in col 203

Ita mss. Libb. editi, « sentiendi. »

So the manuscripts. The printed books, "sentiendi" ("of perceiving").

(printed under page 106)

(71) ‹anchor: not visible› · call in col 203

Libb. editi, « iratus Dominus dicitur... male perdidisse... redderent ei fructus. » Mss. ut in nostro textu.

The printed books, "the Lord is said, angered... to have destroyed miserably... that they might render him the fruits." The manuscripts read as in our text.

(printed under page 106)

(72) ‹anchor: not visible› · call in col 203

Ita mss. Alias, « ingressus. » Ibidem mss., « igne consumit. » Libb. editi, « igne consumi. »

So the manuscripts. Elsewhere, "ingressus" ("having entered"). At the same place the manuscripts read "consumes with fire"; the printed books, "to be consumed with fire."

(printed under page 106)

(73) ‹anchor: in quo ait› · call in col 203

In quo ait. Desiderantur in antea editis, sed habentur in mss.

"In which he says." These words are wanting in the earlier editions, but are found in the manuscripts.

(printed under page 106)

(74) ‹anchor: cui beneficium› · call in col 203

Mss., « beneficium. » Libb. editi, « benefactum. »

The manuscripts, "beneficium" ("benefit"). The printed books, "benefactum" ("good deed").

(printed under page 106)

Page

running head: ORIGENIS ΠΕΡΙ ΑΡ
marginal letters: A pronuntiat dicens ,; B ad se missum; C psalmi exponeremus illum; D potuero breviter necessarium
old-edition numerals: 87 after debeat
other: Latin only, no Greek printed

PG 11:204

tali definitione, putantes non fieri bene huic cui austerum vel triste aliquid infertur. Justitiam vero putarunt affectum esse talem qui unicuique prout meretur retribuat. Sed et in hoc rursum definitionis suae sensum non recte interpretantur. Putant enim quia quod justum est malis mala faciat, bonis bona, id est, ut secundum sensum ipsorum justus malis non videatur bene velle , sed velut odio quodam ferri adversus eos ; et colligunt sicubi forte in Scripturis Veteris Testamenti inveniunt historiam referentem , verbi gratia de diluvii poenis, et eorum qui in eo exstincti referuntur, vel cum Sodoma et Gomorrha ignei sulphureique imbris vastatione depopulantur, vel cum in deserto pro peccatis suis omnes decidunt , ita ut nullus ex his qui de Aegypto fuerant profecti, inveniatur terram repromissionis intrare praeter Jesum et Caleb . De Novo autem Testamento misericordiae ac pietatis congregant verba, quibus a Salvatore discipuli informantur , et quibus pronuntiari videtur, quia nemo sit bonus praeter unum Deum Patrem ; et per hoc ausi sunt bonum quidem nominare Patrem Salvatoris Jesu Christi, alium autem esse dicunt mundi Deum, quem justum eis , non etiam bonum placuit appellare.

such a definition, thinking that good is not done to him upon whom something stern or sorrowful is brought. And justice they have thought to be a disposition such as renders to each one according as he deserves. But in this again they do not rightly interpret the meaning of their own definition. For they think that what is just does evil to the evil and good to the good—that is, that according to their meaning the just one does not seem to wish well to the evil, but is borne against them as it were by a certain hatred; and they gather together wherever perchance in the Scriptures of the Old Testament they find a history relating, for example, the punishments of the deluge and of those who are related to have been destroyed in it, or when Sodom and Gomorrah are laid waste by the devastation of a fiery and sulphurous rain, or when in the wilderness all fall on account of their sins, so that none of those who had set out from Egypt is found to enter the land of promise save Joshua and Caleb (Num. 14:30). From the New Testament, on the other hand, they gather words of mercy and loving-kindness by which the disciples are instructed by the Saviour, and by which it seems to be declared that none is good save one, God the Father; and thereby they have ventured to call the Father of the Saviour Jesus Christ good indeed, while they say that the God of the world is another, Whom it has pleased them to call just, and not also good.

2. A quibus primo illud exigendum puto, si secundum suam definitionem justum possunt ostendere conditorem punientem pro meritis vel eos qui diluvii tempore perierunt, vel Sodomitas, vel eos qui ex Aegypto profecti fuerant, cum videamus interdum multo nequiora et scelestiora committi flagitia quam fuerint illa pro quibus hi quos supra diximus interempti sunt, nondum tamen videmus unumquemque peccantium poenam luere meritorum ; nunquidnam bonum dicent effectum eum qui aliquando justus erat? An potius illud putabunt, quod justus quidem est nunc, sed patienter fert humana delicta, tunc vero nec justus quidem erat qui innocentes parvulos et lactentes simul cum immanibus et impiis gigantibus exstinguebat? Sed haec ita sentiunt, quia nihil audire ultra litteram norunt ; alioquin ostendant quomodo justum est secundum litteram, in tertiam et quartam progeniem parentum reddi peccata in sinum filiorum, et in filiorum ipsorum filios post ipsos . A nobis autem talia ista non secundum litteram intelliguntur, sed sicut Ezechiel docuit parabolam eam dicens , requirimus quid significet introrsus ipsa parabola. Sed et illud debent ostendere, quomodo justus sit, et

2. Of whom I think this must first be demanded, whether according to their definition they can show the Creator to be just in punishing according to their deserts either those who perished at the time of the deluge, or the Sodomites, or those who had set out from Egypt, when we sometimes see much more wicked and morecriminal enormities committed than those were for which these of whom we have spoken above were destroyed, and yet we do not yet see each of the sinners paying the penalty of his deserts: will they say that He Who once was just has become good? Or will they rather suppose this, that He is indeed just now, but patiently bears human offences, whereas then He was not even just when He destroyed innocent little ones and sucklings together with monstrous and ungodly giants? But they think thus of these things because they know how to hear nothing beyond the letter; otherwise let them show how it is just according to the letter that unto the third and fourth generation of parents sins are rendered into the bosom of the children, and unto the children's children after them (Exod. 20:5; Deut. 5:9; Jer. 32:18). By us, however, such things as these are not understood according to the letter, but just as Ezekiel taught when he called it a parable (Ezek. 18:2–3), we inquire what the parable itself inwardly signifies. Moreover, they ought to show this also, how He is just, and

Editors' notes and page, col. 204

Footnotes

(75) ‹anchor: not visible› · call in col 204

Omnes. Sic mss.; editi, « mortui. » Ibidem libb. editi, « terram promissionis intrasse. » Mss. ut in nostro textu.

"Omnes" ("all"). So the manuscripts; the printed editions, "mortui" ("the dead"). At the same place the printed books read "to have entered the land of promise." The manuscripts read as in our text.

(printed under page 106)

(76) ‹anchor: non etiam bonum› · call in col 204

Non etiam bonum. Ita mss.; libb. editi, « et non solum bonum. »

"Not also good." So the manuscripts; the printed books, "and not only good."

(printed under page 106)

(77) ‹anchor: bonum dicent› · call in col 204

Mss., « dicent. » Editi, « dicunt. »

The manuscripts, "dicent" ("will they say"). The printed editions, "dicunt" ("they say").

(printed under page 106)

(78) ‹anchor: impiis gigantibus› · call in col 204

Gigantibus. Deest in editis, sed habetur [in] mss. Mox mss., « ultra litteram. » Libb. « praeter litteram. »

"Gigantibus" ("giants"). It is missing in the printed editions, but is found in the manuscripts. Just after, the manuscripts read "beyond the letter"; the books, "besides the letter."

Scripture references (superscript calls in cols 203–204) ⁸⁸ Matth. XI, 27. ⁸⁹ Matth. XX [as printed]. ⁹⁰ Luc. XIX, 14. ⁹¹ Psal. II, 5. ⁹² Gen. VII, 19. ⁹³ Deut. V, 9. ⁹⁴ Ezech. XVIII, 3.

88: Matthew 11:27. 89: Matthew 20 [as printed]. 90: Luke 19:14. 91: Psalm 2:5. 92: Genesis 7:19. 93: Deuteronomy 5:9. 94: Ezekiel 18:3.

(printed under page 106)

Page

running head: GENIS ΠΕΡΙ ΑΡΧΩΝ
marginal letters: A tali definitione, putantes; B Aegypto fuerant profecti,; C qui ex Aegypto; D liorum ipsorum filios
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 11:205

pro meritis unicuique retribuens, qui punit terrenos et diabolum, cum nihil dignum poena commiserint. Non enim poterant (si secundum istos naturae malae et perditae erant) aliquid boni agere. Nam et quod judicem eum dicunt, non tam gestorum, quam naturarum judex videtur; quippe si natura mala benefacere non potest, nec bona male. Tum deinde eum quem bonum dicunt, si ad omnes bonus est, sine dubio et ad eos qui perituri sunt bonus est ; et quomodo non eos salvat? Si non vult, jam non erit bonus ; si vult et non potest, omnipotens non erit. Quin potius audiant in Evangeliis Patrem Domini nostri Jesu Christi ignem praeparantem diabolo et angelis ejus . Et quomodo istud opus tam poenale quam triste secundum sensum istorum boni Dei videbitur? Sed et ipse Salvator boni Dei Filius in Evangeliis protestatur et dicit, « quia si signa et prodigia facta fuissent in Tyro et Sidone, olim in sacco et cinere sedentes poenitentiam egissent . » Et cum proximus utique ipsis urbibus accessisset, ac fines earum fuisset ingressus , cur , quaeso, declinat civitates istas ingredi, et praestare eis signorum et prodigiorum copiam, si eas his gestis in sacco et cinere certum erat acturas esse poenitentiam? Quod utique cum non facit, sine dubio perditioni eas relinquit, quas malae et perditae naturae non esse ipse Evangelii sermo indicat qui eas potuisse poenitere designat. Sed et in quadam Evangelii nihilominus parabola ingrediens rex videre discumbentes qui fuerant invitati, vidit quemdam non indutum nuptialibus indumentis, et ait ei : « Amice, quomodo huc intrasti non habens indumentum nuptiale? Tunc ait ministris : Ligantes ei manus et pedes mittite eum foras in tenebras exteriores, ibi erit fletus et stridor dentium . » Dicant nobis quis est iste rex qui ingressus est videre discumbentes, et inveniens inter eos quemdam sordidis indumentis, jubet eum vinctum per ministros suos in exteriores tenebras detrudi. Nunquidnam ille est quem justum dicunt? Et quomodo bonos ac malos jusserat invitari , nec merita a ministris sciscitari praeceperat? Per quod utique non justi alicujus, ut isti dicunt, et pro meritis retribuentis, sed erga omnes indiscretae benignitatis indicatur affectus. Si vero necesse est hoc de bono Deo, id est vel de Christo, vel de Patre Christi intelligi, quid aliud est quod justo Dei judicio objiciunt

rendering to each one according to his deserts, Who punishes earthly men and the devil when they have committed nothing worthy of punishment. For they could not (if according to these men they were of an evil and lost nature) do anything good. For even in calling Him a judge, He seems to be a judge not so much of deeds as of natures; inasmuch as if an evil nature cannot do well, neither can a good one do ill. Then, further, as for Him Whom they call good, if He is good towards all, without doubt He is good also towards those who are going to perish; and how does He not save them? If He does not will to, He will no longer be good; if He wills to and cannot, He will not be almighty. Nay rather, let them hear in the Gospels the Father of our Lord Jesus Christ preparing fire for the devil and his angels (Matt. 25:41). And how will that work, as penal as it is sorrowful, seem according to the meaning of these men to belong to the good God? Moreover, the Saviour Himself, the Son of the good God, protests in the Gospels and says that "if the signs and wonders had been done in Tyre and Sidon, they would long ago have repented sitting in sackcloth and ashes." (Matt. 11:21) And when He had come very near to those cities, and had entered their borders, why, I ask, does He decline to enter those cities and to afford them an abundance of signs and wonders, if it was certain that when these were done they would repent in sackcloth and ashes? When assuredly He does not do this, He without doubt leaves them to perdition, although the very word of the Gospel which indicates that they could have repented shows that they were not of an evil and lost nature. And in a certain parable of the Gospel as well, a king coming in to see the guests who had been invited saw a certain man not clothed in wedding garments, and said to him: "Friend, how did you come in hither not having a wedding garment? Then he says to the servants: Bind his hands and feet, and cast him out into the outer darkness; there shall be weeping and gnashing of teeth." (Matt. 22:12–13) Let them tell us who this king is who came in to see the guests, and finding among them a certain man in filthy garments, commands him to be bound by his servants and thrust down into the outer darkness. Is he perchance the one Whom they call just? Then how had he commanded both good and bad to be invited, and had not bidden their deserts to be inquired into by his servants? By which assuredly is indicated the disposition not of some just one, as these men say, rendering according to deserts, but of an indiscriminate kindness towards all. But if this must be understood of the good God, that is, either of Christ or of the Father of Christ, what else is there which they object to the just judgement of God

Editors' notes and page, col. 205

Footnotes

(79) ‹anchor: sensum istorum› · call in col 205

Sic mss. Alias, « tam poenale, tam triste secundum sensum eorum. »

So the manuscripts. Elsewhere, "so penal, so grim, according to their sense."

(printed under page 107)

(80) ‹anchor: fuisset ingressus› · call in col 205

Ac fines earum fuisset ingressus. Haec desunt in antea editis, sed habentur in omnibus mss.

"And had entered their borders." These words are missing in the earlier editions, but are found in all the manuscripts.

(printed under page 107)

(81) ‹anchor: perditae naturae› · call in col 205

Sic recte mss.; libb. editi, « vitae. » Paulo post mss., « huc intrasti. » Libb. editi, « introisti huc. »

So, rightly, the manuscripts; the printed books, "vitae" ("of life"). A little later the manuscripts read "huc intrasti" ("you came in here"); the printed books, "introisti huc" ("you went in here").

(printed under page 107)

(82) ‹anchor: jusserat invitari› · call in col 205

Ita mss. Libb. editi, « nunquid non ille est... invitare jusserat. »

So the manuscripts. The printed books, "is it not he... had ordered to invite."

(printed under page 107)

(83) ‹anchor: not visible› · call in col 205

Sic mss. Libb. editi : « Quid illud est quod justo Dei judicio objicitur? Imo quid tale est quod in Deo legis criminatur? »

So the manuscripts. The printed books: "What is that which is objected against the just judgement of God? Nay, what is there of such a kind that is charged against the God of the law?"

(printed under page 107)

Page

running head: LIBER SECUNDU
marginal letters: A pro meritis unicuique; B Dei videbitur? Sed; C dam non indutum; D dicatur affectus. Si
old-edition numerals: (none)
other: Latin only, no Greek printed; obji- split at column break
other: the word objiciunt was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 206

PG 11:206

; imo quid tale est quod in Deo legis criminantur , quale est ut eum qui ab his servis quos miserat vocare bonos et malos, fuerat invitatus, juberet pro sordidioribus indumentis vinctum manibus pedibusque in exteriores tenebras praecipitari?

; nay rather, what is there such that they accuse in the God of the law, as that he should command one who had been invited by those servants whom he had sent to call good and bad, on account of filthier garments to be bound hand and foot and cast headlong into the outer darkness?

3. Et haec quidem sufficere debent quae ex auctoritate assumpsimus Scripturarum ad refellenda ea quae haeretici obtendere solent. Non tamen indecens videbitur, si etiam ex ratione ipsius consequentiae paucis agamus cum eis. Interrogamus ergo eos si norunt quae ratio apud homines virtutis ac malitiae habeatur, et si videtur consequens esse, ut virtutes dicamus in Deo, vel, ut ipsis videtur, in duobus istis diis. Respondeant hoc quoque : si videtur eis bonitas virtus esse aliqua, quod puto sine dubio fatebuntur, quid etiam dicent de justitia? Nunquam profecto, ut mihi videtur, ita desipient, ut justitiam negent esse virtutem. Ergo si bonum virtus, et justitia virtus est, sine dubio justitia bonitas est . Si vero dixerint non esse bonum justitiam, superest ut aut malum sit, aut indifferens. Et quidem dicentibus malum esse justitiam respondere ineptum puto. Videbor enim vel insanis sermonibus, vel mente motis hominibus respondere. Malum enim quomodo videbitur id quod bonis bona retribuere potest, sicut etiam ipsi fatentur? Si vero indifferens dixerint, consequens est ut cum justitia indifferens sit, et sobrietas et prudentia et omnes reliquae virtutes indifferentes habeantur. Et quid respondebimus Paulo dicenti : « Si qua virtus, si qua laus, haec cogitate quae didicistis, et accepistis, et audistis, et vidistis in me ? » Discant ergo perscrutantes Scripturas divinas, quae sunt singulae virtutes, et non subripiant in hoc quod dicunt, quia is Deus qui unicuique secundum meritum retribuit, odio malorum retribuit malis mala, et non pro eo quod austerioribus curari indigent medicamentis hi qui deliquerunt, et propterea his adhibet ea quae emendationis prospectu ad praesens videntur sensum doloris inferre. Non legunt quid scriptum sit de spe illorum qui in diluvio perempti sunt, de qua spe Petrus ipse in prima Epistola sua ita ait : « Quia Christus mortuus quidem est carne, vivificatus autem spiritu : in quo pergens praedicavit his spiritibus qui in carcere tenebantur, qui increduli fuerant aliquando cum exspectarent Dei patientiam in diebus Noe cum fabricaretur arca, in qua pauci,

3. And these things indeed which we have taken from the authority of the Scriptures ought to suffice for refuting the things which the heretics are wont to allege. Yet it will not seem unfitting if we also argue briefly with them from the reason of logical consequence itself. We ask them, therefore, whether they know what account is held among men of virtue and of wickedness, and whether it seems to follow that we should speak of virtues in God, or, as seems good to them, in these two gods. Let them answer this also: if goodness seems to them to be some virtue, which I think they will without doubt confess, what will they say of justice also? Never assuredly, as it seems to me, will they be so foolish as to deny that justice is a virtue. Therefore, if the good is a virtue, and justice is a virtue, without doubt justice is goodness. But if they shall say that justice is not a good thing, it remains that it is either an evil thing, or indifferent. And to those indeed who say that justice is an evil thing I think it foolish to answer; for I shall seem to be answering either mad speeches or men out of their minds. For how will that seem an evil thing which is able to render good things to the good, just as they themselves also confess? And if they shall say that it is indifferent, it follows that since justice is indifferent, sobriety also and prudence and all the remaining virtues are held to be indifferent. And what shall we answer to Paul when he says: "If there be any virtue, if there be any praise, think on these things, which ye have learned, and received, and heard, and seen in me"? (Phil. 4:8–9) Let them learn, therefore, by searching the divine Scriptures, what each of the virtues is, and let them not practise subterfuge in saying that that God Who renders to each one according to his desert renders evil to the evil out of hatred of the evil, and not because those who have offended need to be healed by sterner remedies, and therefore He applies to them those things which with a view to amendment seem for the present to bring a sense of pain. They do not read what is written concerning the hope of those who were destroyed in the deluge, concerning which hope Peter himself in his first Epistle speaks thus: "Because Christ also died once for sins, the just for the unjust, being put to death indeed in the flesh, but quickened in the spirit: in which also He went and preached unto those spirits that were kept in prison, which aforetime were disobedient, when they waited for the patience of God in the days of Noah, while the ark was a preparing, wherein few,

Editors' notes and page, col. 206

Footnotes

(84) ‹anchor: not visible› · call in col 206

Bonitas virtus. Desiderantur in antea editis, sed habentur in omnibus mss.

"Goodness [is] a virtue." These words are wanting in the earlier editions, but are found in all the manuscripts.

(printed under page 107)

(85) ‹anchor: not visible› · call in col 206

Sine dubio justitia bonitas est. Haec etiam desunt in antea editis, quamvis reperiantur in omnibus mss.

"Without doubt justice is goodness." These words too are missing in the earlier editions, although they are found in all the manuscripts.

(printed under page 107)

(86) ‹anchor: retribuit› · call in col 206

Odio malorum retribuit. Haec quoque desiderantur in antea editis, sed habentur in mss.

"Out of hatred of the wicked he repays." These words too are wanting in the earlier editions, but are found in the manuscripts.

(printed under page 107)

(87) ‹anchor: et propterea› · call in col 206

Ita mss. Libb. editi, « postea. » Paulo post mss., « de qua spe Petrus. » In editis deest, « spe. »

So the manuscripts. The printed books, "postea" ("afterwards"). A little later the manuscripts read "concerning which hope Peter"; in the printed editions "hope" is missing.

(printed under page 107)

(88) ‹anchor: Non legunt› · call in col 206

Vide l. II Origenian., q. 11, n. 7.

See Origeniana book II, question 11, number 7.

Scripture references (superscript calls in cols 205–206) ⁹⁵ Matth. XXV, 41. ⁹⁶ Matth. XI, 21. ⁹⁷ Matth. XXII, 12, 13. ⁹⁸ Phil. IV, 8, 9.

95: Matthew 25:41. 96: Matthew 11:21. 97: Matthew 22:12, 13. 98: Philippians 4:8, 9.

(printed under page 107)

Page

running head: LIBER SECUNDUS.
marginal letters: A ciunt ; imo quid; B bio fatebuntur, quid; C mus Paulo dicenti; D spiritibus qui in
old-edition numerals: 88 before 3.
other: Latin only, no Greek printed; ciunt continues obji- from col 205

PG 11:207

id est octo animae salvae factae sunt per aquam, quod et vos simili forma nunc baptisma salvos facit . » De Sodoma autem et Gomorrha dicant nobis, si credunt creatoris Dei esse propheticas voces, ejus scilicet qui refertur super eos ignis et sulphuris imbrem pluisse : quid dicit de ipsis Ezechiel propheta ? « Restituetur, inquit, Sodoma in antiquum . » Quid autem affligens eos qui poena digni sunt, non pro bono affligit? Qui etiam ad Chaldaeam dicit : « Habes carbones ignis, sede super eos, ipsi erunt tibi adjutorio . » Sed et de his qui in deserto ceciderunt, audiant quid in LXXVII psalmo, qui Asaph superscribitur, referatur ; ait enim : « Cum occideret eos, tunc exquirebant eum . » Non dicit, quia aliis interfectis alii requirebant eum, sed ait quia eorum qui occidebantur talis erat interitus, ut mortificati requirerent Deum. Ex quibus omnibus constat unum eumdemque esse justum et bonum legis et Evangeliorum Deum, et benefacere cum justitia et cum bonitate punire ; quia nec bonum sine justo, nec justum sine bono dignitatem divinae potest indicare naturae. Addemus adhuc etiam hoc, versutiis eorum compellentibus nos : Si aliud est justum quam bonum, quoniam bono malum contrarium est, et justo injustum, sine dubio et injustum aliud erit quam malum ; et sicut justus apud vos non est bonus, ita neque injustus erit malus ; et rursum, sicut bonus non est justus, ita et malus non erit injustus. Cui autem non videtur absurdum, ut Deo quidem bono contrarius sit malus, Deo autem justo quem inferiorem bono dicunt, contrarius nemo sit ? Non enim sicut Satanas est qui malus dicitur, ita est alius aliquis qui dicatur injustus. Quid ergo est? Rescindamus ea quae defendimus. Non enim poterunt dicere, quia malus non etiam injustus sit , et injustus malus. Quod si in istis contrariis indissociabiliter inhaeret vel malo injustitia, vel injustitiae malum, sine dubio et bonus indissociabilis erit justo, et justus bono; ut sicut unam eamdemque nequitiam malitiae et injustitiae dicimus, ita bonitatis ac justitiae virtutem unam eamdemque teneamus.

that is, eight souls, were saved through water, which also in like form, even baptism, now saves you." (1 Pet. 3:18–21) And concerning Sodom and Gomorrah let them tell us, if they believe that the prophetic utterances belong to the Creator God, namely to Him Who is related to have rained upon them a shower of fire and brimstone: what does Ezekiel the prophet say concerning them? "Sodom," he says, "shall be restored to her ancient estate." (Ezek. 16:55) And again, in afflicting those who are worthy of punishment, does He not afflict them for their good? Who also says to Chaldaea: "You have coals of fire; sit upon them: they shall be a help unto you." (Isa. 47:14–15) Moreover, concerning those who fell in the wilderness, let them hear what is related in the seventy-seventh Psalm, which is superscribed to Asaph; for it says: "When He slew them, then they sought Him." (Ps. 77:34) It does not say that when some were slain others sought Him, but it says that the destruction of those who were slain was such that when put to death they sought God. From all which it is established that the just and good God of the law and of the Gospels is one and the same, and that He does good with justice and punishes with goodness; because neither the good without the just, nor the just without the good can indicate the dignity of the divine nature. We shall add this also besides, since their subtleties compel us: If the just is other than the good, since evil is contrary to good, and the unjust to the just, without doubt the unjust also will be other than evil; and just as among you the just is not good, so neither will the unjust be evil; and again, just as the good is not just, so also the evil will not be unjust. And to whom does it not seem absurd that to the good God indeed an evil one is contrary, whereas to the just God, Whom they call lower than the good, no one is contrary? For there is not, just as there is Satan who is called the evil one, so also someone else who is called the unjust one. What then? Let us annul the things which we maintain. For they will not be able to say that the evil one is not also unjust, and the unjust evil. But if in these contraries either injustice inheres inseparably in evil, or evil in injustice, without doubt the good also will be inseparable from the just, and the just from the good; so that just as we speak of one and the same wickedness of malice and of injustice, so we hold the virtue of goodness and of justice to be one and the same.

4. Sed iterum ad Scripturae nos revocant verba proferentes illam suam famosissimam quaestionem. Aiunt namque : Scriptum est, quia « non potest arbor mala fructus bonos facere; ex fructu enim arbor cognoscitur . » Quid ergo aiunt? Qualis arbor sit lex, ex fructibus suis, id est ex praeceptorum sermonibus declaratur. Si enim bona inveniatur lex, sine dubio et qui dedit eam bonus Deus esse creditur. Si vero justa magis quam bona, justus etiam

4. But again they recall us to the words of Scripture, bringing forward that most famous question of theirs. For they say: It is written that "an evil tree cannot bring forth good fruits; for by its fruit the tree is known." (Matt. 7:18; 12:33) What then do they say? Of what sort the tree of the law is, is declared by its fruits, that is, by the words of its precepts. For if the law be found good, without doubt He also Who gave it is believed to be a good God. But if it be just rather than good, God the Lawgiver will also be thought

Editors' notes and page, col. 207

Footnotes

(89) ‹anchor: apud vos› · call in col 207

Sic mss. Libb. editi, « apud nos. » Paulo post mss., « cui autem non videbitur absurdum. » Libb. editi, « quomodo autem non erit absurdum. » Ibidem mss., « quem inferiorem bono dicunt. » Libb. editi, « quem inferiorem bono dicimus. »

So the manuscripts. The printed books, "with us." A little later the manuscripts read "but to whom will it not seem absurd"; the printed books, "but how will it not be absurd." At the same place the manuscripts read "whom they call inferior to the good"; the printed books, "whom we call inferior to the good."

(printed under page 108)

(90) ‹anchor: illam suam› · call in col 207

Suam. Deest in antea editis, sed habetur in mss.

"Suam" ("their"). It is missing in the earlier editions, but is found in the manuscripts.

(printed under page 108)

Page

running head: ORIGENIS ΠΕΡΙ ΑΡΧ
marginal letters: A id est octo; B quia eorum qui; C quem inferiorem bono; D arbor mala fructus
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 11:208

legislator putabitur Deus. Paulus apostolus nulla circuitione usus ait : « Lex ergo bona est, et mandatum sanctum et justum et bonum . » Ex quibus est manifestum, quia Paulus non istorum litteras didicerat qui justum a bono separant , sed ab eo Deo fuerat instructus, et ejus Dei Spiritu fuerat illuminatus, qui simul et sanctus et bonus et justus est ; per cujus ille Spiritum loquens, dicebat mandatum legis esse sanctum, et justum, et bonum. Et ut evidentius supra justitiam et sanctitatem bonitatem magis inesse ostenderet in mandato , repetito sermone, pro his tribus solam protulit bonitatem dicens : « Quod ergo bonum est , mihi mors est? absit . » Sciens quippe bonitatem genus esse virtutum, justitiam vero vel sanctitatem species generis, ideo cum in superioribus genus simul ac species nominasset, repetens sermonem ad solum genus retorsit. Sed et in consequentibus : « Peccatum, inquit, per bonum mihi operatum est mortem . » In quo id per genus concludit, quod superius per species exposuerat. Hoc modo namque intelligendum est etiam illud quod dictum est : « Bonus homo de bono thesauro cordis sui profert bonum, et malus de malo profert malum . » Genus namque assumpsit etiam hic in bono vel malo, ostendens sine dubio in bono homine esse et justitiam et sobrietatem et prudentiam et pietatem et omne quod vel dici bonum vel intelligi potest. Similiter etiam et malum hominem dixit, qui sine dubio esset injustus, et impurus, et impius, et omnia quae per partes hominem malum deformant. Sicut enim s⟨i⟩ne his nequitiis nemo aliquem malum hominem putat, nec esse malus potest, ita et sine illis virtutibus certum est quod nemo putabitur esse bonus. Superest eis adhuc etiam, illud, quod velut proprie sibi datum scutum putant, quod dixit Dominus in Evangelio : « Nemo bonus nisi unus Deus Pater , » dicentes hoc esse proprium vocabulum Patris Christi, qui tamen alius sit a creatore omnium Deo, cui creatori bonitatis nullam dederit appellationem. Videamus ergo si in Veteri Testamento Deus prophetarum et mundi creator ac legislator non dicitur bonus. Et quid est quod in Psalmis dicit : « Quam bonus Israel Deus rectis corde ; » et : « Dicat nunc Israel quoniam bonus, quoniam in saeculum misericordia ejus . » Et in Lamentationibus Jeremiae scriptum est : « Bonus Dominus his qui sustinent eum, animae quaerenti eum . » Sicut ergo bonus in Veteri Testamento frequenter dicitur Deus, ita etiam justus in Evangeliis appellatur Domini

just. Paul the apostle, using no circumlocution, says: "So then the law is good, and the commandment holy, and just, and good." (Rom. 7:12) From which it is manifest that Paul had not learned the letters of those men who separate the just from the good, but had been instructed by that God, and had been illuminated by the Spirit of that God, Who is at once holy and good and just; speaking by Whose Spirit he said that the commandment of the law is holy, and just, and good. And that he might show more clearly that goodness is present in the commandment even above justice and holiness, repeating his statement, instead of these three he brought forward goodness alone, saying: "Did then that which is good become death unto me? God forbid." (Rom. 7:13) For knowing that goodness is the genus of virtues, while justice or holiness are species of the genus, therefore, after he had named in the preceding words the genus together with the species, in repeating his statement he turned back to the genus alone. Moreover, in what follows he says: "Sin through that which is good wrought death in me." (Rom. 7:13) In which he concludes through the genus that which above he had set forth through the species. For in this way is to be understood that also which was spoken: "The good man out of the good treasure of his heart brings forth that which is good, and the evil man out of the evil brings forth that which is evil." (Matt. 12:35) For here also he took the genus in the good or the evil, showing without doubt that in the good man there are both justice, and sobriety, and prudence, and piety, and everything that can either be called or be understood as good. Similarly also he spoke of the evil man, who without doubt is unjust, and impure, and ungodly, and all the things which in detail deform an evil man. For just as without these vices no one thinks anyone an evil man, nor can he be evil, so also without those virtues it is certain that no one will be thought to be good. There still remains for them that also which they think to be as it were a shield peculiarly given to them, namely what the Lord said in the Gospel: "None is good save one, God the Father," (Luke 18:19) saying that this is the proper appellation of the Father of Christ, Who nevertheless is other than God the Creator of all things, to Whom, as Creator, He gave no appellation of goodness. Let us see, therefore, whether in the Old Testament the God of the prophets and Creator and Lawgiver of the world is not called good. What then is that which it says in the Psalms: "How good is the God of Israel to the upright in heart!" (Ps. 72:1) and: "Let Israel now say that He is good, that His mercy endures for ever." (Ps. 117:2) And in the Lamentations of Jeremiah it is written: "The Lord is good unto them that wait for Him, to the soul that seeks Him." (Lam. 3:25) Just as, therefore, God is frequently called good in the Old Testament, so also in the Gospels the Father of our Lord

Editors' notes and page, col. 208

Footnotes

(91) ‹anchor: bono separant› · call in col 208

Sic mss. Libb. editi, « separarent. »

So the manuscripts. The printed books, "separarent" ("they would separate").

(printed under page 108)

(92) ‹anchor: in bono› · call in col 208

Sic mss. Libb. editi, « huic bono. »

So the manuscripts. The printed books, "to this good."

(printed under page 108)

(93) ‹anchor: nemo aliquem› · call in col 208

Sic mss. Libb. editi, « aliquis. »

So the manuscripts. The printed books, "aliquis" ("anyone").

(printed under page 108)

(94) ‹anchor: bonitatis› · call in col 208

Libb. editi, « bonitas.

The printed books, "bonitas" ("goodness").

Scripture references (superscript calls in cols 207–208) ⁹⁹ I Pet. iii, 18, 19, 20, 21. ¹ Ezech. XVI, 53. ² Isa. xlvii, 14, 15. ³ Psalm. lxxvii, 34. ⁴ Matth. VII, 18, et xii, 33. ⁵ Rom. VII, 12. ⁶ Ibid. 13. ⁷ Ibid. ⁸ Matth. XII, 35. ⁹ Luc. XVIII, 19. ¹⁰ Psal. LXXII, 1. ¹¹ Psal. CXVII, 2. ¹² Thren. III, 25.

99: 1 Peter 3:18, 19, 20, 21. 1: Ezekiel 16:53. 2: Isaiah 47:14, 15. 3: Psalm 77:34. 4: Matthew 7:18, and 12:33. 5: Romans 7:12. 6: Ibid. 13. 7: Ibid. 8: Matthew 12:35. 9: Luke 18:19. 10: Psalm 72:1. 11: Psalm 117:2. 12: Lamentations 3:25.

(printed under page 108)

Page

running head: ENIS ΠΕΡΙ ΑΡΧΩΝ
marginal letters: A legislator putabitur Deus.; B ctitatem species generis,; C dixit, qui sine; D Israel Deus rectis
old-edition numerals: 89 before mihi
other: Latin only, no Greek printed

PG 11:209

nostri Jesu Christi Pater. Denique in Evangelio secundum Joannem orans ipse Dominus noster ad Patrem dicit : « Pater juste, et mundus te non cognovit . » Ne forte dicant, quia etiam mundi creatorem pro assumptione carnis Patrem vocabat, et ipsum justum nominabat, excluduntur ab eo sermone qui statim sequitur ; ait enim : « Et mundus te non cognovit. » Secundum ipsos enim solum Deum bonum mundus ignorat. Nam conditorem suum verissime recognoscit, Domino ipso dicente, quia mundus quod suum est diligit. Aperte ergo ille quem putant bonum Deum, justus esse in Evangeliis dicitur. Ex otio sane licebit plura testimonia congregare, sicubi in Novo Testamento Pater Domini nostri Jesu Christi justus appellatur, et etiam in Veteri Testamento coeli et terrae creator bonus dicitur, ut pluribus testimoniis convicti haeretici aliquando forte erubescant.

Jesus Christ is called just. In short, in the Gospel according to John, our Lord Himself praying to the Father says: "O just Father, the world has not known Thee." (John 17:25) Lest perchance they should say that by reason of the assumption of the flesh He called the Creator of the world also Father, and named Him just, they are excluded by that saying which immediately follows; for He says: "And the world has not known Thee." For according to them the world is ignorant only of the good God; for its own Creator it most truly recognizes, since the Lord Himself says that the world loves what is its own. Plainly, therefore, He Whom they think to be the good God is said in the Gospels to be just. At leisure assuredly it will be permitted to gather more testimonies wherever in the New Testament the Father of our Lord Jesus Christ is called just, and in the Old Testament also the Creator of heaven and earth is called good, so that the heretics, convicted by many testimonies, may perhaps at some time blush.

CAPUT VI.

Chapter VI.

De incarnatione Christi.

On the incarnation of Christ.

1. Tempus est his decursis repetere nos de incarnatione Domini et Salvatoris nostri, quomodo vel quare homo fuerit factus. Pro viribus igitur nostris perexiguis considerata ex operum suorum magis quam ex nostri sensus contemplatione, divina natura, intuitisque nihilominus creaturis ejus visibilibus, fide quoque invisibilibus contemplatis, quia non omnia vel oculis videre potest humana fragilitas, vel ratione complecti, pro eo quod omnium rationabilium infirmius et fragilius animal nos homines sumus ; praestantiora enim sunt illa quae vel in coelo, vel super coelos habentur ; superest ut harum omnium creaturarum, et Dei, medium, id est mediatorem quaeramus, quem Paulus apostolus primogenitum omnis creaturae pronuntiat. Videntes quoque nos ea quae de ejus majestate in Scripturis sanctis referuntur, et intuentes quod « imago invisibilis Dei, et primogenitus omnis creaturae dicatur, et quod in ipso creata sunt omnia visibilia et invisibilia, sive throni, sive dominationes, sive principatus, sive potestates, omnia per ipsum et in ipso creata sunt ; et ipse est ante omnes, et omnia illi constant , » qui est caput omnium, solus habens caput Deum Patrem ; scriptum est enim : « Caput autem Christi Deus ; » pervidentes etiam quod scriptum est, quoniam « nemo novit Patrem nisi Filius, neque quis novit Filium nisi Pater ; » (quis enim potest nosse quae sit sapientia, nisi qui genuit eam ? Aut quis ad liquidum quae sit veritas novit nisi veritatis pater? Quis certe universam

1. Having run through these matters, it is time for us to return to the incarnation of our Lord and Saviour, how or why He became man. Having therefore according to our very slight strength considered the divine nature from the contemplation of His works rather than from our own perception, and having beheld nevertheless His visible creatures, and having by faith also contemplated the invisible—because human frailty cannot either see all things with the eyes or embrace them by reason, for the reason that of all rational beings we men are the weaker and frailer living creature, for those that are held to be either in heaven or above the heavens are more excellent—it remains that we should seek the medium, that is, the Mediator, between all these creatures and God, Whom Paul the apostle declares to be the firstborn of every creature. Seeing also the things that are related concerning His majesty in the holy Scriptures, and beholding that He is called "the image of the invisible God, and the firstborn of every creature, and that in Him were created all things visible and invisible, whether thrones, or dominions, or principalities, or powers, all things were created through Him and in Him; and He is before all, and in Him all things consist," (Col. 1:15–17) Who is the head of all, having God the Father alone as His head—for it is written: "And the head of Christ is God" (1 Cor. 11:3)—and perceiving also what is written, that "no one knows the Father save the Son, neither does anyone know the Son save the Father" (Matt. 11:27) (for who can know what wisdom is, save He Who begot her? Or who knows clearly what truth is, save the Father of truth? Who assuredly was able to search out the whole

Editors' notes and page, col. 209

Footnotes

(95) ‹anchor: nostri Jesu› · call in col 209

Nostri. Deest in antea editis, sed habetur in mss.

"Nostri" ("our"). It is missing in the earlier editions, but is found in the manuscripts.

(printed under page 109)

(96) ‹anchor: licebit› · call in col 209

Ita omnes codd. mss., editi vero, « licebat. »

So all the manuscript codices; but the printed editions, "licebat" ("it was permitted").

(printed under page 109)

(97) ‹anchor: et ipse› · call in col 209

Sic mss. Libb. editi, « omnia per ipsum facta sunt et in ipso et ipso, » etc. Paulo post lib. editi, « cum solus habeat caput Deum Patrem. » Mss. « solus habens caput Deum Patrem. »

So the manuscripts. The printed books, "all things were made through him and in him and he," etc. A little later the printed books read "since he alone has God the Father as head." The manuscripts, "alone having God the Father as head."

(printed under page 109)

(98) ‹anchor: quoniam› · call in col 209

Sic mss. Libb. editi, « quomodo. »

So the manuscripts. The printed books, "quomodo" ("how").

(printed under page 109)

Page

running head: LIBER SECUNDUS
marginal letters: A nostri (95) Jesu; B etiam in Veteri; C rationabilium infirmius et; D « Caput autem Christi
old-edition numerals: (none)
other: Latin only, no Greek printed; uni- split at column break
other: the word universam was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 210

PG 11:210

verbi sui naturam, atque ipsius Dei quae ex Deo est, investigare potuit, nisi solus Deus apud quem erat Verbum?) pro certo habere debemus quod hoc Verbum, sive ratio dicenda est, hanc sapientiam, hanc veritatem, nullus alius nisi solus Pater novit, de quo scriptum est : « Ne ipsum quidem mundum capere arbitror libros qui scriberentur ; » de gloria scilicet et majestate Filii Dei. Impossibile namque est litteris committere ea quae ad Salvatoris gloriam pertinent. His igitur tantis ac talibus de natura Filii Dei consideratis, cum summa admiratione obstupescimus quod eminens omnium ista natura exinaniens se de statu majestatis suae homo factus sit, et inter homines conversatus, sicut gratia labiis ejus infusa testatur, et sicut testimonium ei reddit Pater coelestis, et ut signis quoque et prodigiis variis virtutibusque ab eo gestis confirmatur. Qui etiam ante praesentiam suam hanc quam ostendit in corpore, praecursores suos et nuntios adventus sui misit prophetas ; post ascensionem vero suam in coelos, sanctos apostolos divinitatis suae virtute repletos homines vel ex publicanis vel ex piscatoribus imperitos et indoctos circuire fecit orbem terrarum, ut ex omni genere atque ex omnibus populis piorum plebem in se credentium congregarent.

nature of His Word, and of God Himself which is from God, save God alone with Whom the Word was?), we ought to hold for certain that this Word, or reason if He is so to be called, this wisdom, this truth, no one else knows save the Father alone, concerning Whom it is written: "I suppose that even the world itself could not contain the books that should be written;" (John 21:25) concerning the glory, namely, and majesty of the Son of God. For it is impossible to commit to letters those things which pertain to the glory of the Saviour. Having therefore considered things so great and of such a kind concerning the nature of the Son of God, we are struck with the utmost wonder that this nature, pre-eminent above all things, emptying itself from the state of its majesty, became man and conversed among men, as the grace poured into His lips testifies, and as the heavenly Father bears witness to Him, and as is confirmed by the signs also and wonders and various mighty works wrought by Him. Who even before this His presence which He showed in the body sent the prophets as His forerunners and messengers of His coming; and after His ascension into the heavens caused the holy apostles, men taken from publicans or from fishermen, unskilful and unlearned, yet filled with the power of His divinity, to go round about the world, that out of every race and out of all peoples they might gather together a people of the pious believing in Him.

2. Verum ex omnibus de eo miraculis et magnificentiis illud penitus admirationem humanae mentis excedit, nec invenit mortalis intelligentiae fragilitas quomodo sentire vel intelligere possit, quod tanta illa potentia divinae majestatis, ipsum illud Verbum Patris, atque ipsa sapientia Dei, in qua creata sunt omnia visibilia et invisibilia, intra circumscriptionem ejus hominis qui apparuit in Judaea, fuisse credenda sit ; sed et ingressa esse Dei sapientia vulvam feminae, et nasci parvulus, et vagitum emittere ad similitudinem plorantium parvulorum ; tum deinde quod in morte conturbatus refertur, ut ipse etiam profitetur dicens : « Tristis est anima mea usque ad mortem ; » et ad ultimum quod usque ad eam quae inter homines indignissima habetur, adductus est mortem, licet post tertiam surrexerit diem . Cum ergo in eo quaedam ita videamus humana ut nihil a communi mortalium fragilitate distare videantur, quaedam ita divina, ut nulli alii nisi illi primae et ineffabili naturae conveniant deitatis, haeret humani intellectus angustia, et tantae admirationis stupore percussa quo declinet, quid teneat, quo se convertat, ignorat . Si Deum sentiat, mortalem videt ; si hominem

2. Yet of all the miracles and magnificent things concerning Him, this altogether exceeds the wonder of the human mind, nor does the frailty of mortal intelligence find how it can conceive or understand that that so great power of divine majesty, that very Word of the Father, and the very wisdom of God, in which were created all things visible and invisible, is to be believed to have existed within the compass of that man who appeared in Judaea; and more than that, that the wisdom of God entered the womb of a woman, and was born a little child, and uttered a wailing after the likeness of crying infants; and then further, that He is related to have been troubled in death, as He Himself also declares, saying: "My soul is sorrowful even unto death;" (Matt. 26:38) and at the last that He was brought even unto that death which among men is held most shameful, although He rose again after the third day. When therefore we see in Him some things so human that they seem to differ in nothing from the common frailty of mortals, and some things so divine that they befit no other than that first and ineffable nature of deity, the narrowness of human understanding is brought to a stand, and struck with the amazement of so great a wonder knows not whither to turn aside, what to hold, or whither to betake itself. If it thinks of God, it sees a mortal; if it thinks of a man,

Editors' notes and page, col. 210

Footnotes

(99) ‹anchor: not visible› · call in col 210

Solus. Desideratur in antea editis, sed habetur in mss.

"Solus" ("alone"). It is wanting in the earlier editions, but is found in the manuscripts.

(printed under page 109)

(1) ‹anchor: not visible› · call in col 210

His igitur tantis ac talibus. Sic mss. Libb. editi, « his igitur transactis ac talibus. »

"These things, then, so great and of such a kind." So the manuscripts. The printed books, "these things, then, done and of such a kind."

(printed under page 109)

(2) ‹anchor: surrexerit diem› · call in col 210

Ita mss. Alias, « habebatur... licet tertia die resurrexerit. »

So the manuscripts. Elsewhere, "was held... although he rose again on the third day."

(printed under page 109)

(3) ‹anchor: ignorat› · call in col 210

Sic recte mss. Alias, « primo et ineffabili in (continues)

So, rightly, the manuscripts. Elsewhere, "to the first and ineffable in (continues)

Scripture references (superscript calls in cols 209–210) ¹³ Joan. XVII, 25. ¹⁴ Coloss. I, 15, 16, 17. ¹⁵ I Cor. XI, 3. ¹⁶ Matth. XI, 27. ¹⁷ Joan. XXI, 25. ¹⁸ Matth. XXVI, 38.

13: John 17:25. 14: Colossians 1:15, 16, 17. 15: 1 Corinthians 11:3. 16: Matthew 11:27. 17: John 21:25. 18: Matthew 26:38.

(printed under page 109)

Page

running head: BER SECUNDUS.
marginal letters: A versam verbi sui; B et sicut testimonium; C litas quomodo sentire; D lium fragilitate distare
old-edition numerals: 90 after sanctos
other: Latin only, no Greek printed; versam continues uni- from col 209; homi- split at column break
other: the word hominem was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 211

PG 11:211

putet, devicto mortis imperio cum spoliis redeuntem a mortuis cernit. Propter quod cum omni metu et reverentia contemplandum est, ut in uno eodemque ita utriusque naturae veritas demonstretur, ut neque aliquid indignum et indecens in divina illa et ineffabili substantia sentiatur, neque rursum quae gesta sunt, falsis illusa imaginibus existimentur. Quae quidem in aures humanas proferre, et sermonibus explicare, longe vires vel meriti nostri, vel ingenii ac sermonis excedit. Arbitror autem quia etiam sanctorum apostolorum supergrediatur mensuram ; quinimo etiam fortassis totius creaturae coelestium virtutum eminentior est sacramenti istius explanatio. De quo nos non temeritate aliqua, sed quoniam ordo loci deposcit, ea magis quae fides nostra continet, quam quae humanae rationis assertio vindicare solet, quam paucissimis proferemus, suspiciones potius nostras quam manifestas aliquas affirmationes in medium proferentes.

it beholds Him returning from the dead with spoils after conquering the empire of death. Wherefore we must contemplate with all fear and reverence, so that in one and the same Being the truth of each nature may be so demonstrated that neither may anything unworthy and unbecoming be thought of in that divine and ineffable substance, nor again may the things that were done be supposed to have been deluded by false appearances. To utter which things indeed to human ears, and to explain them in words, far exceeds the strength either of our merit, or of our mind and speech. Nay, I think that it surpasses the measure even of the holy apostles; nay more, perhaps the explanation of this mystery is more lofty than the whole creation of the heavenly powers. Concerning which, not out of any rashness, but because the order of the place demands it, we shall set forth in as few words as possible the things that our faith contains rather than those which the assertion of human reason is wont to claim, bringing forward our conjectures rather than any manifest affirmations.

3. Igitur Unigenitus Dei per quem omnia facta esse visibilia et invisibilia in superioribus sermo disputationis edocuit, secundum Scripturae sententiam et fecit omnia, et quae fecit, diligit. Nam cum invisibilis Dei ipse sit imago invisibilis, participationem sui universis rationalibus creaturis invisibiliter praebuit, Ita ut tantum ex eo unusquisque participii sumeret, quanto erga eum dilectionis inhaesisset affectu. Verum cum pro liberi arbitrii facultate varietas unumquemque ac diversitas habuisset animorum, ut alius ardentiore, alius tenuiore et exiliore erga auctorem suum amore teneretur, illa anima de qua dixit Jesus, quia « Nemo auferet a me animam meam ; » ab initio creaturae et deinceps inseparabiliter ei atque indissociabiliter inhaerens, utpote sapientiae et Verbo Dei et veritati ac luci verae, et tota totum recipiens, atque in ejus lucem splendoremque ipsa cedens, facta est cum ipso principaliter unus spiritus, sicut et Apostolus his qui eam imitari deberent, promittit, quia « qui se jungit Domino, unus spiritus est . » Hac ergo substantia animae inter Deum carnemque mediante (non enim possibile erat Dei naturam corpori sine mediatore misceri ) nascitur, ut diximus, Deus homo illa substantia media exsistente, cui utique contra naturam non erat corpus assumere. Sed neque rursus anima illa, utpote substantia rationabilis, contra naturam habuit capere Deum, in quem, ut superius diximus, velut in Verbum et sapientiam et veritatem tota jam cesserat.

3. The Only-begotten of God, therefore, through Whom the discourse of our argument in what precedes has taught that all things visible and invisible were made, according to the declaration of Scripture both made all things and loves what He made. For since He Himself is the invisible image of the invisible God, He invisibly afforded a participation of Himself to all rational creatures, so that each one took so much of participation from Him as was the affection of love with which he had cleaved to Him. But since, according to the faculty of free will, a variety and diversity of minds held each one, so that one was held by a more ardent, another by a slighter and more slender love towards his Author, that soul of which Jesus said, "No one shall take My soul from Me," (John 10:18) cleaving to Him inseparably and indissociably from the beginning of creation and thereafter, as to the wisdom and Word of God and the truth and the true light, and receiving Him wholly with its whole self, and itself passing into His light and splendour, was made with Him principally one spirit, just as the Apostle also promises to those who ought to imitate it, that "he that is joined unto the Lord is one spirit." (1 Cor. 6:17) With this substance of the soul, therefore, mediating between God and the flesh (for it was not possible for the nature of God to be mingled with a body without a mediator), there is born, as we have said, the God-man, that substance being the medium, to which assuredly it was not contrary to nature to assume a body. Nor again, on the other hand, was it contrary to nature for that soul, as a rational substance, to receive God, into Whom, as we have said above, as into the Word and wisdom and truth, it had already wholly passed

Editors' notes and page, col. 211

Footnotes

(4) ‹anchor: quoniam ordo› · call in col 211

Mss. « quoniam. » Alias, « quomodo. »

The manuscripts, "quoniam" ("that"). Elsewhere, "quomodo" ("how").

(printed under page 110)

(5) ‹anchor: superioribus sermo› · call in col 211

Ita mss. Alias, « sunt visibilia, et invisibilia, ut in superioribus. »

So the manuscripts. Elsewhere, "are visible things and invisible, as in what has gone before."

(printed under page 110)

(6) ‹anchor: arbitrii facultate› · call in col 211

Pro liberi arbitrii facultate. Sic mss. Alias deest, « pro ».

"According to the faculty of free will." So the manuscripts. Elsewhere "pro" ("according to") is missing.

(printed under page 110)

(7) ‹anchor: indissociabiliter inhaerens› · call in col 211

Vide l. II Origenian., q. 3, n. 6.

See Origeniana book II, question 3, number 6.

(printed under page 110)

(8) ‹anchor: substantia media› · call in col 211

Vox « media » deest in antea editis, quamvis reperiatur in omnibus mss.

The word "media" ("middle") is missing in the earlier editions, although it is found in all the manuscripts.

(printed under page 110)

Page

running head: ORIGENIS ΠΕΡΙ Α
marginal letters: A nem putet, devicto; B ea magis quae; C habuisset animorum, ut; D exsistente, cui utique
old-edition numerals: (none)
other: Latin only, no Greek printed; nem continues homi- from col 210; ces- split at column break
other: misprint kept as printed: capital "Ita" after "praebuit," (mid-sentence)
other: the word cesserat. was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 212

PG 11:212

Unde et merito pro eo vel quod tota esset in Filio Dei, vel totum in se caperet Filium Dei, etiam ipsa cum ea quam assumpserat carne, Dei Filius et Dei virtus, Christus et Dei sapientia appellatur ; et rursum Dei Filius per quem omnia creata sunt, Jesus Christus et Filius hominis nominatur. Nam et Filius Dei mortuus esse dicitur, pro ea scilicet natura quae mortem utique recipere poterat ; et Filius hominis appellatur, qui venturus in Dei Patris gloria cum sanctis angelis praedicatur. Et hac de causa per omnem Scripturam tam divina natura humanis vocabulis appellatur, quam humana natura divinae nuncupationis insignibus decoratur. Magis enim de hoc quam de ullo alio dici potest, quod scriptum est, quia « erunt ambo in carne una, et jam non sunt duo, sed caro una . » Magis enim Verbum Dei cum anima in carne una esse, quam vir cum uxore, putandum est. Sed et unus spiritus esse cum Deo, cui magis convenit, quam huic animae quae se ita Deo per dilectionem junxit, ut cum eo unus spiritus merito dicatur ?

over. Whence also deservedly, because either it was wholly in the Son of God, or received the Son of God wholly into itself, it itself also, together with that flesh which it had assumed, is called the Son of God and the Power of God, Christ and the Wisdom of God; and again the Son of God, through Whom all things were created, is named Jesus Christ and the Son of man. For the Son of God is also said to have died, in respect namely of that nature which assuredly could admit of death; and He is called the Son of man, Who is proclaimed as about to come in the glory of God the Father with the holy angels. And for this cause throughout the whole of Scripture both the divine nature is called by human names, and the human nature is adorned with the marks of divine appellation. For more of this than of anything else can that be said which is written, that "they twain shall be in one flesh, and now they are not twain, but one flesh." (Gen. 2:24; Mark 10:8) For the Word of God is to be thought to be in one flesh with the soul more than a husband with his wife. Moreover, to whom is it more fitting to be one spirit with God than to this soul which has so joined itself to God through love that it may deservedly be called one spirit with Him?

[Διὰ τοῦτο καὶ ἄνθρωπος γέγονε Χριστὸς, ἐξ ἀνδραγαθήματος τούτου τυχὼν, ὡς μαρτυρεῖ ὁ Προφήτης λέγων · « Ἠγάπησας δικαιοσύνην, καὶ ἐμίσησας ἀνομίαν· διὰ τοῦτο ἔχρισέ σε ὁ Θεὸς, ὁ Θεός σου ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου. » Ἔπρεπε δὲ τὸν μηδέποτε κεχωρισμένον τοῦ μονογενοῦς συγχρηματίσαι τῷ μονογενεῖ καὶ συνδοξασθῆναι αὐτῷ·]

[On this account Christ also became man, having obtained this from His virtuous conduct, as the Prophet bears witness, saying: "Thou hast loved righteousness, and hated iniquity; therefore God, Thy God, hath anointed Thee with the oil of gladness above Thy fellows." (Ps. 44:8) For it was fitting that he who was never separated from the Only-begotten should bear the same title with the Only-begotten and be glorified together with Him.]

Id est : Idcirco et homo factus est Christus suo merito hoc sortitus, ut Propheta testatur dicens : « Dilexisti justitiam, et odisti iniquitatem, propterea unxit te Deus, Deus tuus oleo laetitiae prae participibus tuis. » Decebat enim illum qui nunquam ab Unigenito separatus est, una cum Unigenito (Deum) appellari, et conglorificari.]

That is: On that account Christ also was made man, having obtained this by His own merit, as the Prophet bears witness, saying: "Thou hast loved righteousness, and hated iniquity, therefore God, Thy God, hath anointed Thee with the oil of gladness above Thy fellows." (Ps. 44:8) For it was fitting that he who was never separated from the Only-begotten should together with the Only-begotten be called (God), and be glorified together with Him.]

4. Quod autem dilectionis perfectio, et meriti affectus sinceritas ei hanc inseparabilem cum Deo fecerit unitatem, ita ut non fortuita fuerit, aut cum personae acceptione animae ejus assumptio , sed virtutum suarum ei merito delata, audi ad eam Prophetam dicentem : « Dilexisti justitiam, et odisti iniquitatem ; propterea unxit te Deus, Deus tuus oleo laetitiae prae participibus tuis . » Dilectionis ergo merito ungitur oleo laetitiae, id est anima Christi cum Verbo Dei Christus efficitur. Ungi namque oleo laetitiae, non aliud intelligitur quam Spiritu sancto repleri. Quod autem « prae participibus » dixit, indicat quia non gratia Spiritus sicut prophetis ei data est, sed ipsius Verbi Dei in

4. And that the perfection of love and the sincerity of well-deserving affection made for it this inseparable unity with God, so that the assumption of His soul was not fortuitous or with respect of persons, but conferred upon it by the merit of its own virtues, hear the Prophet saying to it: "Thou hast loved righteousness, and hated iniquity; therefore God, Thy God, hath anointed Thee with the oil of gladness above Thy fellows." (Ps. 44:8) By the merit of love, therefore, it is anointed with the oil of gladness, that is, the soul of Christ together with the Word of God is made Christ. For to be anointed with the oil of gladness is understood to mean nothing else than to be filled with the Holy Spirit. And what he said, "above Thy fellows," indicates that the grace of the Spirit was not given to it as to the prophets, but that of the Word of God Himself in

Editors' notes and page, col. 212

Footnotes

(9) ‹anchor: αὐτῷ› · call in col 212

Διὰ τοῦτο καὶ ἄνθρωπος, etc. Graeca haec repraesentat Justinianus imperator ut erronea ad calcem epistolae ad Menam. De hoc autem Origenis errore vide Origenianorum lib. II, qu. 3, n. 6.

"Therefore also a man," etc. The Emperor Justinian presents this Greek as erroneous at the end of his letter to Menas. On this error of Origen see Origeniana book II, question 3, number 6.

(printed under page 110)

(10) ‹anchor: ad eam› · call in col 212

Ita mss. Alias, « eum, » male.

So the manuscripts. Elsewhere, "eum" ("him"), wrongly.

(printed under page 110)

(11) ‹anchor: Verbo Dei Christus› · call in col 212

Christus. Sic mss. Alias, « unum. »

"Christus" ("Christ"). So the manuscripts. Elsewhere, "unum" ("one").

Scripture references (superscript calls in cols 211–212) ¹⁹ Joan. X, 18. ²⁰ I Cor. VI, 17. ²¹ Gen. II, 24; Marc. X, 8. ²² Psal. XLIV, 8.

19: John 10:18. 20: 1 Corinthians 6:17. 21: Genesis 2:24; Mark 10:8. 22: Psalm 44:8.

(printed under page 110)

Page

running head: IGENIS ΠΕΡΙ ΑΡΧΩΝ
marginal letters: A serat. Unde et; B jam non sunt; C μετόχους σου. »; D qui nunquam ab
old-edition numerals: 91 before cum personae
other: Latin only at top and bottom; Greek fragment with facing Latin versions at C-D; serat continues ces- from col 211

PG 11:213

ea substantialis inerat plenitudo, sicut et Apostolus dixit : « In quo inhabitat omnis plenitudo divinitatis corporaliter . » Denique propter hoc non solum dixit : « Dilexisti justitiam , » sed addit : « Et odisti iniquitatem . » Odisse enim iniquitatem est illud quod Scriptura dicit de eo, quia « peccatum non fecit, nec inventus est dolus in ore ejus ; » et quod ait : « Tentatus per omnia pro similitudine absque peccato . » Sed et ipse Dominus dicit : « Quis vestrum arguet me de peccato ? » Et iterum ipse dicit de se : « Ecce venit princeps mundi hujus, et in me non invenit quidquam . » Quae omnia nullum in eo peccati sensum indicant exstitisse. Quod ut propheta evidentius designaret , quia nunquam in eum iniquitatis sensus intrasset, ait : « Priusquam sciret puer patrem aut matrem vocare , avertit se ab iniquitate . »

it the substantial fulness was present, just as the Apostle also said: "In Whom dwells all the fulness of the Godhead bodily." (Col. 2:9) Finally, on this account he not only said: "Thou hast loved righteousness," but adds: "And hast hated iniquity." (Ps. 44:8) For to hate iniquity is that which Scripture says of Him, that "He did no sin, neither was guile found in His mouth;" (Isa. 53:9; 1 Pet. 2:22) and what it says: "Tempted in all things in like manner without sin." (Heb. 4:15) Moreover the Lord Himself says: "Which of you convicts Me of sin?" (John 8:46) And again He Himself says of Himself: "Behold, the prince of this world comes, and has found nothing in Me." (John 14:30) All which things indicate that no sense of sin existed in Him. That the prophet might indicate this more clearly, that a sense of iniquity had never entered into Him, he says: "Before the child knew how to call father or mother, He turned away from iniquity." (Isa. 8:4; 7:16)

5. Quod si alicui difficile videbitur, pro eo quod rationabilem animam esse in Christo supra ostendimus , cum utique animarum naturam boni malique capacem per omnes disputationes nostras frequenter ostendimus, hoc modo rei hujus explanabitur difficultas. Naturam quidem animae illius hanc fuisse quae est omnium animarum, non potest dubitari ; alioquin nec dici anima potuit, si vere non fuit anima. Verum quoniam boni malique eligendi facultas omnibus praesto est, haec anima quae Christi est, ita elegit diligere justitiam, ut pro immensitate dilectionis inconvertibiliter ei atque inseparabiliter inhaereret, ita ut propositi firmitas, et affectus immensitas, et dilectionis inexstinguibilis calor, omnem sensum conversionis atque immutationis abscinderet, et quod in arbitrio erat positum, longi usus affectu jam versum sit in naturam : ita et fuisse quidem in Christo humana et rationabilis anima credenda est, et nullum sensum vel possibilitatem eam putandum est habuisse peccati.

5. But if this shall seem difficult to anyone, because we have shown above that there is a rational soul in Christ, whereas throughout all our discussions we have frequently shown that the nature of souls is capable of good and evil, the difficulty of this matter will be explained in this way. That the nature indeed of that soul was the same as is that of all souls cannot be doubted; otherwise it could not even be called a soul, if it was not truly a soul. But since the faculty of choosing good and evil is at hand for all, this soul which belongs to Christ so chose to love righteousness that in accordance with the immensity of its love it cleaved to it inconvertibly and inseparably, so that firmness of purpose, and immensity of affection, and an inextinguishable warmth of love cut off every sense of turning and change, and what was placed in free will has by the disposition of long use now been turned into nature: and thus both a human and rational soul must be believed to have existed in Christ, and it must be thought to have had no sense or possibility of sin.

6. Ad pleniorem tamen rei explanationem non videtur absurdum , si etiam similitudine aliqua utamur, licet in re tam ardua, tamque difficili, ne exemplis quidem uti commodis copia est. Tamen ut absque aliquo praejudicio dicamus, ferri metallum capax est frigoris et caloris. Si ergo massa aliqua ferri semper in igne sit posita, omnibus suis poris, omnibusque venis ignem recipiens , et tota ignis effecta, si neque ignis ab ea cesset aliquando, neque ipsa ab igne separetur, nunquidnam dicemus hanc, quae natura quidem ferri massa est,

6. Yet for a fuller explanation of the matter it does not seem absurd if we also make use of some comparison, although in a matter so arduous and so difficult there is no abundance even of suitable examples to use. Nevertheless, to speak without any prejudice, the metal of iron is capable of cold and of heat. If therefore some mass of iron be always placed in the fire, receiving the fire through all its pores and all its veins, and having become wholly fire, if neither the fire ever ceases from it, nor it itself is separated from the fire, shall we ever say that this, which by nature indeed is a mass of iron,

Editors' notes and page, col. 213

Footnotes

(12) ‹anchor: not visible› · call in col 213

Sic mss. Alias, « habitat. »

So the manuscripts. Elsewhere, "habitat" ("dwells").

(printed under page 111)

(13) ‹anchor: not visible› · call in col 213

Sic mss. Alias, « illius est de quo Scriptura dicit : qui.... et de quo scriptum est tentatum. »

So the manuscripts. Elsewhere, "it is of him of whom Scripture says: who.... and of whom it is written, tempted."

(printed under page 111)

(14) ‹anchor: not visible› · call in col 213

Cum. Ita editi. Mss. vero, « quam. »

"Cum" ("when"). So the printed editions. But the manuscripts, "quam" ("than").

(printed under page 111)

(15) ‹anchor: Verum quoniam› · call in col 213

Vide l. II Origenian., q. 3, num. 6.

See Origeniana book II, question 3, number 6.

(printed under page 111)

(16) ‹anchor: quae Christi est› · call in col 213

Ita mss. Alias, « praesto est huic animae quae Christi est. »

So the manuscripts. Elsewhere, "is at hand for this soul which is Christ's."

(printed under page 111)

(17) ‹anchor: inseparabiliter› · call in col 213

Ei atque inseparabiliter. Haec desiderantur in antea editis, quamvis reperiantur in omnibus mss.

"To him and inseparably." These words are wanting in the earlier editions, although they are found in all the manuscripts.

(printed under page 111)

(18) ‹anchor: credenda est› · call in col 213

Sic mss. Libb. editi, « ita ut fuisse quidem... credenda sit. »

So the manuscripts. The printed books, "so that indeed... is to be believed to have been."

(printed under page 111)

(19) ‹anchor: nunquidnam› · call in col 213

Nunquidnam. Ita mss.; editi, « nunquam. »

"Nunquidnam" ("surely not"). So the manuscripts; the printed editions, "nunquam" ("never").

(printed under page 111)

Page

running head: LIBER SECUNDU
marginal letters: A ea substantialis inerat; B sensus intrasset, ait; C biliter (17) inhaereret, ita; D ferri semper in
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 11:214

in igne positam et indesinenter ardentem posse frigus aliquando recipere? Quinimo , quod verius est, magis eam sicut in fornacibus saepe fieri oculis deprehendimus , totam ignem effectam dicimus , quoniam nec aliud in ea nisi ignis cernitur ; sed et si quis contingere atque attrectare tentaverit, non ferri , sed ignis vim sentiet. Hoc ergo modo etiam illa anima quae, quasi ferrum in igne , sic semper in Verbo , semper in sapientia, semper in Deo posita est, omne quod agit, quod sentit , quod intelligit , Deus est ; et ideo nec convertibilis aut mutabilis dici potest , quae inconvertibilitatem ex Verbi Dei unitate indesinenter ignita possedit. Ad omnes denique sanctos calor aliquis Verbi Dei putandus est pervenisse ; in hac autem anima ipse ignis divinus substantialiter requievisse credendus est , ex quo ad caeteros calor aliquis venerit. Denique quod dixit, quia « Unxit te Deus, Deus tuus oleo laetitiae prae participibus tuis , » ostendit quod aliter ista anima oleo laetitiae, id est Verbo Dei et sapientia ungitur, et aliter participes ejus, id est sancti prophetae et apostoli. Illi enim in odore unguentorum ejus cucurrisse dicuntur : ista autem anima vasculum unguenti ipsius fuit, ex cujus fragrantia participantes digni quique prophetae fiebant et apostoli. Sicut ergo aliud est unguenti substantia, aliud odor ejus ; ita aliud est Christus, et aliud participes sui. Et sicut vas ipsum quod substantiam continet unguenti , nullo genere potest aliquid recipere foetoris ; hi vero qui ex odore ejus participant , si se paulo longius a fragrantia ejus removerint, possibile est ut incidentem recipiant foetorem ; ita Christus, velut vas ipsum in quo erat unguenti substantia , impossibile fuit ut contrarium reciperet odorem. Participes vero ejus quam proximi fuerint vasculo , tam odoris erunt participes et capaces.

when placed in the fire and burning incessantly, is able at any time to admit cold? Nay rather, what is truer, just as we often perceive with our eyes happening in furnaces, we say rather that it has become wholly fire, since nothing else is discerned in it save fire; and if anyone attempts to touch and handle it, he will feel the force not of iron, but of fire. In this way, therefore, that soul also which, like iron in the fire, is thus always placed in the Word, always in wisdom, always in God, is God in all that it does, all that it feels, all that it understands; and therefore it can be called neither convertible nor mutable, since by being incessantly kindled from its unity with the Word of God it has possessed inconvertibility. Finally, to all the saints some warmth of the Word of God must be thought to have come; whereas in this soul the divine fire itself must be believed to have rested substantially, from which some warmth has come to the rest. Finally, what he said, "God, Thy God, hath anointed Thee with the oil of gladness above Thy fellows," (Ps. 44:8) shows that this soul is anointed in one way with the oil of gladness, that is, with the Word of God and wisdom, and His fellows, that is, the holy prophets and apostles, in another way. For they are said to have run in the odour of His ointments; whereas that soul was the vessel of the ointment itself, of whose fragrance partaking all the worthy became prophets and apostles. Just as, therefore, the substance of the ointment is one thing, and its odour another, so Christ is one thing, and His fellows another. And just as the vessel itself which contains the substance of the ointment can in no wise admit anything of stench, whereas those who partake of its odour, if they remove themselves a little farther from its fragrance, can possibly admit an approaching stench; so for Christ, as the vessel itself in which was the substance of the ointment, it was impossible to admit a contrary odour. And His fellows, the nearer they have been to the vessel, so much the more will they be partakers and capable of the odour.

7. Arbitror sane etiam Jeremiam prophetam intelligentem quae sit in eo natura Dei sapientiae, quae etiam haec esset quam pro salute mundi susceperat , dixisse : « Spiritus vultus nostri Christus Dominus, cui diximus quod in umbra ejus vivemus in gentibus . » Pro enim eo quod sicut umbra corporis nostri inseparabilis est a corpore, et indeclinabiliter motus ac gestus corporis suscipit et gerit, puto eum animae Christi opus ac motum qui ei inseparabiliter inhaerebat, et pro motu ejus ac voluntate cuncta perpetrabat , ostendere volentem umbram Christi Domini hanc vocasse, in qua

7. Assuredly I think that Jeremiah the prophet also, understanding what the nature of the wisdom of God in Him is, and what this nature also was which He had assumed for the salvation of the world, said: "The Spirit of our countenance, Christ the Lord, of Whom we said that under His shadow we shall live among the nations." (Lam. 4:20) For because, just as the shadow of our body is inseparable from the body, and unswervingly takes up and performs the movements and gestures of the body, I think that, wishing to show the work and movement of the soul of Christ, which cleaved to Him inseparably and accomplished all things according to His movement and will, he called this the shadow of Christ the Lord, under which

Editors' notes and page, col. 214

Footnotes

(20) ‹anchor: not visible› · call in col 214

Sic mss. Alias, « tractare. »

So the manuscripts. Elsewhere, "tractare" ("to handle").

(printed under page 111)

(21) ‹anchor: not visible› · call in col 214

Et sapientia. Desideratur in antea editis, sed habetur in mss.

"And wisdom." It is wanting in the earlier editions, but is found in the manuscripts.

(printed under page 111)

(22) ‹anchor: continet unguenti› · call in col 214

Unguenti. Sic mss. Alias, « et unguentum. »

"Unguenti" ("of ointment"). So the manuscripts. Elsewhere, "and the ointment."

(printed under page 111)

(23) ‹anchor: proximi fuerint› · call in col 214

Sic mss. Alias, « participes vero sui quam propinqui fuerint. »

So the manuscripts. Elsewhere, "but his partakers, the nearer they have been."

Scripture references (superscript calls in cols 213–214) ²³ Coloss. II, 9. ²⁴ Psalm. xliv, 8. ²⁵ Isa. liii, 9. ²⁶ Heb. IV, 15. ²⁷ Joan. VIII, 46. ²⁸ Joan. XIV, 30. ²⁹ Isa. viii, 4; vii, 16. ³⁰ Psalm. xliv, 8. ³¹ Thren. IV, 1 [as printed; the verse is 20].

23: Colossians 2:9. 24: Psalm 44:8. 25: Isaiah 53:9. 26: Hebrews 4:15. 27: John 8:46. 28: John 14:30. 29: Isaiah 8:4; 7:16. 30: Psalm 44:8. 31: Lamentations 4:1 [as printed; the verse is 20].

(printed under page 111)

Page

running head: IBER SECUNDUS.
marginal letters: A in igne positam; B ignis divinus substantialiter; C recipere foetoris ;; D clinabiliter motus ac
old-edition numerals: 92 before 7.
other: Latin only, no Greek printed

PG 11:215

umbra nos viveremus in gentibus. In hujus namque assumptionis sacramento gentes vivunt, quae imitantes eam per fidem veniunt ad salutem. Sed et David dicens : « Memor esto opprobrii mei, Domine, quo exprobraverunt me in commutationem Christi tui, » similia mihi videtur ostendere. Et Paulus quid aliud sentit, cum dicit : « Vita vestra abscondita est cum Christo in Deo ? » Et quidem in alio loco dicit : « An documentum quaeritis ejus qui in me loquitur Christus ? » Et nunc Christum in Deo dicit absconditum. Cujus rei intellectus nisi talis aliquis indicetur, qualem per umbram Christi a propheta significatum esse supra diximus, fortassis etiam hunc sensum humanae mentis excedit. Sed et quamplurima alia in Scripturis divinis de umbrae significantia videmus inserta, ut illud in Evangelio secundum Lucam, cum dicit Gabriel ad Mariam : « Spiritus autem Domini superveniet in te, et virtus Altissimi obumbrabit tibi. » Et Apostolus de lege dicit, quia « similitudini et umbrae deserviunt coelestium » hi qui carnalem habent circumcisionem. Et alibi dicitur : « Nonne umbra est vita nostra supra terram ? » Si ergo et lex quae super terram, umbra est, et in umbra Christi vivimus inter gentes; videndum est ne harum omnium veritas umbrarum in illa revelatione noscatur cum jam non per speculum et in aenigmate, sed facie ad faciem sancti quique gloriam Dei et rerum causas ac veritatem speculari merebuntur. Cujus veritatis accepto jam pignore per Spiritum sanctum, dicebat Apostolus : « Etiam si cognovimus Christum secundum carnem aliquando, sed nunc jam non novimus. » Haec interim nobis ad praesens de rebus tam difficilibus disputantibus, id est de incarnatione et de deitate Christi occurrere potuerunt. Si quis sane melius aliquid poterit invenire, et evidentioribus de Scripturis sanctis assertionibus confirmare quae dicit, illa potius quam haec recipiantur.

shadow we should live among the nations. For in the sacrament of this assumption the nations live, who by imitating it through faith come to salvation. Moreover David also, saying: "Be mindful of my reproach, O Lord, wherewith they have reproached me in the exchange of Thy Christ" (Ps. 88:51–52), seems to me to show like things. And what else does Paul mean when he says: "Your life is hidden with Christ in God" (Col. 3:3)? And indeed in another place he says: "Do you seek a proof of Christ Who speaks in me?" (2 Cor. 13:3). And now he says that Christ is hidden in God. Unless some such understanding of this matter be indicated as we have said above was signified by the prophet through the shadow of Christ, perhaps this sense even exceeds the human mind. Moreover we see very many other things also inserted in the divine Scriptures concerning the signification of a shadow, as that in the Gospel according to Luke, when Gabriel says to Mary: "Now the Spirit of the Lord shall come upon you, and the power of the Most High shall overshadow you" (Luke 1:35). And the Apostle says of the law, that they who have the carnal circumcision "serve unto the likeness and shadow of heavenly things" (Heb. 8:5). And elsewhere it is said: "Is not our life upon earth a shadow?" (Job 8:9). If therefore both the law which is upon earth is a shadow, and we live among the nations in the shadow of Christ, we must see whether the truth of all these shadows may not become known in that revelation when no longer through a mirror and in a riddle, but face to face all the saints shall merit to behold the glory of God and the causes and truth of things. Having already received the pledge of this truth through the Holy Spirit, the Apostle said: "Even though we have known Christ according to the flesh at one time, yet now we know Him so no longer" (2 Cor. 5:16). These things in the meantime have been able to occur to us at present in disputing of matters so difficult, that is, concerning the incarnation and the deity of Christ. If indeed anyone shall be able to find something better, and to confirm what he says by clearer assertions from the holy Scriptures, let those things rather than these be received.

CAPUT VII.

Chapter VII.

De Spiritu sancto.

On the Holy Spirit.

1. Quia ergo post primas illas dissertationes quas de Patre et Filio et Spiritu sancto in initiis secundum quod res poposcerat, exposuimus, visum est rursum repetere nos debere, et ostendere quod Deus idem esset creator mundi, et Pater Domini nostri Jesu Christi, id est legis et prophetarum atque Evangeliorum

1. Since therefore after those first dissertations which we set forth in the beginning concerning the Father and the Son and the Holy Spirit according as the subject had demanded, it seemed that we ought to repeat again, and to show that the same God was creator of the world and Father of our Lord Jesus Christ, that is, of the law and the prophets and the Gospels

Editors' notes and page, col. 215

Footnotes

(24) ‹anchor: not visible› · call in col 215

Ita mss. Alias, « dicitur. »

So the manuscripts. Elsewhere, "dicitur" ("is said").

(printed under page 112)

(25) ‹anchor: not visible› · call in col 215

Sic mss. Alias, « judicetur. » Ibidem libb. editi, « signatum esse supra diximus. Fortassis etiam hoc sensum..... sed et quamplurima alia de Scripturis. » Mss, « significatum esse, » etc., ut in nostro textu.

So the manuscripts. Elsewhere, "judicetur" ("is judged"). At the same place the printed books read "we said above that it was sealed. Perhaps also this sense..... but also very many other things from the Scriptures." The manuscripts, "to have been signified," etc., as in our text.

(printed under page 112)

(26) ‹anchor: harum omnium› · call in col 215

Sic libb. editi, aliquot vero mss., « ut harum omnium. »

So the printed books; but some manuscripts, "that of all these."

(printed under page 112)

Page

running head: 215 ORIGENIS ΠΕΡΙ ΑΡ
marginal letters: A umbra nos viveremus; B de umbrae significantia; C sanctum, dicebat Apostolus; D rursum repetere nos
old-edition numerals: (none)
other: Latin only, no Greek printed; last word Evan- split across column break

PG 11:216

unus atque idem Deus ; tum deinde etiam de Christo, quod is qui Verbum et sapientia Dei superius fuerat ostensus, etiam qualiter homo factus est in consequentibus debuit demonstrari ; superest ut etiam de Spiritu sancto quam possumus breviter repetamus. Tempus ergo est nunc de Spiritu sancto nos pro viribus pauca disserere quem Dominus et Salvator noster in Evangelio secundum Joannem Paracletum nominavit. Sicut enim idem ipse Deus, atque idem ipse Christus, ita idem Spiritus sanctus est qui in prophetis et in apostolis fuit, id est sive in illis qui ante adventum Christi Deo crediderunt, sive in his qui per Christum confugerunt ad Deum. Et duos quidem deos ausos esse haereticos dicere, et duos Christos audivimus, duos autem Spiritus sanctos nunquam cognovimus ab aliquo praedicari. Quomodo enim hoc de Scripturis poterunt affirmare, aut quam differentiam dare poterunt inter Spiritum sanctum et Spiritum sanctum ? si tamen diffinitio aliqua, aut descriptio inveniri potest Spiritus sancti. Nam ut concedamus Marcioni vel Valentino posse differentias deitatis inducere, et aliam boni naturam, aliam vero justi describere, quid excogitabit, atque quid inveniet, ut differentiam Spiritus sancti introducat ? Nihil ergo illos posse ad indicium qualiscunque differentiae arbitror invenire.

one and the same God; and then next concerning Christ also, that He Who had been shown above to be the Word and wisdom of God, had also to be demonstrated in what followed how He was made man; it remains that we should also briefly repeat what we can concerning the Holy Spirit. Now therefore is the time for us according to our strength to discuss a few things concerning the Holy Spirit, Whom our Lord and Saviour in the Gospel according to John named the Paraclete (John 14:26). For just as He is the selfsame God, and the selfsame Christ, so it is the same Holy Spirit Who was in the prophets and in the apostles, that is, whether in those who believed in God before the advent of Christ, or in those who through Christ have fled for refuge to God. And we have heard indeed that heretics have dared to say that there are two gods, and two Christs, but we have never known two Holy Spirits to be preached by anyone. For how will they be able to affirm this from the Scriptures, or what difference will they be able to assign between Holy Spirit and Holy Spirit? if indeed any definition or description of the Holy Spirit can be found. For even if we grant to Marcion or Valentinus that they can introduce differences of deity, and describe one nature of the good and another of the just, what will he devise, and what will he find, to introduce a difference of the Holy Spirit? I think therefore that they can find nothing as an indication of any difference whatsoever.

2. Nos vero existimamus quod participationem ejus similiter ut sapientiae Dei et Verbi Dei absque ulla differentia creatura rationabilis omnis assumat. Video tamen quod praecipuus sancti Spiritus adventus ad homines post ascensionem Christi in coelos magis quam ante adventum ejus declaretur. Antea namque solis prophetis, et paucis, si quis forte in populo meruisset, donum Spiritus sancti praebebatur ; post adventum vero Salvatoris scriptum est adimpletum esse illud, quod dictum est in propheta Joele, quia « Erit in novissimis diebus, et effundam de Spiritu meo super omnem carnem, et prophetabunt ; » quod utique tale est sicut illud quod ait : « Omnes gentes servient ei. » Per gratiam ergo Spiritus sancti cum reliquis quamplurimis etiam illud magnificentissimum demonstratur, quod ea quae in prophetis scripta sunt, vel lege Moysi, pauci tunc, id est ipsi prophetae, et vix sicubi unus ex omni populo superare poterat intellectum corporeum, et majus aliquid, id est spiritale quid poterat intelligere in lege vel

2. We however suppose that every rational creature partakes of Him without any difference, in the same way as of the wisdom of God and the Word of God. Yet I see that the principal advent of the Holy Spirit to men is declared after the ascension of Christ into the heavens rather than before His advent. For previously the gift of the Holy Spirit was afforded to the prophets alone, and to a few, if anyone perchance among the people had merited it; whereas after the advent of the Saviour it is written that that was fulfilled which was spoken in the prophet Joel, that "It shall come to pass in the last days, that I will pour out of My Spirit upon all flesh, and they shall prophesy" (Joel 2:28); which is certainly such as that which it says: "All nations shall serve Him" (Ps. 71:11). Through the grace therefore of the Holy Spirit, along with very many other things, this most magnificent thing also is demonstrated, that those things which are written in the prophets, or in the law of Moses, few at that time, that is, the prophets themselves, and scarcely here or there one out of all the people was able to rise above the bodily understanding, and was able to understand something greater, that is, something spiritual in the law or

Editors' notes and page, col. 216

Footnotes

(27) ‹anchor: not visible› · call in col 216

Duos autem Spiritus sanctos nunquam cognovimus ab aliquo praedicari. Contrarium tamen scripsit Origenes ad Titi III, 10, referente Pamphilo in Apologia : « Sed et sunt qui Spiritum sanctum alium quidem dicant esse qui fuit in prophetis, alium autem qui fuit in apostolis Domini nostri Jesu Christi. » Certe canone apostolico 41 damnatur qui baptizaverit in tres Filios aut in tres Paracletos; et capite secundo concilii Bracarensis primi anathemate feriuntur Gnostici quod in divinitate Trinitatem Trinitatis ponerent.

"But we have never known two Holy Spirits to be preached by anyone." Yet Origen wrote the contrary on Titus 3:10, as Pamphilus reports in the Apology: "But there are also those who say that the Holy Spirit who was in the prophets is one, and the one who was in the apostles of our Lord Jesus Christ another." Certainly the 41st apostolic canon condemns anyone who baptizes into three Sons or into three Paracletes; and in the second chapter of the first council of Braga the Gnostics are struck with anathema for positing a Trinity of the Trinity in the Godhead.

(printed under page 112)

(28) ‹anchor: justi› · call in col 216

Sic omnes codd. mss. Alias, « mali. »

So all the manuscript codices. Elsewhere, "mali" ("wicked").

(printed under page 112)

(29) ‹anchor: Nos vero existimamus› · call in col 216

Vide l. II Origenian., q. 2, n. 27 et 28.

See Origeniana book II, question 2, numbers 27 and 28.

(printed under page 112)

(30) ‹anchor: populo meruisset› · call in col 216

Sic iidem mss. Alias, « si qui forte in populo meruissent. »

So the same manuscripts. Elsewhere, "if any perhaps among the people had deserved it."

(printed under page 112)

(31) ‹anchor: id est› · call in col 216

Ita mss. Alias, « iidem. »

So the manuscripts. Elsewhere, "iidem" ("the same").

Scripture references (superscript calls in cols 215–216) ³² Psal. LXXXVIII, 51, 52. ³³ Col. III, 3. ³⁴ II Cor. XIII, 3. ³⁵ Luc. I, 35. ³⁶ Heb. VIII, 5. ³⁷ Job viii, 9. ³⁸ II Cor. V, 16. ³⁹ Joan. XIV, 26. ⁴⁰ Joel ii, 28. ⁴¹ Psal. LXXI, 11.

32: Psalm 88:51, 52. 33: Colossians 3:3. 34: 2 Corinthians 13:3. 35: Luke 1:35. 36: Hebrews 8:5. 37: Job 8:9. 38: 2 Corinthians 5:16. 39: John 14:26. 40: Joel 2:28. 41: Psalm 71:11.

(printed under page 112)

Page

running head: GENIS ΠΕΡΙ ΑΡΧΩΝ 216
marginal letters: A geliorum unus atque; B Spiritus sanctos nunquam; C ritus adventus ad homines; D tae, et vix sicubi
old-edition numerals: 93 after Per gratiam
other: Latin only, no Greek printed; first word geliorum split from previous column

PG 11:217

prophetis ; nunc autem innumerae sunt multitudines credentium, qui licet non omnes possint per ordinem atque ad liquidum spiritalis intelligentiae explanare consequentiam, tamen omnes persuasum habent, quod neque circumcisio corporaliter intelligi debeat neque otium Sabbati, vel sanguinis effusio pecoris, neque quod de his Moysi responsa darentur a Deo : qui utique sensus dubium non est quod Spiritus sancti virtute omnibus suggeratur.

the prophets; whereas now there are innumerable multitudes of believers, who although they cannot all in order and clearly explain the sequence of spiritual understanding, nevertheless all hold it as persuaded that neither ought circumcision to be understood bodily, nor the rest of the Sabbath, nor the shedding of the blood of cattle, nor that responses concerning these things were given to Moses by God: which sense there is certainly no doubt is suggested to all by the power of the Holy Spirit.

3. Sicut autem multi sunt intellectus de Christo, qui utique quamvis sapientia sit, non tamen in omnibus sapientiae agit aut obtinet vim, nisi in his qui in ipso sapientiae student : neque cum medicus dicatur, erga omnes quasi medicus agit, sed erga illos tantum qui aegritudinis suae intellecto languore confugiunt ad misericordiam ejus, ut possint consequi sanitatem ; ita arbitror etiam de Spiritu sancto in quo omnis est natura donorum. Aliis namque praebetur per Spiritum sermo sapientiae, aliis sermo scientiae, aliis fides, et ita per singulos qui eum capere possunt, hoc efficitur, vel hoc intelligitur ipse Spiritus, quo indiget ille qui eum participare meruerit. Quas divisiones ac differentias non advertentes hi qui eum Paracletum in Evangelio audiunt nominari, neque considerantes ex quo opere vel actu Paracletus nominetur, vilibus eum nescio quibus spiritibus compararunt, et per hoc conturbare conati sunt Ecclesias Christi, ita ut dissensiones fratribus non modicas generarent. Evangelium vero tantae eum potentiae ac majestatis ostendit, ut dicat apostolos non posse capere adhuc ea quae volebat docere eos Salvator, nisi cum advenerit Spiritus sanctus, qui se eorum animabus infundens illuminare eos possit de ratione ac fide Trinitatis. Isti vero pro imperitia sui intellectus, quia non solum ipsi quod rectum est consequenter non valent exponere, sed ne his quidem quae a nobis dicuntur, possunt audientiam commodare, minora quam dignum est de ejus divinitate sentientes, erroribus se ac deceptionibus tradiderunt, erratico magis spiritu depravati, quam sancti Spiritus institutionibus eruditi, secundum quod Apostolus dixit : « Doctrinam spirituum daemoniorum sequentes prohibentium nubere ad interitum et ruinam multorum, et importune se abstinere a cibis, ut per ostentationem acrioris observantiae seducant animas innocentum. »

3. Now just as there are many understandings concerning Christ, Who certainly, although He is wisdom, nevertheless does not act or hold the power of wisdom in all men, save in those who study wisdom in Him: nor when He is called a physician, does He act as a physician towards all, but towards those only who, having understood the weakness of their sickness, flee for refuge to His mercy, that they may be able to obtain health; so I think also concerning the Holy Spirit, in Whom is every nature of gifts. For to some is afforded through the Spirit the word of wisdom, to others the word of knowledge, to others faith (1 Cor. 12:8–9), and thus through each one who is able to receive Him, the Spirit Himself becomes this, or is understood as this, of which he stands in need who has merited to partake of Him. Not observing these divisions and differences, those who hear Him named the Paraclete in the Gospel, and not considering from what work or act He is named the Paraclete, have compared Him to I know not what vile spirits, and thereby have tried to trouble the Churches of Christ, so as to generate no small dissensions for the brethren. Yet the Gospel shows Him to be of so great power and majesty as to say that the apostles could not yet receive those things which the Saviour wished to teach them, save when the Holy Spirit should come, Who pouring Himself into their souls could illuminate them concerning the reason and faith of the Trinity. But these men, in accordance with the unskilfulness of their understanding, because not only are they themselves unable consistently to set forth what is right, but they cannot even lend a hearing to those things which are said by us, entertaining lower opinions than is worthy concerning His divinity, have delivered themselves up to errors and deceptions, depraved by a wandering spirit rather than instructed by the teachings of the Holy Spirit, according as the Apostle said: "Following the doctrine of spirits of demons, forbidding to marry, to the destruction and ruin of many, and unseasonably to abstain from meats, that through the ostentation of a stricter observance they may seduce the souls of the innocent" (1 Tim. 4:1–3).

4. Oportet ergo nos scire quia Paracletus est

4. We ought therefore to know that the Paraclete is

Editors' notes and page, col. 217

Footnotes

(32) ‹anchor: not visible› · call in col 217

Sic mss. Alias, « neque ad liquidum.... explicare consequentiam. »

So the manuscripts. Elsewhere, "nor clearly.... to unfold the sequence."

(printed under page 113)

(33) ‹anchor: nisi cum advenerit› · call in col 217

Libb. editi, « adveniret. » Sed omnes mss., « advenerit. »

The printed books, "adveniret" ("should come"). But all the manuscripts, "advenerit" ("shall have come").

(printed under page 113)

Page

running head: 217 LIBER SECUNDUS.
marginal letters: A prophetis ; nunc autem; B erga illos tantum; C siones fratribus non; D rum sequentes prohibentium
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 11:218

Spiritus sanctus, docens majora quam voce proferri possunt, et, ut ita dixerim, quae ineffabilia sunt, et « quae non licet homini loqui, » id est quae indicari humano sermone non possunt. Quod autem ait « non licet, » pro eo quod « non potest, » dictum sentimus ab Apostolo, sicut et ibi ubi ait : « Omnia mihi licent, sed non omnia expediunt ; omnia mihi licent, sed non omnia aedificant. » Ea enim quorum potestas nobis est, propter quod habere ea possumus, licere nobis dicit. Paracletus vero quod dicitur Spiritus sanctus, a consolatione dicitur. Paraclesis enim Latine consolatio appellatur. Si quis namque de Spiritu sancto participare meruerit, cognitis ineffabilibus sacramentis consolationem sine dubio et laetitiam cordis assumit. Cum enim rationes omnium quae fiunt, quare vel qualiter fiant, Spiritu indicante cognoverit, in nullo utique conturbari ejus anima poterit, aut ullum sensum moeroris accipere ; nec in aliquo terretur, cum Verbo Dei et sapientiae ejus inhaerens, Dominum Jesum dicit in Spiritu sancto. Verum quoniam Paracleti fecimus mentionem, et pro viribus nostris qualiter de eo sentiri debeat, exposuimus ; dicitur autem etiam Salvator noster Paracletus in Epistola Joannis cum dicit : « Si quis nostrum peccaverit, Paracletum habemus apud Patrem Jesum Christum justum, et ipse est propitiatio pro peccatis nostris ; » consideremus ne forte aliud hic significet haec appellatio Paracleti de Salvatore, aliud de Spiritu sancto. Videtur enim de Salvatore Paracletus dici deprecator. Utrumque enim significat in Graeco Paracletus, et deprecatorem, et consolatorem. Propter eum ergo qui subsequitur sermonem, quo ait : « Et ipse est repropitiatio pro peccatis nostris, » magis in Salvatore nomen Paracleti pro deprecatore intelligendum videtur ; deprecari enim Patrem pro peccatis nostris dicitur. De Spiritu sancto Paracletus consolator debet intelligi pro eo quod consolationem praestat animabus, quibus aperte revelat sensum scientiae spiritalis.

the Holy Spirit, teaching things greater than can be uttered by the voice, and, so to speak, things which are ineffable, and "which it is not lawful for a man to speak" (2 Cor. 12:4), that is, which cannot be indicated by human speech. Now what he says, "it is not lawful," we understand to have been said by the Apostle for "it is not possible," just as in that passage also where he says: "All things are lawful for me, but not all things are expedient; all things are lawful for me, but not all things edify" (1 Cor. 10:22–23). For those things of which the power is ours, because we are able to have them, he says are lawful for us. Now the fact that the Holy Spirit is called the Paraclete is derived from consolation. For paraclesis is called consolation in Latin. For if anyone has merited to partake of the Holy Spirit, having come to know ineffable mysteries, he undoubtedly receives consolation and joy of heart. For when, as the Spirit points them out, he has come to know the reasons of all things which happen, why or how they happen, his soul will certainly not be able to be troubled in anything, or to receive any feeling of sorrow; nor is he terrified in anything, when cleaving to the Word of God and His wisdom, he calls Jesus Lord in the Holy Spirit. But since we have made mention of the Paraclete, and according to our strength have set forth how one ought to think concerning Him; and since our Saviour also is called Paraclete in the Epistle of John, when he says: "If any of us sin, we have a Paraclete with the Father, Jesus Christ the just, and He is the propitiation for our sins" (1 John 2:1–2); let us consider whether perchance this appellation of Paraclete may not signify one thing here concerning the Saviour, and another concerning the Holy Spirit. For concerning the Saviour, Paraclete seems to mean intercessor. For in Greek Paraclete signifies both things, both intercessor and consoler. Because of the statement therefore which follows, wherein he says: "And He is the propitiation for our sins," the name of Paraclete in the case of the Saviour seems rather to be understood as intercessor; for He is said to intercede with the Father for our sins. Concerning the Holy Spirit, the Paraclete ought to be understood as consoler, inasmuch as He affords consolation to souls to whom He openly reveals the sense of spiritual knowledge.

CAPUT VIII.

Chapter VIII.

De anima.

On the soul.

1. Post haec jam ordo deposcit nos etiam de anima generaliter inquirere, et ab inferioribus incipientes ad superiora conscendere. Esse namque animas in singulis quibusque animalibus, etiam in his quae in aquis degunt, a nullo arbitror dubitari. Nam et communis omnium hoc servat opinio,

1. After these things, order now demands that we inquire generally concerning the soul also, and beginning from the lower things ascend to the higher. For that there are souls in every single living creature, even in those that live in the waters, is I think doubted by no one. For both the common opinion of all preserves this,

Editors' notes and page, col. 218

Footnotes

(34) ‹anchor: not visible› · call in col 218

Proferri. Ita recte mss. Alias, « fieri. » Mox mss., « quae non licet homini loqui. » In editis pio « homini, » legitur, « hominibus. »

"Proferri" ("to be uttered"). So, rightly, the manuscripts. Elsewhere, "fieri" ("to be done"). Just after, the manuscripts read "which it is not lawful for a man to speak." In the printed editions, for [printed "pio"] "homini" ("for a man"), one reads "hominibus" ("for men").

(printed under page 113)

(35) ‹anchor: not visible› · call in col 218

Mss., « ibi ubi ait. » Alias, « alibi ait. »

The manuscripts, "there where he says." Elsewhere, "elsewhere he says."

(printed under page 113)

(36) ‹anchor: not visible› · call in col 218

Sic mss. Alias, « timoris. »

So the manuscripts. Elsewhere, "timoris" ("of fear").

(printed under page 113)

(37) ‹anchor: not visible› · call in col 218

Sancto. Deest in antea editis, sed habetur in mss.

"Sancto" ("Holy"). It is missing in the earlier editions, but is found in the manuscripts.

(printed under page 113)

(38) ‹anchor: et ipse est› · call in col 218

Ita mss. Alias, « apud Patrem nostrum, Jesum Christum, et ipse est. »

So the manuscripts. Elsewhere, "with our Father, Jesus Christ, and he is."

(printed under page 113)

(39) ‹anchor: peccatis nostris› · call in col 218

Sic mss. Alias, « deprecatur enim Patrem pro peccatis nostris. »

So the manuscripts. Elsewhere, "for he entreats the Father for our sins."

(printed under page 113)

(40) ‹anchor: Paracletus consolator› · call in col 218

Consolator. Deest in antea editis, sed habetur in mss. Mox mss., « quibus aperte revelat. » Libb. editi, « quibus aperit et revelat. »

"Consolator" ("comforter"). It is missing in the earlier editions, but is found in the manuscripts. Just after, the manuscripts read "to whom he openly reveals"; the printed books, "to whom he opens and reveals."

Scripture references (superscript calls in cols 217–218) ⁴² I Cor. XII, 8. ⁴³ I Tim. IV, 1, 2. ⁴⁴ II Cor. XII, 4. ⁴⁵ I Cor. X, 22, 23. ⁴⁶ I Joan. II, 1, 2.

42: 1 Corinthians 12:8. 43: 1 Timothy 4:1, 2. 44: 2 Corinthians 12:4. 45: 1 Corinthians 10:22, 23. 46: 1 John 2:1, 2.

(printed under page 113)

Page

running head: ER SECUNDUS. 218
marginal letters: A Spiritus sanctus, docens; B cordis assumit. Cum; C de Salvatore, aliud; D anima generaliter inquirere
old-edition numerals: 94 after Nam et
other: Latin only, no Greek printed

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et confirmatio sanctae Scripturae auctoritatis accedit, cum dicitur, quia « fecit Deus cetos magnos, et omnem animam animantium repentium, quae produxerunt aquae secundum genus eorum. » Ex communi vero rationis intelligentia confirmatur etiam ab his qui definitionem animae certis determinant verbis. Definitur namque anima hoc modo, quia sit substantia φανταστικὴ et ὁρμητική, quod Latine, licet non tam proprie explanetur, dici tamen potest sensibilis et mobilis. Quod utique convenit etiam de omnibus animalibus dici, et his quae in aquis degunt ; sed et in volucribus eadem definitio animae convenienter ostenditur. Addidit sane Scriptura etiam alterius sententiae auctoritatem, cum dicit : « Non manducabitis sanguinem, quia anima totius carnis sanguis ejus est, et non manducabitis animam cum carnibus ; » in quo evidentissime sanguinem omnium animalium animam eorum esse designat. Jam vero si quis requirat, quomodo animam omnis carnis sanguinem ejus esse dixit, de apibus, vespis, et formicis, et de his quae in aquis sunt, ostreis, et cochleis, et quaecunque sunt alia quae carent sanguine, et esse animantia manifestissime demonstrantur ; respondendum est, quoniam in hujuscemodi animantibus quam in caeteris vim habet rubri sanguinis vigor, hanc vim obtinet in istis humor iste qui inest in eis, licet alterius sit coloris, nihil enim refert qui sit color, dummodo substantia sit vitalis. De jumentis vero vel pecudibus quod animantia sint, etiam apud communem opinionem nulla dubitatio est. Evidens tamen est divinae Scripturae sententia, cum dicit Deus : « Producat terra animam vivam secundum genus, quadrupedia et repentia et bestias terrae secundum genus. » Jam vero de homine quamvis nulli dubium sit, nec requirere aliquis possit ; tamen et Scriptura divina designat, quod « Deus in faciem ejus inspiraverit spiramentum vitae, et factus est homo in animam viventem. » Superest de angelico ordine requirere, utrum et ipsi animas habeant, an animae sint, vel de caeteris divinis coelestibusque virtutibus, sed et de contrariis potestatibus. Auctoritatem quidem divinae Scripturae usquam nullam invenimus, quod vel angeli, vel si qui sunt divini spiritus ministri Dei, vel animas habere, vel animae dicantur ; animantia tamen esse a quamplurimis sentiuntur. De Deo autem invenimus scriptum esse ita : « Et ponam animam meam super animam illam quae manducaverit sanguinem, et eradicabo eam de populo suo ; » et

and the confirmation of the authority of holy Scripture is added, when it is said that "God made great whales, and every living soul of creeping things, which the waters brought forth according to their kind" (Gen. 1:21). And from the common understanding of reason it is confirmed also by those who determine the definition of the soul in definite words. For the soul is defined in this way, that it is a substance phantastike and hormetike, which in Latin, although it is not explained so properly, can nevertheless be called capable of perception and of movement. And this certainly is fitting to be said of all living creatures also, even those that live in the waters; and in birds also the same definition of the soul is fittingly shown. Indeed Scripture has added the authority of another statement also, when it says: "You shall not eat the blood, because the soul of all flesh is its blood, and you shall not eat the soul with the flesh" (Lev. 17:14); wherein it most evidently designates the blood of all living creatures to be their soul. Now if anyone should inquire how it said that the soul of all flesh is its blood, with regard to bees, wasps, and ants, and with regard to those things that are in the waters, oysters, and snails, and whatever other things there are which lack blood and are most manifestly demonstrated to be living creatures; it must be answered, that in living creatures of this sort, the force which the vigour of red blood has in the rest, this same force is held in them by that fluid which is in them, although it be of another colour; for it matters nothing what the colour is, provided the substance be vital. Concerning beasts of burden, however, or cattle, that they are animate beings there is no doubt even in common opinion. Nevertheless the declaration of divine Scripture is evident, when God says: "Let the earth bring forth the living soul according to its kind, four-footed beasts and creeping things and beasts of the earth according to their kind" (Gen. 1:24). Now concerning man, although there is doubt in no one, nor can anyone need to inquire; nevertheless divine Scripture also designates that "God breathed into his face the breath of life, and man became a living soul" (Gen. 2:7). It remains to inquire concerning the angelic order, whether they themselves also have souls, or are souls, or concerning the other divine and heavenly powers, as well as concerning the opposing powers. Authority indeed of divine Scripture we find nowhere at all that either angels, or whatever divine spirits are ministers of God, either have souls or are called souls; yet by very many they are held to be animate beings. Concerning God, however, we find it written thus: "And I will set My soul upon that soul which shall eat blood, and I will root it out from its people" (Lev. 17:10); and

Editors' notes and page, col. 219

Footnotes

(41) ‹anchor: not visible› · call in col 219

Sic mss. Alias, « talia. »

So the manuscripts. Elsewhere, "talia" ("such things").

(printed under page 114)

(42) ‹anchor: terrae secundum genus› · call in col 219

Quadrupedia et repentia et bestias terrae secundum genus. Haec in antea editis omissa sunt, quamvis reperiantur in omnibus mss.

"Four-footed beasts and creeping things and beasts of the earth according to their kind." These words were omitted in the earlier editions, although they are found in all the manuscripts.

(printed under page 114)

(43) ‹anchor: animas habeant› · call in col 219

Utrum et ipsi animas habeant, etc. Vide Huetium Origenianorum lib. II, quaest. 5, num. 6.

"Whether they too have souls," etc. See Huet, Origeniana book II, question 5, number 6.

(printed under page 114)

(44) ‹anchor: De Deo autem› · call in col 219

De Deo autem, etc. Vide Huetium ibidem.

"But concerning God," etc. See Huet in the same place.

(printed under page 114)

Page

running head: 219 ORIGENIS ΠΕΡΙ Α
marginal letters: A et confirmatio sanctae; B quia anima totius; C sint, etiam apud; D qui sunt divini
old-edition numerals: (none)
other: Latin text with two Greek terms inline

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item alibi : « Neomenias vestras et sabbata et diem magnum acceptum non habeo. Jejunia et ferias et dies festos vestros odit anima mea. » Et in XXI psalmo de Christo (certum est enim quia ex persona ipsius iste psalmus ascribitur, sicut Evangelium contestatur) ita dictum est : « Tu autem, Domine, ne longe facias auxilium tuum, ad defensionem meam respice, erue a framea, Deus, animam meam, et de manu canis unicam meam. » Quamvis et multa alia sint testimonia de anima Christi in carne positi.

likewise elsewhere: "Your new moons and sabbaths and the great day I do not accept. Your fasts and holidays and feast days My soul hates" (Isa. 1:13–14). And in the twenty-first Psalm concerning Christ (for it is certain that this psalm is ascribed in His person, as the Gospel witnesses) it is spoken thus: "But Thou, O Lord, remove not Thy help far off, look towards my defence; deliver my soul from the sword, O God, and my only one from the hand of the dog" (Ps. 21:20–21). Although there are also many other testimonies concerning the soul of Christ when placed in the flesh.

2. Sed de Christi quidem anima omnem nobis adimet quaestionem ratio incarnationis occurrens. Sicut enim vere carnem habuit, ita vere et animam habuit. De eo vero quod Dei anima in Scripturis nominatur, qualiter intelligi debeat, et sentire et proferre difficile est ; semel enim simplicem illam naturam, et absque ullius adjectionis permistione profitemur ; tamen quoquomodo sentiendum est, nominari interim Dei anima videtur ; de Christo vero non dubitatur. Et ideo non mihi videtur absurdum etiam de sanctis angelis caeterisque coelestibus virtutibus tale aliquid vel dicere, vel sentire. Siquidem definitio illa animae etiam in ipsos videtur incurrere. Quis enim rationabiliter sensibiles eos esse vel mobiles poterit denegare ? Quod si recta ista videtur esse definitio, quod substantia rationabiliter sensibilis et mobilis anima dicatur, videtur haec eadem definitio etiam ad angelos pertinere. Quid enim aliud in illis quam sensus rationabilis et motus est. Quorum autem una definitionis ratio est, horum sine dubio et eadem substantia est. Paulus sane esse quemdam animalem hominem significat, quem negat ea quae sunt Spiritus Dei posse recipere ; sed stultam dicit ei videri Spiritus sancti doctrinam, nec posse eum intelligere quod spiritualiter discernatur. Sed et in alio loco ait seminari corpus animale, et surgere corpus spiritale, ostendens in resurrectione justorum nihil animale futurum. Et ideo requirimus ne forte substantia aliqua sit quae secundum hoc quod anima est, imperfecta sit. Verum utrum propterea imperfecta sit quod a perfectione decidit, an talis a Deo facta sit, cum per ordinem singula discuti coeperint, requiremus. Si enim animalis homo non recipit quae sunt Spiritus Dei, et pro eo quod animalis est, melioris naturae, id est divinae, intelligentiam recipere non potest, hac fortassis de causa evidentius nos Paulus docere volens quid sit per

2. Now concerning the soul of Christ indeed, the reason of the incarnation presenting itself will remove every question for us. For just as He truly had flesh, so He truly had a soul also. But concerning the fact that the soul of God is named in the Scriptures, how it ought to be understood is difficult both to conceive and to utter; for we once for all profess that nature to be simple, and without the admixture of any addition; nevertheless, in whatever way it is to be understood, in the meantime the soul of God is seen to be named; whereas concerning Christ there is no doubt. And therefore it does not seem to me absurd either to say or to think something of the sort concerning the holy angels also and the other heavenly powers. Since indeed that definition of the soul seems to apply to them also. For who will reasonably be able to deny that they are capable of perception or of movement? Now if that definition seems to be right, that a substance rationally capable of perception and of movement is called a soul, this same definition seems to pertain to angels also. For what else is in them than rational perception and movement? And those things of which the ground of definition is one, of these undoubtedly the substance also is the same. Paul indeed signifies that there is a certain soulish man, whom he denies to be able to receive the things that are of the Spirit of God; and says that the doctrine of the Holy Spirit seems foolish to him, and that he cannot understand what is spiritually discerned (1 Cor. 2:14). Moreover in another place also he says that a soulish body is sown, and a spiritual body rises (1 Cor. 15:44), showing that in the resurrection of the just there will be nothing soulish. And therefore we inquire whether perchance there be some substance which, in respect of this that it is a soul, is imperfect. But whether it is imperfect because it fell from perfection, or was made such by God, we shall inquire when the individual points begin to be discussed in order. For if the soulish man does not receive the things that are of the Spirit of God, and by reason of the fact that he is soulish cannot receive the understanding of a better, that is, a divine nature, perhaps for this cause Paul, wishing to teach us more evidently what it is through

Editors' notes and page, col. 220

Footnotes

(45) ‹anchor: not visible› · call in col 220

Vide lib. II Origenian., quaest. 5, num. 6.

See Origeniana book II, question 5, number 6.

(printed under page 114)

(46) ‹anchor: not visible› · call in col 220

Sic mss. Alias, « et ideo non videbitur absurdum. »

So the manuscripts. Elsewhere, "and therefore it will not seem absurd."

(printed under page 114)

(47) ‹anchor: haec eadem› · call in col 220

Eadem. Deest in antea editis, sed habetur in mss.

"Eadem" ("same"). It is missing in the earlier editions, but is found in the manuscripts.

(printed under page 114)

(48) ‹anchor: et motus est› · call in col 220

Mss., « et motus est. » Libb. editi, « commotus est. »

The manuscripts, "and is movement." The printed books, "is moved."

(printed under page 114)

(49) ‹anchor: Verum utrum› · call in col 220

Verum utrum, etc. Vide lib. II Origenianorum, quaest. 6, num. 4 et 5.

"But whether," etc. See Origeniana book II, question 6, numbers 4 and 5.

(printed under page 114) Scripture references (superscript calls in cols 219–220) ⁴⁷ Gen. I, 21. ⁴⁸ Levit. XVII, 14. ⁴⁹ Gen. I, 24. ⁵⁰ Gen. II, 7. ⁵¹ Levit. XVII, 10. ⁵² Isa. i, 13, 14. ⁵³ Psal. XXI, 20, 21. ⁵⁴ I Cor. II, 14. ⁵⁵ I Cor. XV, 44.

47: Genesis 1:21. 48: Leviticus 17:14. 49: Genesis 1:24. 50: Genesis 2:7. 51: Leviticus 17:10. 52: Isaiah 1:13, 14. 53: Psalm 21:20, 21. 54: 1 Corinthians 2:14. 55: 1 Corinthians 15:44.

(printed under page 114)

Page

running head: IGENIS ΠΕΡΙ ΑΡΧΩΝ 220
marginal letters: A item alibi : « Neomenias; B pturis nominatur, qualiter; C etiam ad angelos; D facta sit, cum
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 11:221

quod ea quae sunt spiritus, id est spiritalia intelligere possumus, mentem magis quam animam Spiritui sancto conjungit et sociat. Hoc enim eum puto ostendere cum dicit : « Orabo spiritu, orabo et mente, psalmum dicam spiritu, psalmum dicam et mente. » Et non dicit quia anima orabo, sed spiritu et mente ; et non dicit, anima psallam ; sed spiritu psallam et mente.

which we are able to understand the things that are of the spirit, that is, spiritual things, conjoins and associates the mind rather than the soul with the Holy Spirit. For I think he shows this when he says: "I will pray with the spirit, I will pray with the mind also; I will sing a psalm with the spirit, I will sing a psalm with the mind also" (1 Cor. 14:15). And he does not say, I will pray with the soul, but with the spirit and the mind; and he does not say, I will sing with the soul, but I will sing with the spirit and the mind.

HIER. INTERP.

Translation of Jerome.

Unde cum infinita cautione tractandum est, ne forte cum animae salutem fuerint consecutae, et ad beatam vitam pervenerint, animae esse desistant.

Wherefore it must be treated with infinite caution, lest perchance when souls have attained salvation, and have come to the blessed life, they cease to be souls.

3. Sed fortasse requiritur : Si mens est quae spiritu orat et psallit, et ipsa est quae et perfectionem percipit et salutem : quomodo dicit Petrus, « Percipientes finem fidei nostrae salutem animarum nostrarum ? » Si anima cum spiritu nec orat nec psallit, quomodo sperabit salutem ? Aut si cum ad beatitudinem venerit, jam anima non dicetur ? Sed videamus ne forte possit hoc modo responderi, quia sicut Salvator venit salvare quod perierat, etiam cum salvatur, non est perditum quod prius perditum dicebatur ; ita fortassis etiam hoc quod salvatur, anima dicitur ; cum autem jam salva facta fuerit, ex perfectionis partis suae vocabulo nuncupabitur. Sed et illud adjici posse videtur quibusdam ; quia sicut hoc quod perditum est, erat sine dubio antequam periret, cum aliud nescio quid erat quam perditum, sicut erit utique cum jam non est perditum : ita etiam anima quae perisse dicitur, videbitur fuisse quid aliquando cum nondum perisset, et propter hoc anima diceretur, quae rursum ex perditio-

3. But perhaps it is asked: If it is the mind that prays and sings with the spirit, and it is this itself that receives both perfection and salvation, how does Peter say: "Receiving the end of our faith, the salvation of our souls" (1 Pet. 1:9)? If the soul neither prays nor sings with the spirit, how shall it hope for salvation? Or if when it has come to blessedness, it shall no longer be called a soul? But let us see whether perchance it can be answered in this way, that just as the Saviour came to save what had perished, when it is saved, what was previously called lost is no longer lost; so perhaps also this which is being saved is called a soul; but when it has now been made safe, it will be named from the designation of its more perfect part. Moreover it seems to some that this also can be added: that just as that which is lost undoubtedly existed before it perished, when it was I know not what else than lost, just as it will certainly be when it is no longer lost; so also the soul which is said to have perished will seem to have been something at one time when it had not yet perished, and on that account was called a soul, which again, from perdi-

[Ὥσπερ σῶσαι τὸ ἀπολωλὸς ἦλθεν ὁ Σωτὴρ, ὅτε μέν τοι σώζεται τὸ ἀπολωλὸς, οὐκέτι ἐστὶν ἀπολωλὸς, οὕτως ἦν σῶσαι ἦλθε ψυχὴν ὡς σῶσαι τὸ ἀπολωλὸς, οὐκέτι μένει ψυχὴ ἡ σωθεῖσα ψυχὴ, οὔτε τὸ ἀπολωλός. Ἔτι βασανιστέον εἰ ὥσπερ τὸ ἀπολωλὸς ἦν ὅτε οὐκ ἀπολώλει, καὶ ἔσται ποτὲ ὅτε οὐκ ἔσται ἀπολωλὸς, οὕτω καὶ ἡ ψυχὴ ἦν ὅτε οὐκ ἦν ψυχὴ, καὶ ἔσται ὅτε οὐκ ἔσται ψυχή. I.e. Sicut enim venit Dominus atque Salvator quaerere et salvum facere quod perierat, ut perditum esse desistat ; sic anima quae perierat, et ob cujus salutem venit Dominus, cum salva facta fuerit anima, anima esse cessabit. Illud quoque pariter requirendum, utrum sicut perditum aliquando non fuit perditum, et erit tempus quando perditum non erit, sic aliquando anima fuerit non anima, et fore tempus quando nequaquam anima perseveret.]

[Just as the Saviour came to save the lost, yet when the lost is saved, the lost is no longer lost, so the soul which He came to save, as to save the lost, no longer remains a soul when saved, a soul, nor does the lost remain lost. Further, one must examine closely whether, just as with the lost there was a time when it was not lost, and there will be a time when it will not be lost, so also with the soul there was a time when it was not a soul, and there will be a time when it will not be a soul. That is: For just as the Lord and Saviour came to seek and to make safe what had perished, that it might cease to be lost; so the soul which had perished, and for whose salvation the Lord came, when as a soul it has been made safe, will cease to be a soul. That also is likewise to be inquired into, whether just as the lost was at one time not lost, and there will be a time when it will not be lost, so at one time the soul was not a soul, and there will be a time when it will by no means continue a soul.]

Editors' notes and page, col. 221

Footnotes

(ref. 56) ‹anchor: not visible in foot image› · call in col 221–222 (not visible) 1 Cor. XIV, 15.

1 Corinthians 14:15.

(ref. 57) ‹anchor: not visible in foot image› · call in col 221–222 (not visible) 1 Pet. i, 7.

1 Peter 1:7.

(ref. 58) ‹anchor: not visible in foot image› · call in col 221–222 (not visible) Deut. IV, 24.

Deuteronomy 4:24.

(ref. 59) ‹anchor: not visible in foot image› · call in col 221–222 (not visible) Hebr. I, 9.

Hebrews 1:9.

(ref. 60) ‹anchor: not visible in foot image› · call in col 221–222 (not visible) Exod. III, 2.

Exodus 3:2.

(ref. 61) ‹anchor: not visible in foot image› · call in col 221–222 (not visible) Rom. XII, 11.

Romans 12:11.

(ref. 62) ‹anchor: not visible in foot image› · call in col 221–222 (not visible) Jer. I, 9.

Jeremiah 1:9.

(ref. 63) ‹anchor: not visible in foot image› · call in col 221–222 (not visible) Matth. XXIV, 12.

Matthew 24:12.

(ref. 64) ‹anchor: propheta esse designat› · call in col 222 Ezech. XXXII.

Ezekiel 32.

(ref. 65) ‹anchor: et interficiet eum› · call in col 222 Isa. xxvii, 1.

Isaiah 27:1.

(ref. 66) ‹anchor: et mordebit eos› · call in col 222 Amos ix, 3.

Amos 9:3.

(ref. 67) ‹anchor: aquis sunt dicitur› · call in col 222 Job xli, 34.

Job 41:34.

(ref. 68) ‹anchor: propheta denuntiat› · call in col 222 Jer. I, 14.

Jeremiah 1:14.

(ref. 69) ‹anchor: Frigidus ventus Boreas› · call in col 222 Eccli. XLIII, 22.

Ecclesiasticus (Sirach) 43:22.

(printed under page 115)

(50) ‹anchor: not visible in foot image› · call in col 221

Orabo. Desideratur in editis, sed habetur in ms.

"I will pray." It is missing in the printed editions, but is found in the manuscript.

(printed under page 115)

(51) ‹anchor: not visible in foot image› · call in col 221

Sic mss. Lib. editi, « potest hoc modo responderi, quia Salvator. »

So the manuscripts. The printed books have "it can be answered in this way, that the Saviour."

(printed under page 115)

(52) ‹anchor: Ὥσπερ σῶσαι (Greek column)› · call in col 221

Ὥσπερ σῶσαι, etc. Græca hæc exstant ad calcem epistolæ Justiniani imperatoris ad Menam; Latina autem interpretatio in epistola sancti Hieronymi ad Avitum. Vide Origenianorum lib. ii, quæst. 6, De anima.

"Just as to save," etc. This Greek survives at the end of the Emperor Justinian's letter to Menas; the Latin rendering, in Saint Jerome's letter to Avitus. See the Origeniana, book 2, question 6, On the soul.

(printed under page 115)

(53) ‹anchor: vocabulo nuncupabitur› · call in col 221

Sic mss. Alias, « jam nuncupatur. »

So the manuscripts. Elsewhere, "is now called."

(printed under page 115)

(54) ‹anchor: perditum, sicut erit› · call in col 221

Sic mss. Alias pessime, « succurrerit. »

So the manuscripts. Elsewhere, very badly, "succurrerit" (will have come to aid).

(printed under page 115)

(55) ‹anchor: anima diceretur› · call in col 221

Sic mss. Alias, « dicetur. »

So the manuscripts. Elsewhere, "will be called."

(printed under page 115)

(56) ‹anchor: not visible in foot image› · call in col 221–222 (not visible)

Non mediocrem. Sic recte mss. Alias vero, « mediocrem. »

"Not moderate." So the manuscripts, rightly. Elsewhere, however, "moderate."

(printed under page 115)

Page

running head: 221 LIBER SECUNDUS
marginal letters: A quod ea quae sunt; B nostrae salutem animarum; C cabulo nuncupabitur.; D quae rursum ex perditio-
old-edition numerals: 95 before 3. Sed fortasse
other: Rufinus's Latin in main column with inset HIER. INTERP. and bracketed Greek fragment (Ὥσπερ σῶσαι...) and Jerome's Latin translation in left sub-column; last word perditio- of Rufinus's text split across column break

PG 11:222

ne liberata potest iterum illud esse quod fuit antequam periret et anima diceretur. Sed et ex ipsa nominis animae significatione quam in Graeco indicat, visum est et nonnullis requirentibus curiosius posse non mediocrem suggeri intellectum. Nam sermo divinus Deum ignem esse dixit cum ait : « Deus noster ignis est consumens. » Sed et de angelorum substantia ita ait : « Qui facit angelos suos spiritus, et ministros suos ignem urentem ; » et alibi : « Apparuit angelus Domini in flamma ignis in rubo. » Insuper etiam mandatum accepimus, ut simus spiritu ferventes ; per quod sine dubio igneum ostenditur et calidum Dei Verbum. Sed et Jeremias propheta audit ab eo qui sibi responsa dabat : « Ecce dedi verba mea in os tuum ignem. » Sicut ergo Deus ignis est, et angeli flamma ignis, et sancti quique spiritu fervent ; ita e contrario hi qui deciderunt a dilectione Dei, sine dubio refrixisse in charitate ejus ac frigidi facti dicendi sunt. Ait enim et Dominus, quia « propterea quod multiplicata est iniquitas, refrigescet charitas multorum. » Sed et omnia quaecunque sunt quae adversae potestati in Scripturis sanctis comparantur, frigida semper inveniens diabolus dicitur : quo quid frigidius invenitur. Sed et in mari regnare dicitur draco. Serpentem namque et draconem, quod utique ad aliquem de malignis spiritibus retorquetur, et in mari propheta esse designat. Et alibi dicit propheta : « Inducam gladium sanctum super draconem serpentem fugientem, super draconem serpentem perversum, et interficiet eum. » Et iterum ait : « Etiam si abscesserint ab oculis meis, et descenderint in profundum maris, ibi mandabo draconi et mordebit eos. » Sed et in Job ipse rex esse omnium quae in aquis sunt dicitur. A Borea vero accendi mala super omnes qui habitant terram, propheta denuntiat. Boreas autem ventus in Scripturis sanctis frigidus designatur, sicut scriptum est in Sapienti : « Frigidus ventus Boreas. » Quod et ipsum sine dubio sentiendum est de diabolo. Si ergo ea quae sancta sunt, et ignis et lumen et ferventia nominantur, quae autem contraria sunt, frigida, et charitas multorum refrigescere dicitur, requirendum est ne forte et nomen animae quod Graece dicitur ψυχὴ, a refrigescendo de statu diviniore ac meliore, dictum sit, et translatum

tion freed, is able again to be that which it was before it perished and was called a soul. Moreover from the very signification of the name of the soul which it indicates in Greek, it has seemed to some who inquire more curiously that no ordinary understanding can be suggested. For the divine word has said that God is fire when it says: "Our God is a consuming fire" (Deut. 4:24). And concerning the substance of angels also it speaks thus: "Who makes His angels spirits, and His ministers a burning fire" (Heb. 1:7); and elsewhere: "The angel of the Lord appeared in a flame of fire in a bush" (Exod. 3:2). Moreover we have also received a commandment that we be fervent in spirit (Rom. 12:11); whereby undoubtedly the Word of God is shown to be fiery and hot. And Jeremiah the prophet also hears from Him Who gave him responses: "Behold, I have put My words in your mouth as fire" (Jer. 5:14). Just as therefore God is fire, and the angels a flame of fire, and all the saints are fervent in spirit; so on the contrary those who have fallen from the love of God must undoubtedly be said to have grown cold in His charity and to have become cold. For the Lord also says that "because iniquity is multiplied, the charity of many shall grow cold" (Matt. 24:12). Moreover in all things whatsoever that are compared to the opposing power in the holy Scriptures, the devil is said always to find cold things: than whom what is found colder? And the dragon is also said to reign in the sea. For the serpent and dragon, which certainly is referred to one of the malignant spirits, the prophet designates as being in the sea (Ezek. 32:2). And elsewhere the prophet says: "I will bring a holy sword upon the dragon, the fleeing serpent, upon the dragon, the perverse serpent, and He shall slay him" (Isa. 27:1). And again He says: "Even if they depart from My eyes, and go down into the depth of the sea, there will I command the dragon and he shall bite them" (Amos 9:3). And in Job also he himself is said to be king of all things that are in the waters (Job 41:25). And from the North wind evils are kindled upon all who dwell upon the earth, the prophet declares (Jer. 1:14). Now the North wind is designated in the holy Scriptures as cold, as it is written in the Wise Man: "The cold North wind" (Sir. 43:22). And this very thing also must undoubtedly be understood concerning the devil. If therefore those things which are holy are named both fire and light and fervent, while those things which are contrary are cold, and the charity of many is said to grow cold, we must inquire whether perchance the name of the soul also, which in Greek is called psyche, may not have been so called from growing cold out of a more divine and better state, and transferred

Editors' notes and page, col. 222

Footnotes

(57) ‹anchor: conem serpentem› · call in col 222

Serpentem. Deest in antea editis, sed habetur in mss.

"Serpent." It is missing in the earlier editions, but is found in the manuscripts.

(printed under page 115)

(58) ‹anchor: multorum refrigescere› · call in col 222

Sic mss. Alias, « quæ autem contraria frigida, et charitas peccato dicitur frigescere. »

So the manuscripts. Elsewhere, "but the things that are contrary, cold, and charity is said to grow cold through sin."

(printed under page 115)

(59) ‹anchor: dicitur› · call in col 222

Vide lib. ii Origenian., q. 6, num. 5.

See the Origeniana, book 2, question 6, number 5.

(printed under page 115)

(60) ‹anchor: a refrigescendo› · call in col 222

Sic mss. Alias, « a frigesc. »

So the manuscripts. Elsewhere, "a frigesc[endo]" (from growing cold).

(printed under page 115)

Page

running head: BER SECUNDUS. 222
marginal letters: A ne liberata potest; B Sicut ergo Deus; C serpentem perversum, et; D mae quod Graece
old-edition numerals: (none)
other: Latin text with one Greek word inline; first word ne split from previous column

PG 11:223

inde quod ex calore illo naturali et divino refrixisse videatur, et ideo in hoc quo nunc est statu, et vocabulo sita sit. Denique proprie laudabiliter animam poni in Scripturis sanctis, require si facile invenias ; culpabiliter autem frequenter occurrit, ut ibi : « Anima mala perdit eum qui possidet eam ; » et « anima quae peccat, ipsa morietur. » Postea enim quam dictum est : « Omnes animae meae sunt, sicut anima patris, ita anima filii mea est ; » utique consequens videbatur ut diceret : Anima quae agit justitiam, ipsa salvabitur ; et anima quae peccat, ipsa morietur. Sed nunc videmus quoniam quod culpabile quidem est, adjunxit ad animam : quod autem laude dignum erat, reticuit.

thence because it seems to have grown cold from that natural and divine warmth, and therefore is placed in this state and designation in which it now is. Finally, whether the soul is properly put by way of praise in the holy Scriptures, inquire if you can easily find; whereas by way of blame it frequently occurs, as there: "An evil soul destroys him who possesses it" (Sir. 6:4); and "the soul that sins, the same shall die" (Ezek. 18:4). For after it was said: "All souls are Mine; just as the soul of the father, so also the soul of the son is Mine" (Ezek. 18:4); certainly it seemed consequent that He should say: The soul that does justice, the same shall be saved; and the soul that sins, the same shall die. But now we see that what is blameworthy indeed He joined to the soul; whereas what was worthy of praise He passed over in silence.

[Παρὰ τὴν ἀπόπτωσιν καὶ τὴν ψύξιν τὴν ἀπὸ τοῦ ζῇν τῷ πνεύματι, γέγονεν ἡ νῦν γενομένη ψυχὴ, οὖσα καὶ δεκτικὴ τῆς ἐπανόδου τῆς ἐφ' ὅπερ ἦν ἐν ἀρχῇ· ὅπερ νομίζω λέγεσθαι ὑπὸ τοῦ Προφήτου ἐν τῷ· « Ἐπίστρεψον, ψυχή μου, εἰς τὴν ἀνάπαυσίν σου· » ὥστε ὅλον τοῦτο εἶναι.

[Through the falling away and the cooling from living in the spirit, that which is now a soul came to be, being also capable of returning to that which it was in the beginning; which I think is spoken by the Prophet in the words: "Return, O my soul, unto your rest" (Ps. 114:7); so that all this is so.

Νοῦς πως οὖν γέγονε ψυχὴ, καὶ ψυχὴ κατορθωθεῖσα γίνεται νοῦς. Ex eo quod decidit et refrixit a spiritali vita, facta est anima, quae etiam in id quod ab initio fuit, redire potest. Quod a Propheta significari arbitror, dum ait : « Revertere, anima mea, in requiem tuam, » ut totum hoc sit.

Mind somehow, then, has become soul, and soul when set right becomes mind. From the fact that it fell and grew cold from the spiritual life, it became a soul, which can also return to that which it was from the beginning. Which I think is signified by the Prophet when he says: "Return, O my soul, into your rest," so that the whole is this.

Videndum ergo est, ne forte, sicut diximus ex ipso nomine declarari, ab eo quod refrixerit a fervore justorum et divini ignis participatione ψυχή, id est anima appellata sit, nec tamen amisit facultatem restituendi se in illum statum fervoris, in quo ex initio fuit. Unde et Propheta tale aliquid videtur ostendere, cum dicit : « Revertere, anima mea, in requiem tuam. » Ex quibus omnibus illud videtur ostendi, quod mens de statu suo ac dignitate declinans, effecta vel nuncupata est anima ; quae si reparata fuerit et correcta, redit in hoc ut sit mens.

We must see therefore whether perchance, as we have said is declared from the name itself, from the fact that it has grown cold from the fervour of the just and the participation of the divine fire, it has been called psyche, that is, soul, and yet has not lost the faculty of restoring itself into that state of fervour in which it was from the beginning. Whence the Prophet also seems to show something of the sort when he says: "Return, O my soul, into your rest" (Ps. 114:7). From all of which that seems to be shown, that the mind declining from its state and dignity was made or named a soul; and if this be repaired and corrected, it returns to being a mind.

VERSIO HIER.

Version of Jerome.

Νοῦς, id est, mens corruens facta est anima, et rursum anima instructa virtutibus mens fiet. Quod et de anima Esau scrutantes possumus invenire, propter antiqua peccata eum in deteriori vita esse damnatum. Et de coelestibus requirendum est, quod non eo tempore quo factus est mundus, solis anima, vel quodcunque eam appellari oportet, esse coeperit, sed antequam lucens illud et ardens corpus intraret. De luna et stellis similiter sentiamus, quod ex causis praecedentibus,

Nous, that is, mind falling down was made soul, and again soul instructed in virtues will become mind. Which we can also find on examining concerning the soul of Esau, that on account of ancient sins he was condemned in a worse life. And concerning heavenly beings we must inquire, because not at the time when the world was made did the soul of the sun, or whatever it ought to be called, begin to be, but before it entered that shining and burning body. Concerning the moon and stars let us think similarly, that from preceding causes,

Editors' notes and page, col. 223

Footnotes

(ref. 70) ‹anchor: not visible in foot image› · call in col 223–224 (not visible) Eccli. VI, 4.

Ecclesiasticus (Sirach) 6:4.

(ref. 71) ‹anchor: not visible in foot image› · call in col 223–224 (not visible) Ezech. XVIII, 4.

Ezekiel 18:4.

(ref. 72) ‹anchor: in requiem tuam› · call in col 223 Psal. CXIV, 7.

Psalm 114:7 (Vulgate numbering; Hebrew numbering Ps. 116:7).

(ref. 73) ‹anchor: anima mea turbata est› · call in col 224 Joan. XII, 27.

John 12:27.

(ref. 74) ‹anchor: usque ad mortem› · call in col 224 Matth. XXVI, 58.

Matthew 26:58 [as printed; the verse quoted is Matthew 26:38].

(ref. 75) ‹anchor: eam abs me› · call in col 224 Joan. X, 18.

John 10:18.

(printed under page 116)

(61) ‹anchor: not visible in foot image› · call in col 223–224 (not visible)

Ibi: anima mala perdit. Sic mss. In editis « ibi » omittitur, et pro « mala » legitur « male. »

"There: an evil soul destroys." So the manuscripts. In the printed editions "there" is left out, and for "mala" (evil) one reads "male" (wickedly).

(printed under page 116)

(62) ‹anchor: Παρὰ τὴν ἀπόπτωσιν (Greek column)› · call in col 223

Παρὰ τὴν ἀπόπτωσιν, etc. Hæc habentur ad calcem epistolæ Justiniani ad Menam, Latina autem interpretatio partim exstat in epistola Hieronymi ad Avitum, ex qua palam est multa Rufinum interpretando omisisse.

"Through the falling away," etc. This is found at the end of Justinian's letter to Menas; the Latin rendering survives in part in Jerome's letter to Avitus, from which it is plain that Rufinus left out much in translating.

(printed under page 116)

(63) ‹anchor: not visible in foot image› · call in col 223–224 (not visible)

Participatione. Deest in antea editis, licet reperiatur in omnibus mss.

"By participation." It is missing in the earlier editions, though it is found in all the manuscripts.

(printed under page 116)

(64) ‹anchor: Ex quibus omnibus› · call in col 223

Vide l. ii Origenian., q. 6, n. 4.

See the Origeniana, book 2, question 6, number 4.

(printed under page 116)

(65) ‹anchor: not visible in foot image› · call in col 223–224 (not visible)

Vide l. ii Origenian., q. 6, n. 12 et 13.

See the Origeniana, book 2, question 6, numbers 12 and 13.

(printed under page 116)

Page

running head: 223 ORIGENIS ΠΕΡΙ Α
marginal letters: A inde quod ex calore; B ex ipso nomine; C Ex quibus (64) omnibus; D factus est mundus,
old-edition numerals: 96 before Videndum ergo est,
other: left sub-column holds Greek fragment (Παρὰ τὴν ἀπόπτωσιν...) and Latin version; right sub-column holds Rufinus's Latin (Videndum ergo est...); full-width VERSIO HIER. at foot continues into next column

PG 11:224

licet invitae compulsae sint subjici vanitati, ob praemia futurorum ; non suam facere, sed Creatoris voluntatem, a quo in haec officia distributae sunt.]

although unwilling, they were compelled to be subjected to vanity, on account of the rewards of future things; doing not their own will, but the will of the Creator, by Whom they were distributed into these offices.]

4. Quod si ita est, decessus ipse mentis ac devolutio videtur mihi quod non aequalis omnium sentiendus sit, sed vel plus vel minus in animam verti, et aliquas quidem mentes servare aliquid etiam prioris vigoris, aliquas vero aut nihil, aut exiguum aliquid. Unde inveniuntur quidam statim ab ineunte aetate ardentioris acuminis, alii vero tardioris, nonnulli autem obtusissimi et penitus indociles nasci. Verumtamen quod diximus, mentem in animam verti, vel si qua alia in hoc videntur aspicere, discutiat apud se qui legit diligentius et pertractet ; a nobis tamen non putentur velut dogmata esse prolata, sed tractandi more ac requirendi esse discuss. Addat autem et hoc qui legit ad tractatum, quod etiam de Salvatoris anima ex his quidem quae in Evangelio scripta sunt, observatur, quod alia sunt quae ei sub animae nomine ascribuntur, et alia quae sub Spiritus nomine deputantur. Nam cum passionem aliquam vel perturbationem sui vult indicare, sub animae nomine indicat, ut cum dicit : « Nunc anima mea turbata est, » et : « Tristis est anima mea usque ad mortem, » et : « Nemo tollit animam meam ; sed ego pono eam abs me. » In manus autem Patris commendat non animam, sed spiritum ; et cum carnem dicat infirmam, non animam promptam dicit, sed spiritum ; unde videtur quasi medium quoddam esse anima inter carnem infirmam et spiritum promptum.

4. Now if this is so, the departure itself and downfall of the mind seems to me not to be understood as equal in all, but to be turned either more or less into a soul, and that some minds indeed preserve something even of their former vigour, while others preserve either nothing or some small amount. Whence some are found right from the beginning of life to be born of more ardent keenness, others of slower, and some most dull and wholly unteachable. Nevertheless what we have said, that the mind is turned into a soul, or whatever other things seem to look towards this, let him who reads discuss within himself more diligently and handle thoroughly; yet let them not be supposed to have been put forward by us as dogmas, but to have been discussed after the manner of treating and inquiring. Moreover let him who reads add this also to the treatise, that concerning the soul of the Saviour also, from those things indeed which are written in the Gospel, it is observed that there are some things which are ascribed to Him under the name of soul, and others which are reckoned under the name of spirit. For when He wishes to indicate some passion or perturbation of Himself, He indicates it under the name of soul, as when He says: "Now is My soul troubled" (John 12:27), and: "My soul is sorrowful even unto death" (Matt. 26:38), and: "No one takes My soul from Me; but I lay it down of Myself" (John 10:18). Into the hands of the Father, however, He commends not His soul, but His spirit; and when He calls the flesh weak, He does not call the soul willing, but the spirit; whence the soul seems to be as it were a certain medium between the weak flesh and the willing spirit.

5. Sed fortassis occurrat nobis aliquis ex his de quibus ipsi in nostris propositionibus admonuimus, et dicat : Quomodo ergo etiam Dei anima dicitur ? Cui respondebimus hoc modo : quia sicut omnia quae corporaliter de Deo dicuntur, id est vel digiti, vel manus, vel brachia, vel oculi, vel pes, vel os, dicimus non haec humana membra, sed virtutes ejus quasdam in his corporeorum membrorum appellationibus indicari ; ita et esse aliquid aliud putandum est, quod appellatione hac quae anima Dei dicitur, indicatur. Et si fas est audere nos in tali re amplius aliquid dicere, potest fortasse anima Dei intelligi unigenitus Filius ejus. Sicut enim anima per omne corpus inserta movet omnia et agitat quae operatur universa ; ita et unigenitus Filius Dei, qui est Verbum et sapientia ejus, pertingit et pervenit ad omnem virtutem Dei, insertus ei. Et fortassis ob hujus sacramenti indicium

5. But perhaps someone may meet us with one of those points of which we ourselves have given warning in our propositions, and say: How then is the soul of God also spoken of? To whom we shall answer in this way: that just as all things which are spoken of God bodily, that is, either fingers, or hands, or arms, or eyes, or foot, or mouth, we say are not these human members, but that certain powers of His are indicated in these appellations of bodily members; so also something else must be supposed to be, which is indicated by this appellation which is called the soul of God. And if it is lawful for us to dare to say something more in such a matter, perhaps the soul of God may be understood as His only-begotten Son. For just as the soul inserted throughout the whole body moves all things and sets in motion all things which it works; so also the only-begotten Son of God, Who is His Word and wisdom, reaches and extends to every power of God, being inserted in it. And perhaps for the indication

Editors' notes and page, col. 224

Footnotes

(66) ‹anchor: lit animam meam› · call in col 224

Et nemo tollit animam meam. Hæc etiam desunt in antea editis, sed in omnibus habentur mss.

"And no one takes my soul." These words too are missing in the earlier editions, but are found in all the manuscripts.

(printed under page 116)

(67) ‹anchor: quæ corporaliter› · call in col 224

Corporaliter. Deest in antea editis, sed habetur in mss.

"Bodily." It is missing in the earlier editions, but is found in the manuscripts.

(printed under page 116)

(68) ‹anchor: putandum est, quod› · call in col 224

Aliquid aliud putandum est quod. Sic mss. Lib. vero editi, « aliud putandum est quam quod, » etc.

"Something else must be supposed, which." So the manuscripts. The printed books, however, have "something other must be supposed than what," etc.

(printed under page 116)

(69) ‹anchor: amplius aliquid dicere› · call in col 224

Caute lege.

Read with caution.

(printed under page 116)

Page

running head: IGENIS ΠΕΡΙ ΑΡΧΩΝ 224
marginal letters: A licet invitae compulsae; B prolata, sed tractandi; C infirmam et spiritum; D omnia et agitat
old-edition numerals: (none)
other: Latin only, no Greek printed; last word indi- split across column break

PG 11:225

corpus in Scripturis vel dicitur Deus, vel describitur. Considerandum sane est, ne forte possit etiam pro hoc anima Dei intelligi Unigenitus ejus, quoniam venit et ipse in locum hunc afflictionis, et in convallem fletus descendit, et in locum humiliationis nostrae ; sicut dicit in Psalmo : « Quoniam humiliasti nos in loco afflictionis. » Denique scio quosdam exponentes illud quod in Evangelio a Salvatore dictum est : « Tristis est anima mea usque ad mortem ; » interpretatos esse de apostolis, quos velut meliores reliquo corpore animam suam dixerit. Nam quia multitudo credentium corpus illius dicitur, apostolos velut reliquo corpore meliores animam intelligi debere dixerunt. Haec prout potuimus de rationabili anima discutienda magis a legentibus quam statuta ac definita protulimus. De animabus vero pecudum caeterorumque mutorum sufficiant illa quae absolute superius diximus.

of this mystery God is either called or described in the Scriptures as a body. Indeed we must consider whether perchance for this reason also the soul of God may be understood as His Only-begotten, because He Himself also came into this place of affliction, and descended into the valley of weeping, and into the place of our humiliation; as it says in the Psalm: "Because Thou hast humbled us in the place of affliction" (Ps. 43:20). Finally, I know that some, expounding that which is spoken in the Gospel by the Saviour: "My soul is sorrowful even unto death" (Matt. 26:38), have interpreted it of the apostles, whom He called His soul as being better than the rest of the body. For because the multitude of believers is called His body, they have said that the apostles, as being better than the rest of the body, ought to be understood as the soul. These things, so far as we have been able, we have put forward concerning the rational soul rather to be discussed by the readers than as settled and defined. Concerning the souls of cattle, however, and of the other dumb creatures, let those things suffice which we have stated generally above.

CAPUT IX.

Chapter IX.

De mundo et motibus rationabilium creaturarum, vel bonarum, vel malarum, et de causis earum.

On the world and the movements of rational creatures, whether good or evil, and on their causes.

1. Sed nunc ad propositae disputationis ordinem revertamur, et intueamur creaturae initium, quodcunque illud initium creantis Dei mens potuerit intueri.

1. But now let us return to the order of the proposed disputation, and contemplate the beginning of creation, whatever beginning of God creating the mind may be able to contemplate.

[Ἐν τῇ ἐπινοουμένῃ ἀρχῇ τοσοῦτον ἀριθμὸν τῷ βουλήματι αὐτοῦ ὑποστῆσαι τὸν Θεὸν νοερῶν οὐσιῶν, ὅσον ἠδύνατο διαρκέσαι· πεπερασμένην γὰρ εἶναι καὶ τὴν δύναμιν τοῦ Θεοῦ λεκτέον, καὶ μὴ προφασει εὐφημίας τὴν περιγραφὴν αὐτῆς περιαιρετέον. Ἐὰν γὰρ ᾖ ἄπειρος ἡ θεία δύναμις, ἀνάγκη αὐτὴν μηδὲ ἑαυτὴν νοεῖν· τῇ γὰρ φύσει τὸ ἄπειρον ἀπερίληπτον. Πεποίηκε τοίνυν τοσαῦτα ὧν ἐδύνατο περιδράξασθαι, καὶ ἔχειν αὐτὰ ὑπὸ χεῖρας, καὶ συγκροτεῖν ὑπὸ τὴν αὐτοῦ πρόνοιαν· ὥσπερ καὶ τοσαύτην ὕλην κατεσκεύασεν ὅσην ἠδύνατο κατακοσμῆσαι. Id est : In illo quod mente percipitur initio, tantum nu-

[In the beginning that is conceived in thought, God by His counsel brought into subsistence so great a number of intellectual substances as He was able to suffice for; for we must say that the power of God also is finite, and not under pretext of praise take away its circumscription. For if the divine power be infinite, of necessity it cannot even understand itself; for by nature the infinite is incomprehensible. He has made therefore so many things as He was able to grasp round, and to hold under His hands, and to hold together under His providence; just as He also prepared so much matter as He was able to adorn thoroughly. That is: In that beginning which is perceived by the mind, so great a num-

In illo ergo initio putandum est tantum numerum rationabilium creaturarum, vel intellectualium, vel quoquomodo appellandae sunt quas mentes superius diximus, fecisse Deum quantum sufficere posse prospexit. Certum est quippe quod praefinito aliquo apud se numero eas fecit : non enim, ut quidam volunt, finem putandum est non habere creaturas ; quia ubi finis non est, nec comprehensio ulla, nec circumscriptio esse potest. Quod si fuerit, utique

In that beginning therefore it must be supposed that God made so great a number of rational creatures, or intellectual ones, or in whatever way those ought to be called which we have above called minds, as He foresaw could suffice. For it is certain that He made them with some number predetermined within Himself: for it must not be supposed, as some will have it, that creatures have no limit; because where there is no limit, there can be neither any comprehension nor any circumscription. And if this should be so, certainly

Editors' notes and page, col. 225

Footnotes

(ref. 76) ‹anchor: not visible in foot image› · call in col 225–226 (not visible) Psal. XLIII, 20.

Psalm 43:20 (Vulgate numbering; Hebrew numbering Ps. 44:19).

(ref. 77) ‹anchor: not visible in foot image› · call in col 225–226 (not visible) Matth. XXVI, 33.

Matthew 26:33.

(ref. 78) ‹anchor: not visible in foot image› · call in col 225–226 (not visible) Sap. XI, 21.

Wisdom 11:21.

(ref. 79) ‹anchor: cœlum et terram› · call in col 226 Gen. I, 1.

Genesis 1:1.

(printed under page 117)

(70) ‹anchor: not visible in foot image› · call in col 225–226 (not visible)

Ita mss. Alias, « et insertus est ei, et fortassis ad hujus Sacram. indicium, » etc.

So the manuscripts. Elsewhere, "and is implanted in him, and perhaps as a sign of this sacrament," etc.

(printed under page 117)

(71) ‹anchor: not visible in foot image› · call in col 225–226 (not visible)

Sic mss. Libb. editi, « potest etiam per hoc. »

So the manuscripts. The printed books have "it can also, by this."

(printed under page 117)

(72) ‹anchor: not visible in foot image› · call in col 225–226 (not visible)

Alias, « de Salvatore. » Sed mss. ut in nostro textu.

Elsewhere, "concerning the Saviour." But the manuscripts read as in our text.

(printed under page 117)

(73) ‹anchor: not visible in foot image› · call in col 225–226 (not visible)

De mundo, etc. In prioribus editionibus hæc verba series sunt præcedentis capitis, et caput totum De mundo ibi tantum incipit, ubi nunc numerus tertius ponitur.

"On the world," etc. In the earlier editions these words are a continuation of the preceding chapter, and the whole chapter On the world begins only at the place where the number three now stands.

(printed under page 117)

(74) ‹anchor: Ἐν τῇ ἐπινοουμένῃ (Greek column)› · call in col 225

Ἐν τῇ ἐπινοουμένῃ, etc. Hæc desumpta sunt ex epistola Justiniani imper. ad Menam in fine. Videsis Origenian. lib. ii, q. 1, n. 1, 2, 3 et 4.

"In the beginning as conceived," etc. This is taken from the end of the Emperor Justinian's letter to Menas. See the Origeniana, book 2, question 1, numbers 1, 2, 3 and 4.

(printed under page 117)

(75) ‹anchor: superius diximus› · call in col 225

Sic mss. Alias, « quomodolibet appellandæ sunt quas superius diximus. »

So the manuscripts. Elsewhere, "in whatever way they are to be named, which we spoke of above."

(printed under page 117)

(76) ‹anchor: not visible in foot image› · call in col 225–226 (not visible)

Ita mss. Alias, « si quidquam, » etc.

So the manuscripts. Elsewhere, "if anything," etc.

(printed under page 117)

(77) ‹anchor: not visible in foot image› · call in col 225–226 (not visible)

Libb. editi, « convenienter. » Mss., « consequenter. »

The printed books have "fittingly"; the manuscripts, "consequently."

(printed under page 117)

(78) ‹anchor: not visible in foot image› · call in col 225–226 (not visible)

Sic mss. Libb. editi, « ornamentum. »

So the manuscripts. The printed books have "ornament."

(printed under page 117)

Page

running head: 225 LIBER SECUNDU
marginal letters: A cium (70) corpus; B scutienda magis a; C dum est tantum; D re creaturas ; quia
old-edition numerals: 97 before CAPUT IX.
other: first word cium split from previous column; left sub-column holds bracketed Greek fragment (Ἐν τῇ ἐπινοουμένῃ...) and Latin version (last word nu- split across column break); right sub-column holds Rufinus's Latin (In illo ergo initio...)

PG 11:226

merum intelligibilium substantiarum voluntate sua constituit Deus, quanto poterat sufficere. Dicendum enim finitam esse Dei potentiam ; nec sub obtentu laudis, tollenda ejus circumscriptio est. Etenim si infinita sit divina potentia, necesse est eam ne seipsam quidem intelligere : natura enim infinitum comprehendi non potest. Tanta igitur fecit, quanta poterat apprehendere, ac sub providentia sua continere ; quemadmodum et tantam materiam apparavit, quantam poterat exornare.]

ber of intelligible substances did God establish by His will as He was able to suffice for. For it must be said that the power of God is finite; nor under pretext of praise must its circumscription be taken away. For if the divine power be infinite, it is necessary that it cannot even understand itself: for by nature the infinite cannot be comprehended. He made therefore so many things as He was able to lay hold of and to keep under His providence; just as He also prepared so much matter as He was able to adorn.]

nec contineri, vel dispensari a Deo quae facta sunt, poterunt. Naturaliter nempe quidquid infinitum fuerit, et incomprehensibile erit. Porro autem sicut Scriptura dicit : « In numero et mensura universa » condidit Deus, et idcirco numerus quidem recte aptabitur rationabilibus creaturis, vel mentibus, ut tantae sint quantae a providentia Dei dispensari, regi et contineri possint. Mensura vero materiae corporali consequenter aptabitur ; quam utique tantam a Deo esse creatam credendum est, quantam sibi sciret ad ornatum mundi posse sufficere. Haec ergo sunt quae in initio, id est ante omnia a Deo creata esse existimandum est. Quod quidem etiam in illo initio quod Moyses latentius introduxit, indicari putamus cum dicit : « In principio fecit Deus coelum et terram. » Certum est enim quia non de firmamento, neque de arida, sed de illo coelo ac terra dicatur quorum coelum hoc et terra quam videmus, vocabula postea mutuata sunt.

the things that have been made will not be able either to be contained or to be administered by God. For naturally whatever is infinite will also be incomprehensible. Moreover, just as Scripture says: "In number and measure" (Wisd. 11:21) did God create all things, and therefore number indeed will rightly be fitted to rational creatures, or minds, that they may be so many as can be administered, ruled and contained by the providence of God. Measure, on the other hand, will consequently be fitted to bodily matter; which certainly must be believed to have been created by God in such quantity as He knew could suffice Him for the adornment of the world. These therefore are the things which must be supposed to have been created by God in the beginning, that is, before all things. Which indeed we think is indicated also in that beginning which Moses more covertly introduced when he says: "In the beginning God made the heaven and the earth" (Gen. 1:1). For it is certain that this is said not of the firmament, nor of the dry land, but of that heaven and earth from which this heaven and earth which we see afterwards borrowed their names.

2. Verum quoniam rationabiles istae naturae quas in initio factas supra diximus, factae sunt cum ante non essent, hoc ipso quia non erant, et esse coeperunt, necessario convertibiles et mutabiles substiterunt : quoniam quaecunque inerat substantiae earum virtus, non naturaliter inerat, sed beneficio conditoris effecta. Quod ergo sunt, non est proprium, nec sempiternum, sed a Deo datum. Non enim semper fuit : et omne quod datum est, etiam auferri et recedere potest. Recedendi autem causa in eo erit, si non recte et probabiliter dirigitur motus animorum. Voluntarios enim et liberos motus a se conditis mentibus Creator indulsit, quo scilicet bonum in eis proprium fieret, cum id voluntate propria servaretur ; sed desidia et laboris taedium in servando bono, et aversio ac negligentia meliorum, initium dedit recedendi a bono. Recedere autem a bono,

2. But since those rational natures which we have said above were made in the beginning, were made when previously they did not exist, by this very fact that they did not exist and began to exist, they necessarily subsisted as convertible and mutable: since whatever virtue was in their substance was not in it by nature, but wrought by the kindness of the Creator. What they are, therefore, is not their own, nor eternal, but given by God. For it did not always exist: and everything that is given can also be taken away and depart. Now the cause of departing will consist in this, if the movement of their minds is not rightly and laudably directed. For the Creator granted voluntary and free movements to the minds created by Him, so that the good in them might become their own, when it was preserved by their own will; but sloth and weariness of labour in preserving the good, and turning away and neglect of better things, gave the beginning of departing from the good. Now to depart from the good

Editors' notes and page, col. 226

Footnotes

(79) ‹anchor: et mutabiles› · call in col 226

Et mutabiles. Deest in antea editis, sed habetur in mss.

"And changeable." It is missing in the earlier editions, but is found in the manuscripts.

(printed under page 117)

(80) ‹anchor: Voluntarios enim› · call in col 226

Vide Origenian. l. ii, q. 7, n. 14.

See the Origeniana, book 2, question 7, number 14.

(printed under page 117)

(81) ‹anchor: bonum in eis proprium› · call in col 226

Alias, « propositum. »

Elsewhere, "purpose."

(printed under page 117)

Page

running head: LIBER SECUNDUS. 226
marginal letters: A merum intelligibilium; B apparavit, quantam po-; C sunt.; D Creator indulsit, quo
old-edition numerals: (none)
other: Latin only, no Greek printed; left sub-column continues Latin version of Greek fragment (first word merum split from previous column); right sub-column and full width continue Rufinus's Latin

PG 11:227

non aliud est quam effici in malo. Certum namque est malum esse bono carere. Ex quo accidit, ut in quanta mensura quis devolveretur a bono, in tantam mensuram malitiae deveniret. In quo utique pro motibus suis unaquaeque mens vel amplius, vel parcius bonum negligens, in contrarium boni quod sine dubio malum est, trahebatur. Ex quo videtur semina quaedam et causas varietatis ac diversitatis ille omnium conditor accepisse, ut pro diversitate mentium, id est, rationabilium creaturarum, quam diversitatem ex ea causa quam superius diximus, putandae sunt concepisse, varium ac diversum mundum crearet. Quod autem varium ac diversum dicimus, hoc est quod volumus indicare.

is nothing else than to be made to be in evil. For it is certain that to be evil is to lack the good. Whence it came to pass that in whatever measure anyone fell away from the good, into so great a measure of wickedness did he come. Wherein certainly each mind according to its movements, neglecting the good either more or less, was drawn into the contrary of the good, which undoubtedly is evil. From which that Creator of all things seems to have received certain seeds and causes of variety and diversity, that according to the diversity of minds, that is, of rational creatures, which diversity they must be supposed to have conceived from that cause which we have stated above, He should create a varied and diverse world. Now what we mean by varied and diverse, this is what we wish to indicate.

3. Mundum nunc dicimus, omne quod est super coelos, vel in coelis, vel super terram, vel in his qui inferi appellantur, vel quaecunque usquam prorsus loca sunt, et hi qui in ipsis degere nominantur. Totum ergo hoc, mundus vocatur. In quo mundo quaedam dicuntur esse supercoelestia, id est, in habitationibus beatioribus posita, et corporibus coelestioribus ac splendentioribus induta, et in his ipsis multae differentiae ostenduntur ; sicut, verbi causa, etiam Apostolus dicit, quod « alia sit gloria solis, alia lunae, alia gloria stellarum ; stella enim a stella differt in gloria. » Quaedam vero terrena dicuntur, et inter ipsa non parva est differentia, id est, inter homines ; alii namque eorum barbari, alii Graeci ; et barbarorum quidam immanes et feri, alii mitiores. Et quidam quidem legibus probatissimis utuntur, alii vilioribus vel asperioribus, alii quoque inhumanis et ferinis magis moribus quam legibus utuntur. Et quidam quidem statim ab initio nativitatis suae humiliantur, et subjecti sunt, ac serviliter educantur, vel sub dominis, vel sub principibus positi, vel tyrannis, alii vero liberius et rationabilius educantur, alii sanis corporibus, nonnulli aegris statim a prima aetate, alii visu, alii auditu et voce decepti, nonnulli ita nati, alii statim post nativitatem hujuscemodi sensibus defraudati, vel certe jam adulta aetate tale aliquid passi. Et quid refert evolvere me omnes atque enumerare humanarum clades miseriarum, a quibus alii liberi, alii involuti sunt, cum possit unusquisque etiam apud semetipsum considerare de his singulis atque perpendere ? Sunt et quaedam invisibiles virtutes, quibus quae super terram sunt, dispensanda commissa sunt ; et non parva etiam in ipsis differentia credenda est, sicut

3. By the world we now mean all that is above the heavens, or in the heavens, or upon the earth, or in those places which are called the lower regions, or whatever places there are anywhere at all, and those who are said to dwell in them. All this, therefore, is called the world. In which world some things are said to be supercelestial, that is, placed in more blessed habitations, and clothed with more heavenly and more splendid bodies, and among these very beings many differences are shown; just as, for example, the Apostle also says that "there is one glory of the sun, another of the moon, another glory of the stars; for star differs from star in glory" (1 Cor. 15:41). And some things are called earthly, and among these there is no small difference, that is, among men; for some of them are barbarians, others Greeks; and of the barbarians some are savage and fierce, others milder. And some indeed use the most approved laws, others baser or harsher ones, and others again use inhuman and beastly customs rather than laws. And some indeed right from the beginning of their birth are humbled, and are subject, and are brought up slavishly, placed either under masters, or under princes, or tyrants, while others are brought up more freely and more rationally; some with healthy bodies, some with sickly ones right from their earliest age; some impaired in sight, others in hearing and speech; some born thus, others deprived of senses of this sort immediately after birth, or at any rate having suffered something of the sort when already of adult age. And what need is there for me to unroll and enumerate all the disasters of human miseries, from which some are free and in which others are entangled, when each one can even within himself consider and weigh these individual things? There are also certain invisible powers, to whom the things that are upon the earth have been entrusted to be administered; and no small difference must be believed to exist among them also, just as

Editors' notes and page, col. 227

Footnotes

(ref. 80) ‹anchor: differt in gloria› · call in col 227 I Cor. XV, 41.

1 Corinthians 15:41.

(ref. 81) ‹anchor: not visible in foot image› · call in col 227–228 (not visible) Coloss. I, 16.

Colossians 1:16.

(ref. 82) ‹anchor: not visible in foot image› · call in col 227–228 (not visible) Joan. I, 1, 2.

John 1:1–2.

(ref. 83) ‹anchor: not visible in foot image› · call in col 227–228 (not visible) Psal. CIII, 24.

Psalm 103:24 (Vulgate numbering; Hebrew numbering Ps. 104:24).

(printed under page 118)

(82) ‹anchor: not visible in foot image› · call in col 227–228 (not visible)

Vide l. ii Origenian., q. 12, n. 2.

See the Origeniana, book 2, question 12, number 2.

(printed under page 118)

(83) ‹anchor: not visible in foot image› · call in col 227–228 (not visible)

Priores editiones omittunt « vel parcius, » quod habetur in mss.

The earlier editions leave out "or more sparingly," which is found in the manuscripts.

(printed under page 118)

(84) ‹anchor: not visible in foot image› · call in col 227–228 (not visible)

Alias, « supra terram vel in his quæ inferi. » Sed mss. ut in nostro textu.

Elsewhere, "above the earth or in those things which are below." But the manuscripts read as in our text.

(printed under page 118)

(85) ‹anchor: not visible in foot image› · call in col 227–228 (not visible)

Sic mss. Alias, « inclyta. »

So the manuscripts. Elsewhere, "renowned."

(printed under page 118)

(86) ‹anchor: differt in gloria› · call in col 227

Alias, « claritate. » Paulo post mss., « id est inter homines. » Libb. editi, « sicut inter homines. »

Elsewhere, "in brightness." A little after, the manuscripts have "that is, among men"; the printed books, "as among men."

(printed under page 118)

(87) ‹anchor: not visible in foot image› · call in col 227–228 (not visible)

Sic mss. Alias, « quomodo..... facta esse videntur. »

So the manuscripts. Elsewhere, "how ... they seem to have been made."

(printed under page 118)

(88) ‹anchor: not visible in foot image› · call in col 227–228 (not visible)

In principio erat Verbum et Verbum erat apud Deum, et Deus erat Verbum: hoc erat in principio apud Deum. Hæc desiderantur in prioribus editionibus, licet habeantur in omnibus mss.

"In the beginning was the Word, and the Word was with God, and the Word was God: he was in the beginning with God." These words are missing in the earlier editions, though they are found in all the manuscripts.

(printed under page 118)

Page

running head: 227 ORIGENIS ΠΕΡΙ ΑΡ
marginal letters: A non aliud est; B coelos, vel in; C dam immanes et; D possit unusquisque etiam
old-edition numerals: 98 after alii namque eorum
other: Latin only, no Greek printed

PG 11:228

et in hominibus invenitur. Sane apostolus Paulus esse quaedam etiam inferna designat, et in ipsis simili modo sine dubio varietatis causa requirenda est. De mutis vero animalibus et volucribus, atque de his quae in aquis habitant, requirere superfluum videtur : cum haec non principalia, sed consequentia accipi debere certum sit.

is found among men also. Indeed the apostle Paul designates that there are also certain lower beings, and among them in like manner the cause of variety must undoubtedly be inquired into. Concerning dumb animals, however, and birds, and concerning those that dwell in the waters, it seems superfluous to inquire: since it is certain that these ought to be taken not as principal things, but as consequential.

4. Quoniam ergo omnia quae facta sunt, per Christum et in Christo facta esse dicuntur, sicut et apostolus Paulus manifestissime designat dicens : « Quoniam in ipso et per ipsum creata sunt omnia, sive quae in coelo sunt, sive quae in terra, visibilia et invisibilia, sive throni, sive potestates, sive principatus, sive dominationes ; omnia per ipsum et in ipso creata sunt. » Sed et in Evangelio Joannes nihilominus eadem ostendit, dicens : « In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum ; hoc erat in principio apud Deum ; omnia per ipsum facta sunt, et sine ipso factum est nihil. » Sed et in psalmo scriptum est quia « Omnia in sapientia fecisti. » Quia ergo Christus sicut Verbum et sapientia est, ita etiam justitia est, consequens sine dubio erit, ut ea quae in Verbo et sapientia facta sunt, etiam ea in justitia quae est Christus, facta esse dicantur ; quod scilicet in his quae facta sunt, nihil injustum, nihil fortuitum videatur, sed omnia ita esse ut aequitatis ac justitiae regula expetit, doceantur. Quomodo ergo tanta ista rerum varietas, tantaque diversitas justissima et aequissima possit intelligi, certus sum humano ingenio vel sermone explicari non posse, nisi ipsum Verbum ac sapientiam et justitiam qui est unigenitus Filius Dei, prostrati ac supplices deprecemur, qui per gratiam suam sensibus se nostris infundens, obscura illuminare, clausa patefacere, pandereque dignetur arcana : si tamen inveniamur tam digne vel petere, vel quaerere, vel pulsare, ut vel petentes accipere mereamur, vel quaerentes invenire, vel pulsantibus jubeatur aperiri. Non ergo freti nostro ingenio, sed ipsius sapientiae auxilio quae fecit universa, et justitiae ejus quam inesse creaturis omnibus credimus, interim etiamsi asserere non valemus, ipsius tamen confisi misericordia inquirere perscrutarique tentabimus quomodo ista tanta varietas mundi atque diversitas, omni justitia ac ratione constare videatur. Rationem autem dico duntaxat generalem ; nam specialem singulorum, et quaerere imperiti est, et reddere velle dementis est.

4. Since therefore all things that have been made are said to have been made through Christ and in Christ, just as the apostle Paul also most manifestly designates, saying: "Because in Him and through Him were all things created, whether things in heaven or things on earth, visible and invisible, whether thrones, or powers, or principalities, or dominions; all things were created through Him and in Him" (Col. 1:16). Moreover in the Gospel also John nonetheless shows the same things, saying: "In the beginning was the Word, and the Word was with God, and the Word was God; this was in the beginning with God; all things were made through Him, and without Him was made nothing" (John 1:1–3). And in the Psalm also it is written that "In wisdom hast Thou made all things" (Ps. 103:24). Since therefore Christ, just as He is the Word and wisdom, so also is justice, it will undoubtedly follow that those things which were made in the Word and wisdom should also be said to have been made in the justice which is Christ; so that in the things that have been made, nothing may seem unjust, nothing fortuitous, but all things may be taught to be such as the rule of equity and justice demands. How therefore this so great variety of things, and so great diversity, can be understood as most just and most equitable, I am certain cannot be explained by human wit or speech, unless prostrate and suppliant we entreat the Word Himself and the wisdom and the justice, Who is the only-begotten Son of God, Who pouring Himself through His grace into our senses, may deign to illuminate what is dark, to lay open what is closed, and to unfold hidden things: if only we be found so worthily either to ask, or to seek, or to knock, that either asking we may merit to receive, or seeking to find, or knocking it may be commanded to be opened to us. Not relying therefore on our own wit, but on the help of that wisdom itself which made all things, and of that justice which we believe to be in all creatures, in the meantime even if we are unable to assert confidently, yet trusting in His mercy we shall attempt to inquire and search out how this so great variety and diversity of the world may seem to consist with all justice and reason. Now I mean a general reason only; for the special reason of individual things it is the part of an unskilful man even to seek, and the part of a madman to wish to render.

Editors' notes and page, col. 228

Footnotes

(89) ‹anchor: facta esse dicantur› · call in col 228

Sic mss. Alias, « etiam ea justitia quæ est in Christo facta esse dicantur. »

So the manuscripts. Elsewhere, "they are said to have been made even by that justice which is in Christ."

(printed under page 118)

(90) ‹anchor: inveniamur tam digne› · call in col 228

Mss., « tam digne. » Libb. editi, « eam digne. »

The manuscripts have "so worthily"; the printed books, "it worthily."

(printed under page 118)

(91) ‹anchor: justitia ac ratione› · call in col 228

Sic recte mss. Alias, « omnium justitiæ ratione. » Paulo post mss., « et quærere imperiti est. » Alias, « et quærere rationem imperitiæ est. »

So the manuscripts, rightly. Elsewhere, "by the reason of the justice of all things." A little after, the manuscripts have "and to seek it belongs to the unskilled"; elsewhere, "and to seek the reason is a mark of unskilfulness."

(printed under page 118)

Page

running head: GENIS ΠΕΡΙ ΑΡΧΩΝ 228
marginal letters: A et in hominibus; B Evangelio Joannes nihilominus; C tantaque diversitas justissima; D que tentabimus quomodo
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 11:229

5. Dicentibus autem nobis mundum istum in hac varietate positum, qua supra exposuimus a Deo factum, quem Deum et bonum et justum atque aequissimum dicimus, objicere hoc plurimi solent, et hi maxime qui ex schola Marcionis, et Valentini, et Basilidae venientes, audierunt diversas esse naturas animarum : quomodo justitiae Dei conveniat mundum facientis, ut habitaculum aliis quidem in coelis praebeat, et non solum his habitaculum melius praestet, verum etiam gradum aliquem celsiorem spectabilioremque concedat, principatum aliis indulgeat, aliis potestates, dominationes quoque aliis tribuat, aliis amplissimas sedes coelestium tribunalium praestet, eluceant alii rutilantius, et coruscent fulgore sidereo ; aliis sit gloria solis, aliis gloria lunae, aliis gloria stellarum ; stella a stella in gloria differat ; et, ut simul ac breviter totum dicam, si creatori Deo nec voluntas summi bonique operis, nec perficiendi facultas deest, quid causae exsistere potuit, ut naturas rationabiles creans, id est, quibus ut essent ipse exstitit causa, celsiores alios faceret, alios secundo, aut tertio, et multis jam inferiores gradibus deterioresque procrearet ? Tum deinde objiciunt etiam de his quae in terris sunt, quod aliis nascendi sors felicior evenerit, ut quis, verbi gratia, ex Abraham generetur, et ex repromissione nascatur, alius quoque ex Isaac et Rebecca, quique adhuc in ventre positus supplantat fratrem suum, et antequam nascatur, diligi dicitur a Deo. Vel hoc ipsum omnino, quod in Hebraeis quis nascitur, apud quos eruditionem divinae legis inveniat ; alius vero apud Graecos et ipsos sapientes, et non parvae eruditionis homines, jam vero alius apud Aethiopes, quibus vesci humanis carnibus usus est ; aut apud Scythas apud quos parricidium quasi ex lege geritur ; vel apud Tauros, ubi hospites immolantur. Aiunt ergo nobis : Si haec tanta rerum diversitas, nascendique conditio tam varia, tamque diversa, in qua causa utique facultas liberi arbitrii locum non habet (non enim quis ipse sibi eligit, vel ubi, vel apud quos, vel qua conditione nascatur) ; si ergo, inquiunt, hoc non facit naturae diversitas animarum, id est, ut mala

5. Now when we say that this world placed in this variety which we have set forth above was made by God, Whom we call God both good and just and most equitable, very many are wont to object this, and especially those who coming from the school of Marcion, and Valentinus, and Basilides, have heard that there are diverse natures of souls: how it can agree with the justice of God Who makes the world, that to some indeed He should afford a dwelling-place in the heavens, and not only bestow on them a better dwelling-place, but also grant some higher and more distinguished rank, indulge a principality to some, powers to others, bestow dominions also on others, afford to others the most ample seats of heavenly tribunals, that some should shine more brightly and gleam with starry splendour; that to some should be the glory of the sun, to others the glory of the moon, to others the glory of the stars; that star should differ from star in glory (1 Cor. 15:41); and, to state the whole at once and briefly, if the Creator God lacks neither the will for a supreme and good work, nor the faculty of accomplishing it, what cause could have existed that in creating rational natures, that is, beings of whose existence He Himself was the cause, He should make some higher, and procreate others in the second or third, and by many degrees still lower and worse ranks? Then next they object also concerning those things which are on earth, that a happier lot of birth has fallen to some, as for example that one is begotten of Abraham, and born of the promise, another also of Isaac and Rebecca (Gen. 25:21–26), and who while still placed in the womb supplants his brother, and before he is born is said to be loved by God. Or this very thing altogether, that one is born among the Hebrews, among whom he finds the instruction of the divine law; while another is born among the Greeks, themselves also wise men and men of no small learning; and again another among the Ethiopians, whose custom it is to feed on human flesh; or among the Scythians, among whom parricide is practised as though by law; or among the Taurians, where strangers are sacrificed. They say therefore to us: If this so great diversity of things, and a condition of birth so varied and so diverse, wherein certainly the faculty of free will has no place as a cause (for no one chooses for himself either where, or among whom, or in what condition he is born); if therefore, say they, a diversity of the nature of souls does not cause this, that is, that an evil

Editors' notes and page, col. 229

Footnotes

(ref. 84) ‹anchor: not visible in foot image› · call in col 229–230 (not visible) I Cor. XV, 41.

1 Corinthians 15:41.

(ref. 85) ‹anchor: Isaac et Rebecca› · call in col 229 Gen. XXV.

Genesis 25.

(ref. 86) ‹anchor: not visible in foot image› · call in col 229–230 (not visible) I Cor. II, 10.

1 Corinthians 2:10.

(printed under page 119)

(92) ‹anchor: not visible in foot image› · call in col 229–230 (not visible)

Ita mss. Alias, « asserunt. »

So the manuscripts. Elsewhere, "they assert."

(printed under page 119)

(93) ‹anchor: not visible in foot image› · call in col 229–230 (not visible)

Præstet, verum etiam gradum aliquem celsiorem spectabilioremque. Sic mss.; in prioribus editionibus deest « præstet, » et pro « spectabiliorem, » legitur « spectaculum. »

"Should grant, but also some loftier and more conspicuous rank." So the manuscripts; in the earlier editions "should grant" is missing, and for "more conspicuous" one reads "spectacle."

(printed under page 119)

(94) ‹anchor: not visible in foot image› · call in col 229–230 (not visible)

Sic mss. Alias, « et luceant: aliis rutilantiam, et coruscent fulgore sidereo. Alia sit gloria solis, alia lunæ, alia stellarum. »

So the manuscripts. Elsewhere, "and that they may shine: to others ruddy brightness, and that they may flash with starry radiance. One is the glory of the sun, another of the moon, another of the stars."

(printed under page 119)

(95) ‹anchor: Vel hoc ipsum› · call in col 229

Hoc ipsum. Sic mss. Alias, « quid hoc sit. »

"This very thing." So the manuscripts. Elsewhere, "what this may be."

(printed under page 119)

(96) ‹anchor: quibus vesci› · call in col 229

Vesci. Deest in prioribus editionibus, sed habetur in mss.

"To feed on." It is missing in the earlier editions, but is found in the manuscripts.

(printed under page 119)

(97) ‹anchor: diversitas animarum› · call in col 229

Animarum, id est. Hæc quoque desunt in libb. antea editis, sed habentur in mss. Ibidem mss., « bona autem ad bonas. » Alias, « bona autem ad bonos. »

"Of souls, that is." These words too are missing in the books printed before, but are found in the manuscripts. In the same place the manuscripts have "but good things to good souls"; elsewhere, "but good things to good men."

(printed under page 119)

(98) ‹anchor: not visible in foot image› · call in col 229–230 (not visible)

Vide l. ii Origenian., q. 12, n. 2.

See the Origeniana, book 2, question 12, number 2.

(printed under page 119)

(99) ‹anchor: not visible in foot image› · call in col 229–230 (not visible)

Aliam creandi causam, nisi propter seipsum. Sic omnes codd. mss. In editis deest « aliam, » et pro « nisi propter seipsum » legitur « præter seipsum. »

"Another cause for creating, except for his own sake." So all the manuscript codices. In the printed editions "another" is missing, and for "except for his own sake" one reads "besides himself."

(printed under page 119)

(1) ‹anchor: not visible in foot image› · call in col 229–230 (not visible)

Libb. editi, « æquales creavit, » sed mss., « æqualiter. »

The printed books have "he created them equal," but the manuscripts "equally."

(printed under page 119)

Page

running head: 229 LIBER SECUND
marginal letters: A 5. Dicentibus autem; B ria solis, aliis; C et antequam nascatur,; D naturae diversitas animarum
old-edition numerals: 99 after eruditionis homines ,
other: Latin only, no Greek printed

PG 11:230

natura animae ad gentem malam destinetur, bona autem ad bonas, quid aliud superest, nisi ut fortuito ista agi putentur et casu ? Quod utique si recipiatur, jam nec a Deo factus esse mundus, nec a providentia ejus regi credetur, et consequenter nec Dei judicium de uniuscujusque gestis videbitur exspectandum. In qua re quae sit quidem ad liquidum veritas rerum, illius est nosse solius qui scrutatur omnia, etiam alta Dei.

nature of soul is destined to an evil nation, and a good one to good nations, what else remains save that these things should be supposed to be done fortuitously and by chance? And if this certainly be received, the world will no longer be believed either to have been made by God, or to be ruled by His providence, and consequently neither will a judgement of God concerning the deeds of each one seem to be expected. In which matter what the clear truth of things really is, belongs to Him alone to know Who searches all things, even the deep things of God (1 Cor. 2:10).

6. Nos vero quasi homines (ne haereticorum insolentiam reticendo nutriamus), quae pro viribus nostris occurrere nobis possunt, ad ea quae obtenderunt, hoc modo respondebimus. Bonum esse et justum et omnipotentem Deum creatorem universorum, quibus valuimus ex divinis Scripturis assertionibus frequenter ostendimus. Hic cum in principio crearet ea quae creare voluit, id est rationabiles naturas, nullam habuit aliam creandi causam nisi propter seipsum, id est bonitatem suam. Quia ergo eorum quae creanda erant, ipse exstitit causa : in quo neque varietas aliqua, neque permutatio, neque impossibilitas inerat, aequales creavit omnes ac similes quos creavit, quippe cum nulla ei causa varietatis ac diversitatis exsisteret. Verum quoniam rationabiles ipsae creaturae, sicut frequenter ostendimus, et in loco suo nihilominus ostendemus, arbitrii facultate donatae sunt ; libertas unumquemque voluntatis suae vel ad profectum per imitationem Dei provocavit, vel ad defectum per negligentiam traxit. Et haec exstitit causa, sicut et antea jam diximus, diversitatis inter rationabiles creaturas, non ex conditoris voluntate vel judicio originem trahens, sed propriae libertatis arbitrio. Deus vero cui jam creaturam suam pro merito dispensare justum videbatur, diversitates mentium in unius mundi consonantiam traxit, quo velut unam domum in qua inesse deberent non solum vasa aurea et argentea, sed et lignea et fictilia, et alia quidem ad honorem, alia autem ad contumeliam, ex istis diversis vasis, vel animis, vel mentibus ornaret, et has causas, ut ego arbitror, mundus iste suae diversitatis accepit, dum unumquemque divina providentia pro varietate motuum suorum, vel animorum propositique

6. We however, as men (lest by keeping silence we nourish the insolence of the heretics), will answer in this way to the objections they have put forward, with such points as can occur to us according to our strength. That God the Creator of all things is good and just and omnipotent, we have frequently shown by such assertions from the divine Scriptures as we were able. When He in the beginning created those things which He willed to create, that is, rational natures, He had no other cause of creating save on account of Himself, that is, His own goodness. Because therefore He Himself was the cause of the things that were to be created, in Whom there was neither any variety, nor change, nor inability, He created all whom He created equal and alike, inasmuch as there existed in Him no cause of variety and diversity. But since those rational creatures themselves, as we have frequently shown, and in its proper place will nonetheless show, were endowed with the faculty of free choice, the freedom of his own will either incited each one to progress through imitation of God, or drew him to defection through negligence. And this, as we have already said before, was the cause of diversity among rational creatures, drawing its origin not from the will or judgement of the Creator, but from the choice of their own freedom. But God, to Whom it now seemed just to administer His creation according to merit, drew the diversities of minds into the harmony of one world, that as it were one house, in which there ought to be not only vessels of gold and of silver, but also of wood and of clay, and some indeed unto honour, and others unto dishonour, He might furnish it out of those diverse vessels, or souls, or minds; and these causes of its diversity, as I think, did this world receive, while divine providence administers each one according to the variety of his movements, or the purpose

Editors' notes and page, col. 230

Footnotes

(98) ‹anchor: creare voluit› · call in col 230

Vide l. ii Origenian., q. 12, n. 2.

See the Origeniana, book 2, question 12, number 2.

(printed under page 119)

(99) ‹anchor: propter seipsum› · call in col 230

Aliam creandi causam, nisi propter seipsum. Sic omnes codd. mss. In editis deest « aliam, » et pro « nisi propter seipsum » legitur « præter seipsum. »

"Other cause of creating save on account of Himself." So all the manuscript codices. In the printed editions "other" is missing, and for "save on account of Himself" one reads "besides Himself."

(printed under page 119)

(1) ‹anchor: aequales creavit› · call in col 230

Libb. editi, « æquales creavit, » sed mss., « æqualiter. »

The printed books have "He created equal," but the manuscripts "equally."

(printed under page 119)

(2) ‹anchor: libertas unumquemque› · call in col 230

Sic mss. Alias, « unumquodque. » Paulo post mss., « non ex conditoris voluntate. » Alias, « non ex creatoris voluntate. »

So the manuscripts. Elsewhere, "each thing." A little after, the manuscripts have "not from the will of the founder"; elsewhere, "not from the will of the creator."

(printed under page 119)

(3) ‹anchor: Dei provocavit› · call in col 230

Vide Origenian., lib. ii, q. 7, n. 12.

See the Origeniana, book 2, question 7, number 12.

(printed under page 119)

(4) ‹anchor: ex istis› · call in col 230

Libb. editi, « quædam ad honorem .... ut ex istis, » etc., sed mss. ut in nostro textu.

The printed books have "some to honour ... as from these," etc., but the manuscripts read as in our text.

(printed under page 119)

(5) ‹anchor: divina providentia› · call in col 230

Unumquemque divina providentia. Sic mss. In antea editis pro « unumquemque » legitur « unumquodque, » et deest « divina providentia. » Paulo post libb. editi, « sed secundum præcedentes cau- (continues)

"Each one, divine providence." So the manuscripts. In the editions printed before, for "each one" one reads "each thing," and "divine providence" is missing. A little after, the printed books have "but according to the preceding cau[ses] (continues)

(printed under page 119)

Page

running head: LIBER SECUNDUS. 230
marginal letters: A natura animae ad; B sertionibus frequenter ostendimus.; C vel ad defectum; D varietate motuum suorum,
old-edition numerals: (none)
other: Latin only, no Greek printed; last word proposi- split across column break

PG 11:231

dispensat. Qua ratione neque Creator injustus videbitur, cum secundum praecedentes causas pro merito unumquemque distribuit ; neque fortuita uniuscujusque nascendi vel felicitas vel infelicitas putabitur, vel qualiscunque acciderit illa conditio, neque diversi creatores, vel diversae naturae credentur animarum.

of their minds. By which principle neither will the Creator seem unjust, when according to preceding causes He distributes to each one according to merit; nor will the happiness or unhappiness of each one's birth, or whatever that condition may be which has befallen him, be supposed fortuitous, nor will diverse creators, or diverse natures of souls, be believed in.

7. Verum ne Scriptura quidem sancta videtur mihi penitus arcani hujus tacuisse rationem ; sicut cum apostolus Paulus de Jacob et Esau disputans ait : « Cum enim nondum nati fuissent, neque egissent aliquid boni vel mali, ut propositum quod secundum electionem Dei factum est, permaneret, non ex operibus, sed ex eo qui vocavit, dictum est quia major serviet minori, sicut scriptum est : Jacob dilexi, Esau autem odio habui. » Et post haec sibi ipse respondet et dicit : « Quid ergo dicemus ? Nunquid injustitia est apud Deum ? » Et ut nobis occasionem praestaret inquirendi de his et perscrutandi quomodo haec non extra rationem fiant, respondet sibi ipsi, et ait. Eadem namque, ut mihi videtur, quae de Jacob et Esau quaestio proponitur, haberi etiam de coelestibus omnibus et terrestribus creaturis et de infernis potest. Et similiter mihi videtur, sicut ibi ait : « Cum enim nondum nati fuissent, neque aliquid egissent boni vel mali, » ita etiam de caeteris omnibus dici posse, « cum enim nondum creata essent, neque egissent aliquid boni vel mali ut secundum electionem propositum Dei maneat » (sicut putant quidam), facta sunt illa quidem coelestia, haec autem terrestria, et alia inferna « non ex operibus (ut putant illi), sed ex eo qui vocavit. Quid ergo dicemus, » si haec ita sunt ? « Ergo injustitia est apud Deum ? Absit. » Igitur sicut de Esau et Jacob diligentius perscrutatis Scripturis invenitur, quia non est injustitia apud Deum, ut antequam nascerentur, vel agerent aliquid in vita hac, diceretur « quia major serviet minori ; » et ut invenitur non esse injustitia, quod et in ventre fratrem suum supplantavit Jacob, si ex praecedentis videlicet vitae meritis digne eum dilectum esse sentiamus a Deo, ita ut fratri praeponi mereretur ; ita etiam de coelestibus

7. Moreover not even holy Scripture seems to me to have been wholly silent about the reason of this mystery; as when the apostle Paul disputing concerning Jacob and Esau says: "For when they were not yet born, nor had done anything of good or evil, that the purpose which was made according to the election of God might stand, not of works, but of Him Who called, it was said that the elder shall serve the younger, as it is written: Jacob have I loved, but Esau have I hated" (Rom. 9:11–13). And after these things he answers himself and says: "What then shall we say? Is there injustice with God?" (Rom. 9:14). And that he might afford us an occasion of inquiring concerning these things and searching out how these things do not happen without reason, he answers himself, and says [so]. For the same question, as it seems to me, which is proposed concerning Jacob and Esau, can be held also concerning all heavenly and earthly creatures and concerning those below. And similarly it seems to me that, just as he says there: "For when they were not yet born, nor had done anything of good or evil," so also it can be said concerning all the rest: "For when they were not yet created, nor had done anything of good or evil, that the purpose of God according to election might stand" (as some suppose), those indeed were made heavenly, and these earthly, and others below, "not of works (as they suppose), but of Him Who called. What then shall we say," if these things are so? "Is there then injustice with God? Far be it!" Therefore, just as concerning Esau and Jacob, when the Scriptures are more diligently searched, it is found that there is no injustice with God that before they were born, or did anything in this life, it should be said "that the elder shall serve the younger"; and as it is found to be no injustice that even in the womb Jacob supplanted his brother, if we understand that from the merits of a preceding life he was worthily loved by God, so that he merited to be preferred to his brother; so also concerning the heavenly

Editors' notes and page, col. 231

Footnotes

(ref. 87) ‹anchor: not visible in foot image› · call in col 231–232 (not visible) Rom. IX, 11, 12.

Romans 9:11–12.

(ref. 88) ‹anchor: not visible in foot image› · call in col 231–232 (not visible) Ibid. 14.

Ibid. [Romans 9:]14.

(ref. 89) ‹anchor: not visible in foot image› · call in col 231–232 (not visible) Rom. VIII, 20.

Romans 8:20.

(ref. 90) ‹anchor: not visible in foot image› · call in col 231–232 (not visible) Rom. IX, 14.

Romans 9:14.

(printed under page 120)

(6) ‹anchor: not visible in foot image› · call in col 231–232 (not visible)

Vide l. ii Origenian., q. 7, n. 14.

See the Origeniana, book 2, question 7, number 14.

(printed under page 120)

(7) ‹anchor: not visible in foot image› · call in col 231–232 (not visible)

Sic recte mss. Alias mendose, « illa conditione qua diversi creatores et diversæ creaturæ creduntur animarum. »

So the manuscripts, rightly. Elsewhere, faultily, "in that condition by which different creators and different creatures of souls are believed in."

(printed under page 120)

(8) ‹anchor: not visible in foot image› · call in col 231–232 (not visible)

Vide l. ii Origenian., q. 7, n. 8.

See the Origeniana, book 2, question 7, number 8.

(printed under page 120)

(9) ‹anchor: not visible in foot image› · call in col 231–232 (not visible)

Ita mss. Libb. editi, « arcanam. » Ibidem mss., « disputans ait. » In editis deest, « ait. »

So the manuscripts. The printed books have "secret." In the same place the manuscripts have "arguing, he says"; in the printed editions "he says" is missing.

(9*) ‹anchor: not visible in foot image› · call in col 231–232 (not visible) Manca phrasis videtur. Forte leg. — et ait: « Absit. » Edit. Patrol.

The phrase seems defective. Perhaps read: "and he says, 'God forbid.'" Editor of the Patrologia.

(printed under page 120)

(10) ‹anchor: et de infernis› · call in col 231

De infernis. recte mss, Corrupte vero editi, « formis. »

"Of the infernal [creatures]," rightly the manuscripts. The printed editions, corruptly, "of forms."

(printed under page 120)

(11) ‹anchor: boni vel mali› · call in col 231

Ita etiam de cæteris omnibus dici posse: cum enim nondum creata essent, neque egissent aliquid boni vel mali. Hæc desiderantur in prioribus editionibus, licet reperiantur in omnibus mss.

"So too it can be said of all the rest: for when they had not yet been created, nor had done anything good or evil." These words are missing in the earlier editions, though they are found in all the manuscripts.

(printed under page 120)

(12) ‹anchor: et alia inferna› · call in col 231

Ita recte mss. Libb. autem editi, « sancta sunt .... et infernalia. »

So the manuscripts, rightly. The printed books, however, have "are holy ... and infernal."

(printed under page 120)

(13) ‹anchor: ex præcedentis› · call in col 231

Si ex præcedentis, etc. Ita mss. Alias, « sed ex præcedentis, » etc.

"If from the preceding," etc. So the manuscripts. Elsewhere, "but from the preceding," etc.

(printed under page 120)

(14) ‹anchor: not visible in foot image› · call in col 231–232 (not visible)

Ita mss. Alias, « vel mens a Deo creatus est. »

So the manuscripts. Elsewhere, "or mind was created by God."

(printed under page 120)

(15) ‹anchor: not visible in foot image› · call in col 231–232 (not visible)

Sic recte mss. Libb. editi mendose, « eam tamen aliquis .... ad exornandum mundi statum compar reliquis et officium præbere inferioribus opinentur. »

So the manuscripts, rightly. The printed books, faultily, "yet that someone ... for the adorning of the world's state, equal to the rest, and to render service to the lower — let them suppose."

(printed under page 120)

(16) ‹anchor: not visible in foot image› · call in col 231–232 (not visible)

Vide l. ii Origenian., q. 8, n. 1.

See the Origeniana, book 2, question 8, number 1.

(printed under page 120)

Page

running head: 231 ORIGENIS ΠΕΡΙ Α
marginal letters: A tique dispensat. Qua; B est : Jacob dilexi,; C propositum Dei maneat; D fratri praeponi mereretur ;
old-edition numerals: (none)
other: Latin only, no Greek printed; first word tique split from previous column

PG 11:232

creaturis, si advertamus quia ista diversitas non creaturae principium, sed ex praecedentibus causis pro meriti dignitate diversum singulis a conditore ministerii paratur officium, ex eo profecto quod unusquisque in eo quod mens creatus a Deo est vel rationabilis spiritus, pro motibus mentis et sensibus animorum, vel plus vel minus sibi meriti paraverit, vel amabilis Deo, vel etiam odibilis exstiterit ; cum tamen aliqui ex his qui melioribus meritis sunt ad exornandum mundi statum compati reliquis, et officium praebere inferioribus ordinentur, quo per hoc et ipsi participes exsistant patientiae Creatoris ; secundum quod Apostolus ipse dicit : « Vanitati enim creatura subjecta est non volens, sed propter eum qui subjecerit in spem. » Observantes igitur istam sententiam quam Apostolus de nativitate Esau et Jacob exponens dixit : « Nunquid injustitia est apud Deum ? Absit ; » etiam in omnibus creaturis rectum arbitror hanc eamdem debere sententiam custodiri ; quoniam, sicut superius diximus, justitia debet Creatoris in omnibus apparere. Quae, ut mihi videtur, ita demum lucidius ostendetur, si causas diversitatis unusquisque vel coelestium, vel terrestrium, vel infernorum in semetipso praecedentes nativitatem corpoream habere dicatur. Verbo enim Dei et sapientia ejus creata sunt universa, et per ipsius ordinata sunt justitiam. Per gratiam vero misericordiae suae omnibus providet, atque omnes quibuscunque curari possunt remediis hortatur, et provocat ad salutem.

creatures, if we observe that this diversity is not the beginning of creation, but that from preceding causes according to the worthiness of merit a diverse office of ministry is prepared for each by the Creator, from the fact assuredly that each one, in that he was created by God a mind or rational spirit, according to the movements of his mind and the feelings of his soul, has acquired for himself either more or less of merit, and has become either lovable to God or even hateful; while nevertheless some of those who are of better merits are ordained, for the adorning of the state of the world, to suffer together with the rest and to afford service to their inferiors, that thereby they themselves also may become partakers of the patience of the Creator; according as the Apostle himself says: "For the creature was made subject to vanity, not willingly, but on account of Him Who subjected it in hope" (Rom. 8:20). Observing therefore that declaration which the Apostle uttered in expounding concerning the birth of Esau and Jacob: "Is there injustice with God? Far be it!" (Rom. 9:14); in all creatures also I think it right that this same declaration ought to be maintained; because, as we have said above, the justice of the Creator ought to appear in all things. And this, as it seems to me, will then at last be more clearly shown, if each one, whether of heavenly, or of earthly, or of lower beings, be said to have in himself the causes of diversity preceding his bodily birth. For by the Word of God and His wisdom were all things created, and through His justice were they ordained. And through the grace of His mercy He provides for all, and exhorts and calls all to salvation by whatever remedies they can be healed.

8. Sicut ergo dubium non est in die judicii futurum quod separentur boni a malis, et justi ab injustis, et singuli quique pro merito per ea loca quibus digni sunt, distribuantur judicio Dei, sicut Deo volente in consequentibus ostendemus ; tale aliquid opinor etiam ante jam factum. Omnia enim Deus et semper judicio agere ac dispensare credendus est. Illud quoque quod Apostolus docet, dicens : « In domo magna non sunt tantummodo vasa aurea et argentea, sed et lignea et fictilia, et alia quidem ad honorem, alia autem ad contumeliam : » et quod addit dicens : « Quia si quis se expurgaverit, erit vas in honorem sanctificatum,

8. Just as therefore there is no doubt that in the day of judgement it will come to pass that the good are separated from the evil, and the just from the unjust, and every single one is distributed according to merit by the judgement of God throughout those places of which he is worthy, as God willing we shall show in what follows; something of the sort I suppose was also already done before. For God must be believed to do and administer all things, and always, with judgement. That also which the Apostle teaches, saying: "In a great house there are not only vessels of gold and of silver, but also of wood and of clay, and some indeed unto honour, and others unto dishonour"; and what he adds, saying: "If therefore anyone shall cleanse himself, he shall be a vessel unto honour, sanctified,

Editors' notes and page, col. 232

Footnotes

(17) ‹anchor: sapientia ejus› · call in col 232

Ejus. Deest in editis, sed habetur in mss. Paulo post libri editi, « hortatur quia provocat ad salutem; » mss. ut in nostro textu.

"His." It is missing in the printed editions, but is found in the manuscripts. A little after, the printed books have "he exhorts because he calls to salvation"; the manuscripts read as in our text.

(printed under page 120)

(18) ‹anchor: Per gratiam vero› · call in col 232

Vide l. ii Origenian., q. 7, n. 16.

See the Origeniana, book 2, question 7, number 16.

(printed under page 120)

(19) ‹anchor: etiam ante› · call in col 232

Ante. Deest in antea editis, sed habetur in mss.

"Before." It is missing in the editions printed before, but is found in the manuscripts.

(printed under page 120)

(20) ‹anchor: vas in honorem› · call in col 232

In honorem. Id quoque deest in antea editis, licet reperiatur in mss.

"Unto honour." This too is missing in the editions printed before, though it is found in the manuscripts.

(printed under page 120)

Page

running head: IGENIS ΠΕΡΙ ΑΡΧΩΝ 232
marginal letters: A creaturis, si advertamus; B spem. » Observantes; C hortatur, et provocat; D expurgaverit, erit vas
old-edition numerals: 100 after pro
other: Latin only, no Greek printed; last word sanctifica- split across column break

PG 11:233

Domino utile ad omne opus bonum ; » sine dubio illud ostendit, quia qui se expurgaverit in hac vita positus, ad omne bonum opus erit paratus in futuro ; qui autem non se purgaverit, secundum quantitatem immunditiae suae erit vas ad contumeliam, id est, indignum. Ita ergo possibile est intelligi etiam antea fuisse vasa rationabilia vel purgata, vel minus purgata, id est quae seipsa vel purgaverint, vel non purgaverint ; et ex hoc unumquodque vas secundum mensuram puritatis aut impuritatis suae locum vel regionem, vel conditionem nascendi vel explendi aliquid in hoc mundo accepisse ; quae omnia Deus usque ad minimum virtute sapientiae suae providens atque dignoscens, moderamine judicii sui aequissima retributione universa disponit, quatenus unicuique pro merito vel succurri vel consuli deberet. In quo profecto omnis ratio aequitatis ostenditur, dum inaequalitas rerum retributionis meritorum servat aequitatem. Quorum meritorum rationes per singulos quosque secundum veritatem et ad liquidum solus ipse cum unigenito Verbo ac sapientia sua et Spiritu sancto recognoscit.

useful to the Lord for every good work" (2 Tim. 2:20–21); undoubtedly shows this, that he who cleanses himself while placed in this life will be prepared for every good work in the future; whereas he who does not cleanse himself, according to the amount of his uncleanness will be a vessel unto dishonour, that is, unworthy. Thus therefore it is possible to understand that previously also there were rational vessels either cleansed or less cleansed, that is, which either cleansed themselves or did not cleanse themselves; and from this each vessel according to the measure of its purity or impurity received a place or region, or condition of being born or of fulfilling something in this world; all of which things down to the least God foreseeing and discerning by the power of His wisdom, disposes all things by the governance of His judgement with most equitable retribution, according as each one according to merit ought either to be helped or to be provided for. Wherein assuredly every principle of equity is shown, while the inequality of things preserves the equity of the retribution of merits. And the accounts of these merits in each individual case according to truth and clearly, He alone with His only-begotten Word and wisdom and the Holy Spirit knows.

CAPUT X.

Chapter X.

De resurrectione et judicio, de igne inferni et poenis.

On the resurrection and judgement, on the fire of hell and punishments.

1. Sed quoniam nos sermo commonuit de judicio futuro, et de retributione, ac suppliciis peccatorum, secundum quod comminantur sanctae Scripturae, et ecclesiastica praedicatio continet, eo quod judicii tempore ignis aeternus et tenebrae exteriores et carcer et caminus, et alia his similia peccatoribus praeparata sint ; videamus quid etiam de his sentire oporteat. Sed ut ad haec competenti ordine veniatur, prius mihi videtur de resurrectione sermo movendus, ut sciamus quid est illud quod vel ad supplicium, vel ad requiem, vel ad beatitudinem veniet ; de quo in aliis quidem libris quos de resurrectione scripsimus, plenius disputavimus, et quid nobis de hoc videretur, ostendimus. Sed et nunc propter consequentiam tractatus pauca inde repetere non videtur absurdum : maxime propter hoc quod offenduntur quidam in ecclesiastica fide, quasi velut stulte et penitus insipienter de resurrectione credamus ; praecipue haeretici, quibus hoc modo arbitror respondendum. Si confitentur etiam ipsi quia resurrectio

1. But since our discourse has reminded us of the future judgement, and of retribution, and the punishments of sinners, according to what the holy Scriptures threaten and the ecclesiastical preaching contains, in that at the time of judgement eternal fire and outer darkness and prison and the furnace, and other things like these are prepared for sinners; let us see what we ought to think concerning these things also. But that we may come to these things in suitable order, it seems to me that discourse ought first to be raised concerning the resurrection, so that we may know what that is which shall come either to punishment, or to rest, or to blessedness; concerning which in other books indeed which we wrote on the resurrection we disputed more fully, and showed what seemed to us concerning this. Yet now also on account of the sequence of the treatise it does not seem absurd to repeat a few things from them: especially on account of this, that some are offended in the ecclesiastical faith, as though we believed foolishly and altogether unwisely concerning the resurrection; chiefly the heretics, to whom I think we should answer in this way. If they themselves also confess that there is a resurrection

Editors' notes and page, col. 233

Footnotes

(ref. 91) ‹anchor: not visible in foot image› · call in col 233–234 (not visible) II Tim. II, 20, 21.

2 Timothy 2:20–21.

(ref. 92) ‹anchor: not visible in foot image› · call in col 233–234 (not visible) I Cor. XV, 44.

1 Corinthians 15:44.

(printed under page 121)

(21) ‹anchor: not visible in foot image› · call in col 233–234 (not visible)

Ita mss. Alias, « naturam. »

So the manuscripts. Elsewhere, "nature."

(printed under page 121)

(22) ‹anchor: not visible in foot image› · call in col 233–234 (not visible)

Sic mss. Alias, « numerum. »

So the manuscripts. Elsewhere, "number."

(printed under page 121)

(23) ‹anchor: not visible in foot image› · call in col 233–234 (not visible)

Vide Origenian., lib. ii, q. 7, n. 14.

See the Origeniana, book 2, question 7, number 14.

(printed under page 121)

(24) ‹anchor: not visible in foot image› · call in col 233–234 (not visible)

Meritorum. Deest in prioribus editionibus, licet in omnibus reperiatur mss.

"Of merits." It is missing in the earlier editions, though it is found in all the manuscripts.

(printed under page 121)

(25) ‹anchor: resurrectione credamus› · call in col 233

Quasi velut stulte et penitus insipienter de resurrectione credamus. Quid de resurrectione docuerit Origenes, fuse disputatur Origenianorum libro ii, quæstione nona.

"As though we believed foolishly and quite senselessly about the resurrection." What Origen taught about the resurrection is discussed at length in the Origeniana, book 2, question 9.

(printed under page 121)

(26) ‹anchor: not visible in foot image› · call in col 233–234 (not visible)

Dicant, si utendum nobis putant. Ita recte mss. In prioribus editionibus deest « dicant, » et pro « putant » legitur « putatur. »

"Let them say, if they think we must use." So the manuscripts, rightly. In the earlier editions "let them say" is missing, and for "they think" one reads "it is thought."

(printed under page 121)

(27) ‹anchor: not visible in foot image› · call in col 233–234 (not visible)

Sic mss. Alias, « etiamsi resurgant. » Paulo post, « sicut certe necesse est, » hæc desunt in libris editis, licet habeantur in omnibus mss. Ibidem mss., « Quæ si verum est quod resurgunt. » Alias, « quod si, » etc.

So the manuscripts. Elsewhere, "even if they rise again." A little after, "as indeed it must be": these words are missing in the printed books, though they are found in all the manuscripts. In the same place the manuscripts have "Which, if it is true that they rise again"; elsewhere, "but if," etc.

(printed under page 121)

Page

running head: 233 LIBER SECUNDU
marginal letters: A tum, Domino utile; B tributione universa disponit,; C ecclesiastica praedicatio continet,; D quidam in ecclesiastica
old-edition numerals: (none)
other: Latin only, no Greek printed; first word tum split from previous column; last word resur- split across column break

PG 11:234

sit mortuorum, respondeant nobis quid est quod mortuum est. Nonne corpus ? Corporis ergo resurrectio fiet. Tum deinde dicant si utendum nobis putant esse corporibus an non ? Arbitror apostolo Paulo dicente quia « seminatur corpus animale, resurget corpus spiritale, » istos negare non posse quod corpus resurgat, vel quia in resurrectione corporibus utamur. Quid ergo ? Si certum est quod corporibus nobis utendum sit, et corpora quae ceciderunt, resurgere praedicantur (non enim proprie resurgere dicitur, nisi id quod ante ceciderit), nulli dubium est idcirco ea resurgere, ut his iterum ex resurrectione induamur. Alterum ergo haeret ex altero. Nam et si resurgunt corpora, sine dubio ad indumentum nostri resurgunt ; et si necesse est nos esse in corporibus, sicut certe necesse est, non in aliis quam in nostris corporibus esse debemus. Quae si verum est quod resurgunt et spiritalia resurgunt, dubium non est quin abjecta corruptione, et deposita mortalitate resurgere dicantur a mortuis ; alioquin vanum videbitur et superfluum resurgere quemquam a mortuis, ut iterum moriatur. Quod ita demum intelligi evidentius potest, si quis diligenter advertat, quae sit animalis corporis qualitas, quae in terram seminata spiritalis corporis reparet qualitatem. Ex animali namque corpore ipsa virtus resurrectionis et gratia spiritale corpus educit, cum id ab indignitate transmutat ad gloriam.

of the dead, let them answer us what it is that has died. Is it not the body? There will therefore be a resurrection of the body. Then next let them say whether they think we are to use bodies or not. I think that when the apostle Paul says that "it is sown a soulish body, it shall rise a spiritual body" (1 Cor. 15:44), those men cannot deny that the body rises, or that in the resurrection we use bodies. What then? If it is certain that we are to use bodies, and the bodies which have fallen are preached as rising again (for nothing is properly said to rise again save that which has previously fallen), no one can doubt that they rise again for this reason, that we may be clothed with them again from the resurrection. The one thing therefore hangs upon the other. For both if bodies rise again, undoubtedly they rise to be our clothing; and if it is necessary for us to be in bodies, as it is certainly necessary, we ought to be in no other than in our own bodies. And if it is true that these rise again, and rise again spiritual, there is no doubt that having cast off corruption and laid aside mortality they are said to rise again from the dead; otherwise it will seem vain and superfluous for anyone to rise again from the dead in order to die again. And this can then at last be more evidently understood, if anyone diligently observes what is the quality of the soulish body, which sown into the earth restores the quality of a spiritual body. For out of the soulish body the very power and grace of the resurrection brings forth a spiritual body, when it transmutes it from unworthiness to glory.

2. Quoniam ergo haeretici eruditissimi sibi videntur et sapientissimi, interrogabimus eos, si omne corpus schema aliquod habet, id est habitu aliquo deformetur. Et si quidem dixerint esse corpus quod non aliquo habitu deformetur, imperitissimi omnium atque insipientissimi videbuntur. Nullus enim hoc negabit, nisi sit ab omni eruditione penitus alienus. Si vero secundum id quod consequens est dixerint, quia omne corpus certo aliquo habitu deformatur, requiremus ab eis si possunt nobis spiritalis corporis habitum demonstrare atque describere ; quod utique nullo modo facere poterunt. Sed et differentias eorum qui resurgunt inquiremus ab eis. Quomodo ostendent verum esse illud quod dictum est quia « alia caro volucrum, alia piscium, et corpora coelestia et corpora terrestria, sed alia quidem coelestium gloria, alia vero terrestrium, alia gloria solis, alia lunae, alia stellarum ; stella a stella differt in gloria, ita et

2. Since therefore the heretics seem to themselves most learned and most wise, we will ask them whether every body has some form, that is, is shaped in some fashion. And if indeed they say that there is a body which is not shaped in some fashion, they will seem the most unskilful and most foolish of all men. For no one will deny this, unless he be altogether a stranger to all learning. But if according to what is consequent they say that every body is shaped in some definite fashion, we will ask of them whether they are able to demonstrate and describe to us the fashion of a spiritual body; which certainly they will in no way be able to do. Moreover we will also inquire of them the differences of those who rise again. How will they show that to be true which is spoken, that "there is one flesh of birds, another of fishes, and bodies heavenly and bodies earthly, but the glory of the heavenly is one, and that of the earthly is another; one glory of the sun, another of the moon, another of the stars; star differs from star in glory, so also

Editors' notes and page, col. 234

Footnotes

(28) ‹anchor: diligenter advertat› · call in col 234

Sic mss. Libb. editi, « si qui diligenter advertant. »

So the manuscripts. The printed books have "if any would carefully attend."

(printed under page 121)

(29) ‹anchor: corpore ipsa› · call in col 234

Ipsa. Deest in libb. editis, sed habetur in mss.

"Itself." It is missing in the printed books, but is found in the manuscripts.

(printed under page 121)

(30) ‹anchor: habitu aliquo› · call in col 234

Aliquo. Deest in prioribus editionibus, licet habeatur in mss. Ibidem mss., « et si quidem dixerint esse corpus. » In libb. editis pro « esse » legitur « etiam. »

"Some." It is missing in the earlier editions, though it is found in the manuscripts. In the same place the manuscripts have "and if indeed they say there is a body"; in the printed books, for "there is" one reads "even."

(printed under page 121)

(31) ‹anchor: certo aliquo› · call in col 234

Aliquo. Desideratur in prioribus editionibus, sed habetur in mss.

"Some." It is missing in the earlier editions, but is found in the manuscripts.

(printed under page 121)

Page

running head: BER SECUNDUS. 234
marginal letters: A rectio sit mortuorum,; B gunt ; et si; C dentur et sapientissimi,; D lucrum, alia piscium,
old-edition numerals: 101 after ergo haeret ex altero.
other: Latin only, no Greek printed; first word rectio split from previous column

PG 11:235

resurrectio mortuorum ? » Secundum istam ergo consequentiam coelestium corporum ostendant nobis differentias gloriae eorum qui resurgunt, et si ullo genere conati fuerint secundum coelestium corporum differentias aliquam excogitare rationem, quaeremus ab eis ut etiam secundum terrenorum corporum comparationem differentias resurrectionis assignent. Nos vero ita intelligimus, quod volens Apostolus describere quanta esset differentia eorum qui resurgent in gloria, id est sanctorum, comparationem coelestium corporum sumpsit dicens : « Alia gloria solis, alia gloria lunae, alia gloria stellarum. » Et iterum volens differentias eorum docere, qui in hac vita non expurgati ad resurrectionem venient, id est peccatores, de terrenis sumit exemplum, dicens : « Alia corpora volucrum, alia piscium. » Digne etenim sanctis coelestia, terrena peccatoribus comparantur. Haec quidem dicta sint adversus eos qui resurrectionem mortuorum, id est resurrectionem corporum negant.

the resurrection of the dead" (1 Cor. 15:39–42)? According to that sequence therefore of heavenly bodies let them show us the differences of the glory of those who rise again, and if in any way they try to devise some account according to the differences of heavenly bodies, we will ask of them that they also assign the differences of the resurrection according to the comparison of earthly bodies. We however understand it thus, that the Apostle, wishing to describe how great was the difference of those who shall rise in glory, that is, of the saints, took the comparison of heavenly bodies, saying: "One glory of the sun, another glory of the moon, another glory of the stars" (1 Cor. 15:41). And again, wishing to teach the differences of those who not having been cleansed in this life shall come to the resurrection, that is, sinners, he takes an example from earthly things, saying: "One bodies of birds, another of fishes" (1 Cor. 15:39). For worthily are heavenly things compared to the saints, and earthly things to sinners. Let these things indeed be said against those who deny the resurrection of the dead, that is, the resurrection of bodies.

3. Nunc vero sermonem convertimus ad nonnullos nostrorum, qui vel pro intellectus exiguitate, vel explanationis inopia, valde vilem et abjectum sensum de resurrectione corporis introducunt. Quos interrogamus, quomodo intelligant animale corpus gratia resurrectionis immutandum, et spiritale futurum ; et quomodo quod in infirmitate seminatur, resurrecturum sentiant in virtute ; quod in ignobilitate, quomodo resurgat in gloria ; et quod in corruptione, quomodo ad incorruptionem transferatur. Quod utique si credunt Apostolo, quia corpus in gloria et virtute et incorruptibilitate resurgens, spiritale jam effectum sit, absurdum videtur et contra sensum Apostoli dicere id rursum carnis et sanguinis passionibus implicari, cum manifeste dicat Apostolus : « Quoniam caro et sanguis regnum Dei non possidebunt ; neque corruptio incorruptionem possidebit. » Sed illud quomodo accipiunt quod dicit Apostolus : « Omnes autem immutabimur ? » Quae utique immutatio secundum illum ordinem, quem superius docuimus, exspectanda est ;

3. Now however we turn our discourse to some of our own people, who either from smallness of understanding, or from poverty of explanation, introduce a very base and abject sense concerning the resurrection of the body. Whom we ask, how they understand that the soulish body is to be changed by the grace of the resurrection, and to become spiritual; and how they think that what is sown in weakness shall rise in power; how what is sown in dishonour rises in glory; and how what is sown in corruption is transferred to incorruption (1 Cor. 15:42–44). Certainly if they believe the Apostle, that the body rising in glory and power and incorruptibility has now been made spiritual, it seems absurd and contrary to the sense of the Apostle to say that it is again entangled in the passions of flesh and blood, when the Apostle manifestly says: "Because flesh and blood shall not possess the kingdom of God; neither shall corruption possess incorruption" (1 Cor. 15:50). And how do they take that which the Apostle says: "But we shall all be changed" (1 Cor. 15:51)? Which change certainly is to be expected according to that order which we have taught above;

Editors' notes and page, col. 235

Footnotes

(ref. 93) ‹anchor: not visible in foot image› · call in col 235–236 (not visible) I Cor. XV, 39, 40, 41, 42.

1 Corinthians 15:39–42.

(ref. 94) ‹anchor: not visible in foot image› · call in col 235–236 (not visible) Ibid., 41.

Ibid. [1 Corinthians 15:]41.

(ref. 95) ‹anchor: not visible in foot image› · call in col 235–236 (not visible) Ibid., 39.

Ibid. [1 Corinthians 15:]39.

(ref. 96) ‹anchor: incorruptionem possidebit› · call in col 235 Ibid., 50.

Ibid. [1 Corinthians 15:]50.

(ref. 97) ‹anchor: Omnes autem immutabimur› · call in col 235 Ibid., 51.

Ibid. [1 Corinthians 15:]51.

(ref. 98) ‹anchor: not visible in foot image› · call in col 235–236 (not visible) Ibid., 37, 38.

Ibid. [1 Corinthians 15:]37–38.

(ref. 99) ‹anchor: quam accendistis› · call in col 236 Isa. l, 11.

Isaiah 50:11.

(ref. 1) ‹anchor: et stipula nominantur› · call in col 236 I Cor. III, 12.

1 Corinthians 3:12.

(printed under page 122)

(32) ‹anchor: not visible in foot image› · call in col 235–236 (not visible)

Gloriæ. Deest etiam in prioribus editionibus, sed habetur in mss.

"Of glory." It too is missing in the earlier editions, but is found in the manuscripts.

(printed under page 122)

(33) ‹anchor: not visible in foot image› · call in col 235–236 (not visible)

Sic recte omnes codd. mss. Editi vero: « Quæramus ab eis ut etiam terrenorum corporum comparationum differentias assignent. »

So all the manuscript codices, rightly. The printed editions, however: "Let us ask them to assign the differences of the comparisons even of earthly bodies."

(printed under page 122)

(34) ‹anchor: not visible in foot image› · call in col 235–236 (not visible)

Ita mss. Alias, « ostendere. »

So the manuscripts. Elsewhere, "to show."

(printed under page 122)

(35) ‹anchor: corruptio incorruptionem› · call in col 235

Sic mss. Libb. editi, « incorruptelam. » Ibidem libb. editi, « quomodo accipiunt: sed non omnes immutabimur. Quæ immutatio. » Sed mss. ut in nostro textu.

So the manuscripts. The printed books have "incorruptela" (incorruption). In the same place the printed books have "how they take it: but we shall not all be changed. Which change." But the manuscripts read as in our text.

(printed under page 122)

(36) ‹anchor: not visible in foot image› · call in col 235–236 (not visible)

Mendose in antea editis legitur, « dignum aliquid ex divina gratia sperantes non convenit. » Sed mss. veram lectionem restituunt.

In the editions printed before one reads, faultily, "it is not fitting for those who hope for something worthy from divine grace." But the manuscripts restore the true reading.

(printed under page 122)

(37) ‹anchor: not visible in foot image› · call in col 235–236 (not visible)

Corpus. Deest in antea editis, sed habetur in mss.

"Body." It is missing in the editions printed before, but is found in the manuscripts.

(printed under page 122)

(38) ‹anchor: not visible in foot image› · call in col 235–236 (not visible)

Sic mss. Libb. editi, « ratione. »

So the manuscripts. The printed books have "by reason."

(printed under page 122)

(39) ‹anchor: not visible in foot image› · call in col 235–236 (not visible)

Sic optime omnes codd. mss.; mendose autem libb. editi, « restituit vivum corpus et spicæ. »

So all the manuscript codices, excellently; but the printed books, faultily, "restores the living body and of the ear of corn."

(printed under page 122)

Page

running head: 235 ORIGENIS ΠΕΡΙ ΑΡ
marginal letters: A resurrectio mortuorum; B de terrenis sumit; C resurgat in gloria ;
old-edition numerals: (none)

PG 11:236

in qua sine dubio dignum aliquid divina gratia sperare nos convenit ; quod futurum credimus hoc ordine quo « nudum granum frumenti aut alicujus caeterorum » in terra seminatum describit Apostolus, cui « Deus dat corpus prout vult, » cum primum granum ipsum frumenti mortuum fuerit. Ita namque etiam nostra corpora velut granum cadere in terram putanda sunt ; quibus insita ratio ea quae substantiam continet corporalem, quamvis emortua fuerint corpora et corrupta atque dispersa, verbo tamen Dei ratio illa ipsa quae semper in substantia corporis salva est, erigat ea de terra, et restituat ac reparet, sicut ea virtus quae est in grano frumenti, post corruptionem ejus et mortem reparat ac restituit granum in culmi corpus et spicae. Et ita his quidem qui regni coelorum haereditatem consequi merebuntur, ratio illa reparandi corporis quam supra diximus, Dei jussu ex terreno et animali corpore corpus reparat spiritale, quod habitare possit in coelis ; his vero qui inferioris meriti fuerint, vel abjectioris, vel etiam ultimi et abstrusi, pro uniuscujusque vitae atque animae dignitate, etiam gloria corporis et dignitas datur ; ita tamen ut etiam eorum qui ad ignem aeternum, vel ad supplicia destinandi sunt, per ipsam resurrectionis permutationem ita corpus incorruptum sit quod resurgit, ut ne suppliciis quidem corrumpi valeat et dissolvi. Si ergo ita se habet qualitas ejus corporis quod resurget a mortuis, videamus nunc quid sibi velit ignis aeterni comminatio.

wherein undoubtedly it befits us to hope for something worthy of divine grace; which we believe will come to pass in that order in which the Apostle describes "a bare grain of wheat or of some of the rest" sown in the earth, to which "God gives a body as He wills" (1 Cor. 15:37–38), as soon as the grain of wheat itself has died. For in the same way our bodies also must be supposed to fall into the earth like a grain; in which that implanted principle which contains the bodily substance, although the bodies have died and been corrupted and scattered, nevertheless by the word of God that very principle which is always safe in the substance of the body raises them up from the earth, and restores and repairs them, just as that power which is in a grain of wheat, after its corruption and death, repairs and restores the grain into the body of stalk and ear. And thus for those indeed who shall merit to obtain the inheritance of the kingdom of the heavens, that principle of repairing the body of which we have spoken above, at the command of God, out of an earthly and soulish body repairs a spiritual body, which is able to dwell in the heavens; while to those who are of lower merit, or more abject, or even the lowest and thrust away, in accordance with the dignity of each one's life and soul, the glory and dignity of the body also is given; yet in such a way that even of those who are to be destined to eternal fire, or to punishments, through the very change of the resurrection the body which rises is so incorrupt that it cannot be corrupted and dissolved even by punishments. If therefore such is the quality of that body which shall rise from the dead, let us now see what the threat of eternal fire means.

4. Invenimus namque in Isaia propheta designari uniuscujusque proprium esse ignem quo punitur ; ait enim : « Ambulate in lumine ignis vestri, et in flamma quam accendistis. » Per quos sermones hoc videtur indicari, quod unusquisque peccatorum flammam sibi ipse proprii ignis accendat, et non in aliquem ignem, qui antea jam fuerit accensus ab alio, vel ante ipsum substiterit, demergatur. Cujus ignis materia atque esca nostra sunt peccata, quae ab apostolo Paulo ligna et fenum et stipula nominantur. Et arbitror quod sicut in corpore escae

4. For we find it designated in Isaiah the prophet that the fire wherewith each one is punished is his own; for he says: "Walk in the light of your fire, and in the flame which you have kindled" (Isa. 50:11). Through which words this seems to be indicated, that each one of the sinners kindles for himself the flame of his own fire, and is not plunged into some fire which has already been kindled before by another, or subsisted before him. Of which fire the matter and fuel are our sins, which by the apostle Paul are named wood and hay and stubble (1 Cor. 3:12). And I think that just as in the body of food

Editors' notes and page, col. 236

Footnotes

(40) ‹anchor: quod resurgit› · call in col 236

Sic mss. Alias, « ut resurgat. »

So the manuscripts. Elsewhere, "that it may rise."

(printed under page 122)

(41) ‹anchor: ignis æterni comminatio› · call in col 236

Origenis sententiam de pœnis inferni investigat Huetius Origenianorum lib. ii, quæst. 11. Illum videsis. Interim moneo hæc verba: « Quid sibi velit ignis æterni comminatio, » in prioribus editionibus finem esse capitis decimi, cui undecimum subnectitur cum hoc titulo: « De igne inferni et pœnis ejusdem; » sed in omnibus mss. sequentia verba, « invenimus namque in Isaia propheta, » continua serie post « comminatio » ponuntur sine ullo prævio titulo, quem idcirco expungendum esse duxi.

Huet examines Origen's view on the punishments of hell in the Origeniana, book 2, question 11; see him there. Meanwhile I note that the words "what the threat of eternal fire may mean" are, in the earlier editions, the end of chapter 10, to which an eleventh is joined with this title: "On the fire of hell and its punishments"; but in all the manuscripts the following words, "for we find in the prophet Isaiah," are set in unbroken sequence after "threat," with no title before them, and I have therefore judged that the title should be struck out.

(printed under page 122)

(42) ‹anchor: at the start of § 4› · call in col 236

Alias, cap. XI.

Elsewhere, chapter 11.

(printed under page 122)

(43) ‹anchor: ait enim› · call in col 236

Ait enim. Deest in antea editis, sed sic habetur in mss.

"For he says." It is missing in the editions printed before, but is so found in the manuscripts.

(printed under page 122)

(44) ‹anchor: peccatorum flammam› · call in col 236

Sic recte mss. Alias, mendose, « indicari peccator ut flammam, » etc. Ibidem libb. antea editi, « qui fuerat accensus ab alio. » Mss. ut in nostro textu.

So the manuscripts, rightly. Elsewhere, faultily, "that the sinner is shown as a flame," etc. In the same place the books printed before have "which had been kindled by another." The manuscripts read as in our text.

(printed under page 122)

(45) ‹anchor: proprii ignis accendat› · call in col 236

Cave.

Beware.

(printed under page 122)

Page

running head: GENIS ΠΕΡΙ ΑΡΧΩΝ 236
marginal letters: A in qua sine; B in culmi corpus; C quid sibi velit
old-edition numerals: 102 before etiam eorum qui

PG 11:237

abundantia et qualitas et quantitas cibi contraria febres generant, et febres diversi modi vel temporis secundum eam mensuram qua intemperies collecta materiam suggesserit ac fomitem febrium ; quae materiae qualitas ex diversa intemperie congregata, causa vel acerbioris morbi, vel prolixioris exsistit ; ita anima cum multitudinem malorum operum et abundantiam in se congregaverit peccatorum, competenti tempore omnis illa malorum congregatio effervescit ad supplicium, atque inflammatur ad poenas ; cum mens ipsa, vel conscientia per divinam virtutem omnia in memoriam recipiens, quorum in semetipsa signa quaedam et formas, cum peccaret, expresserat, et singulorum quae vel foede ac turpiter gesserat, vel etiam impie commiserat, historiam quamdam scelerum suorum ante oculos suos videbit expositam ; tunc et ipsa conscientia propriis stimulis agitatur atque compungitur, et sui ipsa efficitur accusatrix et testis. Quod ita sensisse puto etiam Paulum apostolum cum dicit : « Inter se invicem cogitationibus accusantibus, aut etiam defendentibus in die qua judicabit Deus occulta hominum, secundum Evangelium meum per Jesum Christum. » Ex quo intelligitur quod circa ipsam animae substantiam tormenta quaedam ex ipsis peccatorum noxiis affectibus generantur.

abundance and contrary quality and quantity of food generate fevers, and fevers of diverse kind or duration according to that measure in which the collected distemper has supplied matter and fuel for fevers; which quality of matter gathered from diverse distemper is the cause of a disease either more acute or more prolonged; so the soul, when it has gathered within itself a multitude of evil works and an abundance of sins, at the suitable time all that gathering of evils boils up unto punishment, and is kindled unto penalties; when the mind itself, or conscience, through divine power receiving into memory all things of which, when it sinned, it had stamped certain signs and forms within itself, shall see set forth before its eyes a kind of history of its crimes, of each of the things which it had either foully and shamefully done, or even impiously committed; then the conscience itself also is driven and pricked by its own goads, and becomes its own accuser and witness. Which I think Paul the apostle also understood thus when he says: "Their thoughts mutually accusing or else defending one another, in the day when God shall judge the hidden things of men, according to my Gospel, through Jesus Christ" (Rom. 2:15–16). From which it is understood that around the substance itself of the soul certain torments are generated from the harmful affections themselves of sins.

5. Et ne satis tibi hujus rei intellectus difficilis appareat, considerari possibile est ex his passionum vitiis, quae animabus accidere solent, id est, cum vel flammis amoris exuritur anima, vel zeli, vel livoris ignibus maceratur ; aut cum ira agitatur, vel cum insaniae, vel tristitiae immensitate consumitur, quomodo horum malorum nimietates aliquanti intolerabiliter ferentes, mortem subire, quam hujuscemodi cruciatus perpeti, tolerabilius habuere. Requires sane si his qui vitiorum malis istis quae supra diximus, irretiti sunt, nec emendationis aliquid in hac vita adhuc positi comparare sibimet potuerunt, et ita ex hoc mundo abscesserunt, sufficiat illis ad poenam quod illis ipsis perdurantibus in se noxiis affectibus cruciantur, id est, vel irae, vel furoris, vel insaniae, vel moeroris, quorum utique mortiferum virus nullo in hac vita emendationis medicamento mitigatum

5. And lest the understanding of this matter should appear too difficult to you, it is possible to consider from those vices of passions which are wont to befall souls, that is, when the soul is either burned up with the flames of love, or wasted by the fires of jealousy or envy; or when it is driven by anger, or consumed by the vastness of madness or sadness, how some, bearing the excesses of these evils intolerably, have deemed it more tolerable to undergo death than to endure torments of this sort. You will ask indeed whether for those who have been entangled in those evils of vices of which we have spoken above, and have not been able to procure any amendment for themselves while still placed in this life, and have thus departed out of this world, it suffices for their punishment that they are tormented by those very harmful affections enduring in them, that is, of anger, or fury, or madness, or sorrow, whose deadly poison certainly was mitigated by no medicine of amendment in this life;

Editors' notes and page, col. 237

Footnotes

(ref. 2) ‹anchor: per Jesum Christum› · call in col 237 Rom. II, 15, 16.

Romans 2:15–16.

(ref. 3) ‹anchor: peccatoribus comminatur› · call in col 238 Deut. XXVIII.

Deuteronomy 28.

(printed under page 123)

(46) ‹anchor: not visible in foot image› · call in col 237–238 (not visible)

Contraria. Deest in prioribus editionibus, sed habetur in mss. Paulo post mss., « intemperies collecta materiam suggesserit. » Alias pro « collecta » legitur « collectam. »

"Contrary." It is missing in the earlier editions, but is found in the manuscripts. A little after, the manuscripts have "intemperance, gathered up, has supplied the matter." Elsewhere, for "collecta" one reads "collectam."

(printed under page 123)

(47) ‹anchor: not visible in foot image› · call in col 237–238 (not visible)

Ita anima cum multitudinem malorum operum, etc. Hunc locum summatim refert Hieronymus epist. 94 ad Avitum his verbis: « Ignes quoque gehennæ et tormenta quæ Scriptura sancta peccatoribus comminatur, non ponit (Origenes) in suppliciis, sed in conscientia peccatorum, quando Dei virtute et potentia omnis memoria delictorum ante oculos nostros ponitur, et veluti ex quibusdam seminibus in anima derelictis, universa vitiorum seges exoritur, et quidquid feceramus in vita vel turpe vel impium, omnis eorum in conspectu nostro pictura describitur, ac præteritas voluptates mens intuens conscientiæ punitur ardore, et pœnitudinis stimulis confoditur. »

"So the soul, when [it has gathered] a multitude of evil works," etc. Jerome reports this passage in summary in his Letter 94 to Avitus, in these words: "The fires of Gehenna, too, and the torments which Holy Scripture threatens to sinners, he (Origen) places not in punishments but in the conscience of sinners, when by God's power and might the whole memory of our offences is set before our eyes, and, as if from certain seeds left in the soul, the whole crop of vices springs up, and whatever we had done in life that was shameful or impious, the whole picture of them is drawn before our sight; and the mind, beholding its past pleasures, is punished by the burning of conscience and pierced with the goads of remorse."

(printed under page 123)

(48) ‹anchor: not visible in foot image› · call in col 237–238 (not visible)

Sic mss. Alias, « atque supplicium inflammatur. »

So the manuscripts. Elsewhere, "and the punishment is kindled."

(printed under page 123)

(49) ‹anchor: amoris exuritur› · call in col 237

Vel flammis amoris exuritur. Ita mss. In editis deest vel et amoris.

"Or is burned up by the flames of love." So the manuscripts. In the printed editions "or" and "of love" are missing.

(printed under page 123)

(50) ‹anchor: subire, quam› · call in col 237

Ita mss. Alias, « Iræ agitatur insania vel tristitiæ immensitate consumitur, quoniam horum malorum durities aliquanti intolerabiliter ferentes mori quam, » etc.

So the manuscripts. Elsewhere, "it is driven by the madness of anger or consumed by the immensity of sorrow, since some, bearing the harshness of these evils unbearably, [preferred] to die rather than," etc.

(printed under page 123)

(51) ‹anchor: not visible in foot image› · call in col 237–238 (not visible)

Sic mss. Alias, « aliorum. »

So the manuscripts. Elsewhere, "of others."

(printed under page 123)

(52) ‹anchor: not visible in foot image› · call in col 237–238 (not visible)

Ita mss. Alias, « moderatioris. »

So the manuscripts. Elsewhere, "of a more moderate."

(printed under page 123)

Page

running head: 237 LIBER SECUND
marginal letters: A abundantia et qualitas; B etiam impie commiserat,; C cum vel flammis; D in hac vita
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 11:238

est ; an his affectibus immutatis generalis poenae stimulis vexabuntur. Sed et aliam suppliciorum speciem intelligi arbitror posse, quia sicut quidem sentimus soluta corporis membra atque a suis invicem divulsa compagibus immensi doloris generare cruciatum, ita cum anima extra ordinem atque compagem, vel eam harmoniam qua ad bene agendum et utiliter sentiendum a Deo creata est, fuerit inventa, nec sibimetipsi rationabilium motuum compagine consonare, poenam cruciatumque putanda sit suimetipsius ferre dissidii, et inconstantiae suae, atque inordinationis sentire supplicium. Quae animae dissolutio atque divulsio cum adhibiti ignis ratione fuerit explorata, sine dubio ad firmiorem sui compaginem instaurationemque solidatur.

or whether, when these affections have been changed, they will be harassed by the goads of a general punishment. Moreover I think that another kind of punishments also can be understood, that just as we feel that the members of the body when loosed and torn away from their joints with one another generate a torment of immense pain, so when the soul is found outside the order and frame, or that harmony in which it was created by God for acting well and perceiving usefully, and does not harmonize with itself in the frame of its rational movements, it must be supposed to bear the penalty and torment of its own discord, and to feel the punishment of its own inconstancy and disorder. And when this dissolution and tearing apart of the soul has been tested by the application of fire, undoubtedly it is solidified into a firmer framing and restoration of itself.

6. Multa sunt etiam alia quae nos latent, quae illi soli cognita sunt, qui est medicus animarum nostrarum. Si enim ad corporis sanitatem pro his vitiis quae per escam potumque collegimus, necessariam habemus interdum austerioris ac mordacioris medicamenti curam ; nonnunquam vero, si id vitii qualitas depoposcerit, rigore ferri et sectionis asperitate indigemus ; quod si etiam haec supergressus fuerit morbi modus, ad ultimum conceptum vitium etiam ignis exurit ; quanto magis intelligendum est et hunc medicum nostrum Deum volentem diluere vitia animarum nostrarum, quae ex peccatorum et scelerum diversitate collegerant, uti hujuscemodi poenalibus curis, insuper etiam ignis inferre supplicium his qui sanitatem animae perdiderunt ? Cujus rei imagines etiam in Scripturis sanctis referuntur. Denique in Deuteronomio sermo divinus peccatoribus comminatur, quod febribus et frigoribus et aurigine punientur, et oculorum vacillationibus, et mentis alienatione, et paraplexia, et caecitate, ac debilitate renum cruciandi sint. Si quis igitur ex otio de omni Scriptura congreget omnes languorum commemorationes, quae in comminatione peccatoribus velut corporearum aegritudinum appellationibus memorantur, inveniet quod animarum vel vitia, vel supplicia per hoc figuraliter indicentur. Ut autem intelligamus quia ea ratione qua medici adjutoria languentibus adhibent, ut per curas reparent sanitatem,

6. There are also many other things that are hidden from us, which are known to Him alone Who is the physician of our souls. For if for the health of the body, on account of those defects which we have gathered through food and drink, we sometimes have need of the treatment of a harsher and more biting medicine; and sometimes, if the quality of the defect demands it, we need the rigour of iron and the severity of cutting; and if the measure of the disease has surpassed even these, at the last fire burns out the contracted defect; how much more must it be understood that this our physician God also, wishing to wash away the defects of our souls, which they had gathered from the diversity of sins and crimes, uses penal treatments of this sort, and moreover inflicts the punishment of fire upon those who have lost the health of the soul? Images of this matter are also recorded in the holy Scriptures. Finally, in Deuteronomy the divine word threatens sinners that they shall be punished with fevers and chills and jaundice, and shall be tormented with dimness of eyes, and alienation of mind, and palsy, and blindness, and weakness of the kidneys (Deut. 28:22, 28). If anyone therefore at leisure should gather from all Scripture all the mentions of sicknesses which in threatening sinners are spoken of under the appellations of bodily ailments, he will find that either the vices or the punishments of souls are figuratively indicated thereby. And that we may understand that in the same way in which physicians apply remedies to the sick, that through treatments they may restore health,

Editors' notes and page, col. 238

Footnotes

(53) ‹anchor: in comminatione› · call in col 238

In editis deest « in comminatione, » et legitur, « quæ de peccatoribus. »

In the printed editions "in the threatening" is missing, and one reads "which, concerning sinners."

(printed under page 123)

Page

running head: LIBER SECUNDUS. 238
marginal letters: A est ; an his; B datur.; C gerant, uti hujuscemodi; D languentibus adhibent, ut
old-edition numerals: 103 after Cujus rei
other: Latin only, no Greek printed; last word sani- split across column break
other: the word sanitatem, was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 239

PG 11:239

etiam Deus agit circa eos qui lapsi sunt, et deciderunt in peccata, indicio est et illud, quod per Jeremiam prophetam jubetur calix furoris Dei propinari omnibus gentibus ut bibant, et insaniant, et evomant. In quo comminatur dicens, quia si quis noluerit bibere, non mundabitur. Ex quo utique intelligitur quod furor vindictae Dei ad purgationem proficit animarum. Quoniam autem et ea poena quae per ignem inferri dicitur, pro adjutorio intelligitur adhiberi, Isaias docet, qui de Israel quidem sic dicit : « Abluet Dominus sordes filiorum, vel filiarum Sion, et sanguinem expurgabit e medio ipsorum spiritu judicii et spiritu ustionis. » De Chaldaeis autem sic dicit : « Habes carbones ignis, sede super eos, hi erunt tibi in adjutorio. » Et in aliis dicit : « Sanctificabit Dominus in igne ardenti. Et in Malachia propheta dicit : « Sedens Dominus conflabit, et purgabit, et fundet purgatos filios Juda. »

God also acts towards those who have slipped and fallen into sins, this also is a proof, that through Jeremiah the prophet the cup of the fury of God is commanded to be given to all nations to drink, that they may drink, and be mad, and vomit; wherein He threatens, saying that if anyone refuses to drink, he shall not be cleansed (Jer. 25:15–16, 28). From which it is certainly understood that the fury of the vengeance of God avails for the cleansing of souls. Moreover that that punishment also which is said to be inflicted by fire is understood to be applied as a help, Isaiah teaches, who speaks thus indeed concerning Israel: "The Lord shall wash away the filth of the sons or daughters of Sion, and shall cleanse the blood from the midst of them by the spirit of judgement and the spirit of burning" (Isa. 4:4). And concerning the Chaldeans he speaks thus: "You have coals of fire, sit upon them, these shall be to you for a help" (Isa. 47:14–15). And in other passages he says: "The Lord shall sanctify in burning fire." And in Malachi the prophet he says: "The Lord sitting shall melt, and cleanse, and pour forth the cleansed sons of Judah" (Mal. 3:3).

7. Sed et illud quod de dispensatoribus non bonis in Evangelio dictum est, qui dividendi dicuntur, et pars eorum cum infidelibus poni, tanquam ea pars quae ipsorum propria non sit, aliorsum sit mittenda, sine dubio genus aliquod indicat poenae eorum, quorum, ut mihi videtur, separandus ab anima spiritus indicatur. Qui spiritus si quidem divinae naturae, id est Spiritus sanctus intelligendus est, sentiemus hoc dictum de dono Spiritus sancti ; quod, sive per baptismum, sive per gratiam Spiritus cum alicui sermo sapientiae, vel sermo scientiae, vel alterius cujusque datus est doni, et non recte administratus, id est aut ad terram defossus est, aut in sudario colligatus, auferetur profecto ab anima donum Spiritus, et pars reliqua quae superest, id est animae substantia cum infidelibus ponetur, divisa ac separata ab eo Spiritu cum quo adjungens se Domino unus Spiritus esse debuerat. Si vero hoc non de Dei Spiritu, sed de animae ipsius natura intelligendum est, pars ejus melior illa dicetur quae ad imaginem Dei et similitudinem facta est ; alia autem pars, ea quae postmodum per liberi arbitrii lapsum contra naturam primae conditionis et

7. Moreover that also which is spoken in the Gospel concerning the stewards who are not good, who are said to be cut in two, and their part placed with the unbelievers (Luke 12:46), as though that part which is not their own were to be sent elsewhere, undoubtedly indicates some kind of punishment of those whose spirit, as it seems to me, is indicated as having to be separated from the soul. Which spirit, if indeed it is to be understood as of the divine nature, that is, the Holy Spirit, we shall perceive this to be spoken of the gift of the Holy Spirit; because whether through baptism, or through the grace of the Spirit, when the word of wisdom, or the word of knowledge, or of any other gift has been given to anyone, and has not been rightly administered, that is, has either been buried in the earth or tied up in a napkin, the gift of the Spirit will assuredly be taken away from the soul, and the remaining part which is left over, that is, the substance of the soul, will be placed with the unbelievers, divided and separated from that Spirit with Whom by joining itself to the Lord it ought to have been one spirit. But if this is to be understood not of the Spirit of God, but of the nature of the soul itself, that better part of it will be called that which was made to the image and likeness of God; while the other part is that which afterwards through the fall of free will, contrary to the nature of its first creation and

Editors' notes and page, col. 239

Footnotes

(ref. 4) ‹anchor: not visible in foot image› · call in col 239–240 (not visible) Jer. XXV, 15.

Jeremiah 25:15.

(ref. 5) ‹anchor: not visible in foot image› · call in col 239–240 (not visible) Ibid., 28.

Ibid. [Jeremiah 25:]28.

(ref. 6) ‹anchor: not visible in foot image› · call in col 239–240 (not visible) Isa. iv, 4.

Isaiah 4:4.

(ref. 7) ‹anchor: not visible in foot image› · call in col 239–240 (not visible) Isa. xlvii, 14.

Isaiah 47:14.

(ref. 8) ‹anchor: not visible in foot image› · call in col 239–240 (not visible) Malach. III, 3.

Malachi 3:3.

(ref. 9) ‹anchor: not visible in foot image› · call in col 239–240 (not visible) Luc. XII, 46.

Luke 12:46.

(ref. 10) ‹anchor: not visible in foot image› · call in col 239–240 (not visible) Matth. XVIII, 10, 11.

Matthew 18:10–11.

(printed under page 124)

(54) ‹anchor: not visible in foot image› · call in col 239–240 (not visible)

Sic omnes codd. mss. Alias, « et deciderunt in judicio. Est et illud, » etc.

So all the manuscript codices. Elsewhere, "and they fell in the judgement. There is also this," etc.

(printed under page 124)

(55) ‹anchor: not visible in foot image› · call in col 239–240 (not visible)

Furoris. Deest in prioribus editionibus, sed habetur in mss.

"Of fury." It is missing in the earlier editions, but is found in the manuscripts.

(printed under page 124)

(56) ‹anchor: not visible in foot image› · call in col 239–240 (not visible)

Sic mss. Alias, « proficiet animarum. Quomodo autem, » etc.

So the manuscripts. Elsewhere, "will profit of souls. But how," etc.

(printed under page 124)

(57) ‹anchor: not visible in foot image› · call in col 239–240 (not visible)

Cave.

Beware.

(printed under page 124)

(58) ‹anchor: not visible in foot image› · call in col 239–240 (not visible)

Abluet Dominus sordes filiorum vel filiarum Sion, et sanguinem expurgabit e medio ipsorum spiritu judicii et spiritu ustionis. De Chaldæis autem sic dicit. Hæc in prioribus editionibus omissa sunt, licet in omnibus habeantur mss.

"The Lord shall wash away the filth of the sons or daughters of Zion, and shall purge the blood from their midst by the spirit of judgement and the spirit of burning. But of the Chaldeans he says this." These words were left out in the earlier editions, though they are found in all the manuscripts.

(printed under page 124)

(59) ‹anchor: not visible in foot image› · call in col 239–240 (not visible)

Dominus. Deest in antea editis, sed reperitur in mss.

"The Lord." It is missing in the editions printed before, but is found in the manuscripts.

(printed under page 124)

(60) ‹anchor: sit mittenda› · call in col 239

Ita mss. Alias, « cum infidelibus terræ poni tanquam ea quæ ipsorum propria non sit, cum aliorum partibus sit mittenda. »

So the manuscripts. Elsewhere, "to be placed with the unbelievers of the earth, as being that which is not their own, since it is to be sent with the portions of others."

(printed under page 124)

(61) ‹anchor: datus est› · call in col 239

Sic mss. Alias, « et sermo scientiæ vel alicujus alterius datus est. » Paulo post mss., « auferetur profecto ab anima. » Alias, « auferatur ab anima. »

So the manuscripts. Elsewhere, "and the word of knowledge or of some other [gift] has been given." A little after, the manuscripts have "it will surely be taken away from the soul"; elsewhere, "let it be taken away from the soul."

(printed under page 124)

(62) ‹anchor: not visible in foot image› · call in col 239–240 (not visible)

Vide lib. ii Origenian., q. 5., n. 28.

See the Origeniana, book 2, question 5, number 28.

(printed under page 124)

(63) ‹anchor: not visible in foot image› · call in col 239–240 (not visible)

Dei. Deest in prioribus editionibus, sed habetur in mss. Paulo post libb. editi, « commonitio appositi sibi a Deo angeli non fideliter eum custodivit. » Mss. ut in nostro textu. Ibidem mss., « et sine ullo lumine. » In prioribus editionibus deest, « ullo. »

"Of God." It is missing in the earlier editions, but is found in the manuscripts. A little after, the printed books have "the admonition of the angel set over him by God did not faithfully guard him." The manuscripts read as in our text. In the same place the manuscripts have "and without any light"; in the earlier editions "any" is missing.

(printed under page 124)

(64) ‹anchor: not visible in foot image› · call in col 239–240 (not visible)

Omne intelligentiæ lumen. Sic mss. Alias, « divinæ intelligentiæ lumen. »

"All the light of understanding." So the manuscripts. Elsewhere, "the light of divine understanding."

(printed under page 124)

Page

running head: 239 ORIGENIS ΠΕΡΙ Α
marginal letters: A tatem, etiam Deus; B hi erunt tibi; C cum alicui sermo
old-edition numerals: (none)

PG 11:240

puritatis assumpta est, quae utique pars utpote amica et chara materiae cum infidelium sorte mulctatur. Potest autem et tertio sensu illud intelligi de divisione ista, ut quoniam unicuique fidelium etiamsi minimus sit in Ecclesia, adesse angelus dicitur qui etiam semper videre faciem Dei Patris a Salvatore perhibetur, et hic utique unum erat cum eo qui praeerat, si is per inobedientiam efficiatur indignus, auferri ab eo Dei angelus dicatur, et tunc pars ejus, id est humanae naturae pars avulsa a Dei parte cum infidelibus deputetur, quoniam commonitiones appositi sibi a Deo angeli non fideliter custodivit.

purity, was taken up, which part certainly, as being friendly and dear to matter, is punished with the lot of unbelievers. Moreover that saying concerning this division can also be understood in a third sense, that since an angel is said to be present with each of the faithful, even if he be the least in the Church, who is also declared by the Saviour always to see the face of God the Father (Matt. 18:10), and this man certainly was one with him who presided over him, if through disobedience he becomes unworthy, the angel of God is said to be taken away from him, and then his part, that is, the part of human nature torn away from the part of God, is reckoned with the unbelievers, because he did not faithfully keep the admonitions of the angel set over him by God.

8. Sed et exteriores tenebras, ut ego opinor, non tam aerem aliquem obscurum et sine ullo lumine intelligendum puto, quam de his qui profundae ignorantiae tenebris immersi extra omne intelligentiae lumen effecti sunt. Videndum quoque est, ne forte etiam illud iste sermo significet, quod sicut sancti corpora sua, in quibus sancte et pure in hujus vitae habitationibus vixerunt, lucida et gloriosa ex resurrectione suscipient, ita et impii quique qui in hac vita errorum tenebras et noctem ignorantiae dilexerunt, obscuris et atris post resurrectionem corporibus induantur, ut ea ipsa caligo ignorantiae quae in hoc mundo interiores eorum mentes obsederat, in futuro per exterius corporis appareat indumentum. Similiter quoque et de carcere sentiendum est. Sed sufficiant ista in praesenti loco, quae interim nunc ut dicendi ordo servaretur, quam paucissimis dicta sunt.

8. Moreover the outer darkness also, as I suppose, is to be understood, I think, not so much of some dark air without any light, as of those who being plunged in the darkness of profound ignorance have been put outside all light of understanding. We must see also whether perchance that saying may not signify this too, that just as the saints shall receive from the resurrection their bodies, in which they lived holily and purely in the habitations of this life, bright and glorious, so also all the ungodly who in this life loved the darkness of errors and the night of ignorance shall be clothed after the resurrection with dark and black bodies, so that that very mist of ignorance which in this world had beset their inner minds may in the future appear through the outer garment of the body. Similarly also must we think concerning the prison. But let these things suffice in the present place, which in the meantime have now been stated in as few words as possible, so that the order of discourse might be preserved.

HIERONYMI VERSIO. Nisi forte corpus hoc pingue atque terrenum caligo et tenebrae nominandae sunt, per quod consummato hoc mundo cum necesse fuerit in alium transire mundum, rursum nascendi sumet exordia.

Version of Jerome. Unless perchance this gross and earthly body is to be named mist and darkness, through which, when this world has been consummated and it is necessary to pass into another world, it will again take the beginnings of birth.

CAPUT XI.

Chapter XI.

De repromissionibus.

On the promises.

1. Videamus nunc breviter quid et de repromissionibus sentiendum sit. Certum est quia nullum

1. Let us now see briefly what we ought to think concerning the promises also. It is certain that no

Editors' notes and page, col. 240

Footnotes

(62) ‹anchor: divisione ista› · call in col 240

Vide lib. ii Origenian., q. 5., n. 28.

See the Origeniana, book 2, question 5, number 28.

(printed under page 124)

(63) ‹anchor: Dei angelus› · call in col 240

"Of God." It is missing in the earlier editions, but is found in the manuscripts. A little after, the printed books have "the admonition of the angel set over him by God did not faithfully keep him." The manuscripts read as in our text. In the same place the manuscripts have "and without any light." In the earlier editions "any" is missing.

(printed under page 124)

(64) ‹anchor: intelligentiae lumen› · call in col 240

Omne intelligentiæ lumen. Sic mss. Alias, « divinæ intelligentiæ lumen. »

"All light of understanding." So the manuscripts. Elsewhere, "the light of divine understanding."

(printed under page 124)

(65) ‹anchor: et noctem› · call in col 240

Noctem. Deest in antea editis, sed habetur in mss. Ibidem mss. « et atris. » Editi, « et tetris. »

"Night." It is missing in the editions printed before, but is found in the manuscripts. In the same place the manuscripts have "and black"; the printed editions, "and foul."

(printed under page 124)

(66) ‹anchor: forte corpus hoc (Hieronymi versio)› · call in col 240

Nisi forte corpus hoc, etc. Hæc Hieronymus e lib. ii Περὶ ἀρχῶν affert in epistola ad Avitum, a Rufino autem interpolata et in alium sensum detorta fuisse palam est.

"Unless perhaps this body," etc. Jerome cites these words from book 2 of On First Principles in his letter to Avitus; it is plain that Rufinus interpolated them and twisted them to another sense.

(printed under page 124)

(67) ‹anchor: mentes obsederat› · call in col 240

Sic mss. Alias, « interiora eorum mentis obsederat. »

So the manuscripts. Elsewhere, "had beset the inner parts of their mind."

(printed under page 124)

(68) ‹anchor: sentiendum sit› · call in col 240

Quid et de repromissionibus sentiendum sit. Vide Origenianorum lib. ii, quæst. 11.

"What is to be thought also of the promises." See the Origeniana, book 2, question 11.

(printed under page 124)

Page

running head: IGENIS ΠΕΡΙ ΑΡΧΩΝ 240
marginal letters: A puritatis assumpta est,; B tam aerem aliquem; C sunt, per quod
old-edition numerals: 104 before CAPUT XI.

PG 11:241

animal omni modo otiosum atque immobile esse potest, sed omni genere moveri et agere semper et velle aliquid gestit ; et hanc inesse naturam omnibus animantibus, manifestum puto. Multo magis ergo rationabile animal, id est, hominis naturam necesse est semper aliquid movere vel agere. Et si quidem immemor sui sit, et quid se deceat ignoret, circa usus corporales omnis sua movetur intentio, et per omnes motus suos erga voluptates suas ac libidines corporis occupatur ; si vero talis sit qui in commune aliquid curare vel providere studeat, aut reipublicae consulens, aut magistratibus parens, aut quidquid illud est quod in commune certe prodesse videatur, exercet. Jam vero si quis talis sit ut aliquid melius quam haec quae corporea videntur, intelligat, et sapientiae et scientiae operam habeat, sine dubio erga hujuscemodi studia omnem declinabit industriam, quo possit inquisita veritate rerum causas rationemque cognoscere. Sicut ergo in hac vita alius quidem summum bonum corporis judicat voluptatem alius vero in commune consulere, alius studiis et intelligentiae operam dare ; ita requiramus in illa vita quae vera est, quae abscondita esse dicitur cum Christo in Deo, id est in illa aeterna vita, si aliquis talis erit nobis vivendi ordo vel status.

living creature can be altogether idle and motionless, but always desires in every way to be moved and to act and to will something; and that this nature is in all living creatures I think is manifest. Much more therefore is it necessary that a rational living creature, that is, the nature of man, should always be moving or doing something. And if indeed he be forgetful of himself, and ignorant of what befits him, all his intention is moved about bodily uses, and through all his movements he is occupied towards his pleasures and the lusts of the body; whereas if he be such a one as strives to care for or provide something for the common good, either consulting the interest of the commonwealth, or obeying the magistrates, he practises whatever that is which certainly seems to profit the common good. Now if anyone be such as to understand something better than these things which seem bodily, and to give attention to wisdom and knowledge, he will undoubtedly turn all his industry towards studies of this sort, that having searched out the truth he may be able to know the causes and reason of things. Just as therefore in this life one man judges the supreme good to be the pleasure of the body, another to consult the common good, and another to give attention to studies and understanding; so let us inquire whether in that life which is true, which is said to be hidden with Christ in God (Col. 3:3), that is, in that eternal life, there will be some such order or state of living for us.

2. Quidam ergo laborem quodammodo intelligentiae recusantes, et superficiem quamdam legis litterae consectantes, et magis delectationi suae quodammodo ac libidini indulgentes, solius litterae discipuli, arbitrantur repromissiones futuras in voluptate et luxuria corporis exspectandas ; et propterea praecipue carnes iterum desiderant post resurrectionem tales quibus manducandi, et bibendi et omnia quae carnis et sanguinis sunt, agendi nunquam desit facultas, apostoli Pauli de resurrectione spiritalis corporis sententiam non sequentes. Quibus consequenter addunt et nuptiarum conventiones, et filiorum procreationes etiam post resurrectionem futuras, fingentes sibimetipsis Jerusalem terrenam urbem reaedificandam lapidibus pretiosis in fundamenta ejus jaciendis, et de lapide jaspide muros ejus erigendos, et propugnacula ejus ex lapide crystallo ; peribolum quoque habituram ex lapidibus electis et variis, id est jaspide et sapphiro, et chalcedonio, et smaragdo, et sardio, et onychino, et chrysolitho, et chrysopaso, et hyacintho, et amethysto. Quin etiam ministros deliciarum suarum dandos sibi alienigenas putant, quos vel aratores

2. Some therefore, refusing in a manner the labour of understanding, and following a kind of surface of the letter of the law, and indulging rather in a manner their own delight and lust, disciples of the letter alone, suppose that the future promises are to be expected in the pleasure and luxury of the body; and on that account especially they desire again after the resurrection such flesh as may never lack the faculty of eating, and drinking, and doing all the things that belong to flesh and blood, not following the declaration of the apostle Paul concerning the resurrection of a spiritual body (1 Cor. 15:44). To which consequently they add that marriage unions also and the procreation of children will take place even after the resurrection, imagining for themselves that the earthly city of Jerusalem is to be rebuilt with precious stones to be laid for its foundations, and its walls to be erected of jasper stone, and its battlements of crystal stone; and that it will also have a circuit wall of chosen and varied stones, that is, jasper and sapphire, and chalcedony, and emerald, and sardius, and onyx, and chrysolite, and chrysoprase, and jacinth, and amethyst. Nay, they even suppose that foreigners are to be given to them as ministers of their delights, whom they may have either as ploughmen

Editors' notes and page, col. 241

Footnotes

(ref. 11) ‹anchor: cum Christo in Deo› · call in col 241 Coloss. III, 3.

Colossians 3:3.

(ref. 12) ‹anchor: sententiam non sequentes› · call in col 241 I Cor. XV, 44.

1 Corinthians 15:44.

(ref. 13) ‹anchor: not visible in foot image› · call in col 241–242 (not visible) Matth. XXVI, 29.

Matthew 26:29.

(ref. 14) ‹anchor: not visible in foot image› · call in col 241–242 (not visible) Matth. V, 6.

Matthew 5:6.

(ref. 15) ‹anchor: quinque civitates› · call in col 242 Luc. XIX, 17.

Luke 19:17.

(ref. 16) ‹anchor: miscui vobis› · call in col 242 Prov. IX, 1, 2, 3, 4, 5.

Proverbs 9:1–5.

(printed under page 125)

(69) ‹anchor: not visible in foot image› · call in col 241–242 (not visible)

Rationemque. Deest in libb. antea editis, sed reperitur in mss.

"And the reason." It is missing in the books printed before, but is found in the manuscripts.

(printed under page 125)

(70) ‹anchor: corporis exspectandas› · call in col 241

Sic mss. Alias, « futuras voluptates et luxurias corporis exspectandas. »

So the manuscripts. Elsewhere, "that future pleasures and luxuries of the body are to be awaited."

(printed under page 125)

(71) ‹anchor: menta ejus jaciendis› · call in col 241

Ita mss. Libb. editi, « ædificandam lapidibus pretiosis, eos in fundamenta jacentes. »

So the manuscripts. The printed books have "to be built with precious stones, laying them in its foundations."

(printed under page 125)

(72) ‹anchor: et sardio› · call in col 241

Et sardio. Deest in antea editis, sed habetur in mss.

"And with sardius." It is missing in the editions printed before, but is found in the manuscripts.

(printed under page 125)

(73) ‹anchor: not visible in foot image› · call in col 241–242 (not visible)

Ita mss. Alias, « eorum. » Ibidem mss., « ut etiam cameli Madian et Cedar veniant. » In editis deest, « etiam cameli Madian et Cedar. »

So the manuscripts. Elsewhere, "their." In the same place the manuscripts have "that even the camels of Midian and Kedar may come"; in the printed editions "even the camels of Midian and Kedar" is missing.

(printed under page 125)

Page

running head: 241 LIBER SECUNDU
marginal letters: A animal omni modo; B intelligat, et sapientiae; C scipuli, arbitrantur repromissiones; D cedonio, et smaragdo,
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 11:242

habeant, vel structores parietum, a quibus diruta ipsorum et collapsa civitas exstruatur ; et arbitrantur quod facultates gentium accipiant ad edendum, et in divitiis eorum dominentur, ut etiam cameli Madian et Cedar veniant, et afferant eis aurum, et thus, et lapides pretiosos. Et haec conantur auctoritate prophetica confirmare ex his quae de Jerusalem repromissionibus scripta sunt ; ubi etiam dicitur quia qui serviunt Domino, manducabunt et bibent, peccatores autem esurient et sitient : et quod laetitiam agent justi, impios vero moeror possidebit. Et de Novo quoque Testamento vocem proferunt Salvatoris, qua discipulis promittit de vini laetitia dicens : « Quia non bibam ex hoc jam usquequo bibam illud vobiscum novum in regno Patris mei. » Addunt quoque et illud, quod Salvator beatos dicit eos qui nunc esuriunt et sitiunt, pollicens eis quia saturabuntur ; et multa alia ex Scripturis exempla proferunt, quorum vim figuraliter intelligi debere non sentiunt. Tum vero secundum formam quae in hac vita est, et secundum mundi hujus dispositiones dignitatum, vel ordinum, vel eminentias potestatum, reges se fore et principes arbitrantur, sicut sunt isti terreni, propter illud videlicet quod in Evangelio dictum est : « Eris potestatem habens super quinque civitates. » Et, ut breviter dicam, secundum vitae hujus conversationem per omnia similia volunt esse omnia quae de repromissionibus exspectantur, id est ut iterum sit hoc quod est. Hoc ita sentiunt qui Christo quidem credentes, Judaico autem quodam sensu Scripturas divinas intelligentes, nihil ex his dignum divinis pollicitationibus praesumpserunt.

or as builders of walls, by whom their ruined and fallen city may be built up; and they suppose that they shall receive the wealth of the nations to eat, and have dominion over their riches, so that even the camels of Midian and Kedar shall come, and bring them gold, and frankincense, and precious stones. And these things they try to confirm by prophetic authority from those things which are written concerning the promises of Jerusalem; where it is also said that those who serve the Lord shall eat and drink, whereas sinners shall hunger and thirst; and that the just shall keep joy, whereas sorrow shall possess the ungodly. And from the New Testament also they bring forward the word of the Saviour, whereby He promises to the disciples concerning the gladness of wine, saying: "I will not drink henceforth of this until I drink it new with you in the kingdom of My Father" (Matt. 26:29). They add that also, that the Saviour calls those blessed who now hunger and thirst, promising them that they shall be filled (Matt. 5:6); and they bring forward many other examples from the Scriptures, the force of which they do not perceive ought to be understood figuratively. Moreover, according to the form which is in this life, and according to the arrangements of dignities, or orders, or eminences of powers of this world, they suppose that they will be kings and princes, just as these earthly ones are, on account namely of that which is spoken in the Gospel: "You shall be having authority over five cities" (Luke 19:17). And, to speak briefly, according to the manner of life of this present world they will have all things that are expected from the promises to be similar in all respects, that is, that what now is shall be again. Thus think those who, believing indeed in Christ, but understanding the divine Scriptures in a kind of Jewish sense, have presumed from them nothing worthy of the divine promises.

3. Hi vero qui secundum apostolorum sensum theoriam Scripturarum recipiunt, sperant manducaturos quidem esse sanctos, sed panem vitae qui veritatis et sapientiae cibis nutriat animam, et illuminet mentem, et potet eam divinae sapientiae poculis, sicut dicit Scriptura divina : « Quia sapientia praeparavit mensam suam, jugulavit victimas suas, miscuit in cratere vinum suum, et summa voce clamat : Divertite ad me, manducate panes quos paravi vobis, et bibite vinum quod miscui vobis. » Quibus sapientiae escis nutrita mens ad integrum et perfectum, sicut ex initio factus est homo, ad imaginem et similitudinem Dei reparetur ; ut etiamsi quis ex hac vita minus

3. But those who according to the sense of the apostles receive the spiritual contemplation of the Scriptures hope that the saints will indeed eat, but the bread of life, which nourishes the soul with the meats of truth and wisdom, and illuminates the mind, and gives it to drink from the cups of divine wisdom, as the divine Scripture says: "Wisdom has prepared her table, she has slain her victims, she has mingled her wine in the bowl, and cries with a loud voice: Turn in to me, eat the loaves which I have prepared for you, and drink the wine which I have mingled for you" (Prov. 9:1–5). Nourished with which meats of wisdom to wholeness and perfection, as man was made in the beginning, the mind is repaired to the image and likeness of God; so that even if anyone from this life less

Editors' notes and page, col. 242

Footnotes

(74) ‹anchor: « Eris potestatem› · call in col 242

Ita mss.; in editis deest, « eris. » Paulo post mss. « exspectantur, id est ut iterum sit hoc quod est. » Editi, « exspectant ut interim sit quod est. »

So the manuscripts; in the printed editions "you shall be" is missing. A little after, the manuscripts have "are awaited, that is, that what now is may be again"; the printed editions, "they await that meanwhile what is may be."

(printed under page 125)

(75) ‹anchor: Scripturas divinas› · call in col 242

Divinas. Deest in prioribus editionibus, sed habetur in mss.

"Divine." It is missing in the earlier editions, but is found in the manuscripts.

(printed under page 125)

(76) ‹anchor: Scriptura divina› · call in col 242

Divina. Desideratur etiam in prioribus editionibus, licet habeatur in mss. Ibidem, « jugulavit victimas suas; » hæc quoque desunt in antea editis, sed reperiuntur in omnibus mss.

"Divine." It too is missing in the earlier editions, though it is found in the manuscripts. In the same place, "she has slain her victims": these words too are missing in the editions printed before, but are found in all the manuscripts.

(printed under page 125)

Page

running head: LIBER SECUNDUS. 242
marginal letters: A habeant, vel structores; B regno Patris mei; C Christo quidem credentes,; D miscui vobis. »
old-edition numerals: 105 before imaginem et similitudinem
other: Latin only, no Greek printed

PG 11:243

eruditus abierit, probabilia tamen opera detulerit, instrui poterit in illa Jerusalem sanctorum civitate, id est edoceri et informari, et effici lapis vivus, lapis pretiosus et electus, pro eo quod fortiter et constanter pertulerit agones vitae, et certamina pietatis ; ibique hoc quod jam hic praedictum est, verius manifestiusque cognoscet, « quod non in pane solo vivit homo, sed in omni verbo quod procedit de ore Dei. » Sed et principes et rectores intelligendi sunt hi qui inferiores et regunt, et erudiunt, et edocent atque instituunt ad divina.

instructed has departed, yet has brought commendable works, he will be able to be instructed in that Jerusalem, the city of the saints, that is, to be taught thoroughly and fashioned, and made a living stone, a precious and chosen stone, because he bravely and constantly endured the struggles of life and the contests of godliness; and there he will know more truly and more manifestly this which has already been foretold here, "that man does not live by bread alone, but by every word that proceeds from the mouth of God" (Deut. 8:3). Moreover princes and rulers also are to be understood as those who both rule their inferiors, and instruct, and teach thoroughly and train them for divine things.

4. Verum si minus videntur haec sperantibus ea dignum mentibus incutere desiderium, paululum repetentes, quanquam naturalis sit et insita animae rei ipsius cupiditas, inquiramus, ut ita demum velut species ipsas panis vitae et qualitatem vini ejus ac proprietatem principatuum, per theoriae consequentiam describamus. Igitur sicut in artibus his quae manu adimpleri solent, ratio quidem quid, vel qualiter, vel ad quos usus fiat, versatur in sensu, efficacia vero operis manuum ministerio explicatur ; ita in operibus Dei quae ab ipso facta sunt, sentiendum est, quod eorum quae videmus ab eo facta, ratio et intelligentia manet in occulto. Et sicut ea quae ab artifice facta sunt, cum oculus noster viderit, si quid praecipue fabrefactum prospexerit, continuo qualiter, vel quomodo, vel ad quos usus factum sit, ardet animus sciscitari ; multo amplius et super omnem comparationem, eorum quae a Deo facta pervidemus, ineffabili desiderio ardet animus agnoscere rationem. Quod desiderium, quem amorem sine dubio a Deo nobis insitum credimus ; et sicut oculus naturaliter lucem requirit et visum, et corpus nostrum escas et potum desiderat per naturam ; ita mens nostra sciendae veritatis Dei et rerum causas noscendi proprium ac naturale desiderium gerit. Accepimus autem a Deo istud desiderium, non ad hoc ut nec debeat unquam, nec possit expleri ; alioquin a conditore Deo menti nostrae frustra videbitur amor veritatis insertus, si nunquam desiderii compos efficitur. Unde et in hac vita qui summo labore piis studiis ac religiosis operam dederint, quanquam parva quaedam ex multis et immensis divinae scientiae capiant thesauris, tamen hoc ipsum quod animos suos mentemque erga haec occupant, atque in hac semetipsos cupiditate praeveniunt, multum utilitatis accipiunt ex hoc ipso quod animos suos ad inquirendae veritatis studium amoremque convertunt, et paratiores eos

4. But if these things seem less to strike a worthy desire into the minds of those who hope for them, repeating a little, although the longing for the thing itself is natural and implanted in the soul, let us inquire, that so at last we may describe through the sequence of contemplation as it were the very forms of the bread of life and the quality of its wine and the character of the principalities. Therefore, just as in those arts which are wont to be accomplished by the hand, the reason indeed why, or how, or for what uses a thing is made, revolves in the mind, while the execution of the work is unfolded by the ministry of the hands; so in the works of God which have been made by Him, we must think that of those things which we see made by Him, the reason and understanding remains in secret. And just as when our eye sees the things that have been made by a craftsman, if it beholds anything wrought with special skill, straightway the mind burns to inquire how, or in what manner, or for what uses it was made; much more and beyond all comparison does the mind burn with an ineffable desire to know the reason of those things which we behold made by God. Which desire, which love we undoubtedly believe has been implanted in us by God; and just as the eye naturally seeks light and sight, and our body desires food and drink by nature; so our mind bears its own natural desire of knowing the truth of God and of learning the causes of things. Now we have received this desire from God, not to the end that it neither ought ever nor can be fulfilled; otherwise the love of truth will seem to have been inserted into our mind by God the Creator in vain, if it is never made partaker of its desire. Whence in this life also those who with the utmost labour have given their attention to pious and religious studies, although they take some small portions out of the many and immense treasures of divine knowledge, yet from this very fact that they occupy their minds and understanding with these things, and anticipate themselves in this longing, receive much profit from this very fact that they turn their minds to the study and love of inquiring after truth, and make them more prepared

Editors' notes and page, col. 243

Footnotes

(ref. 17) ‹anchor: not visible in foot image› · call in col 243–244 (not visible) Deut. VIII, 3.

Deuteronomy 8:3.

(ref. 18) ‹anchor: not visible in foot image› · call in col 243–244 (not visible) Luc. XIX, 26.

Luke 19:26.

(ref. 19) ‹anchor: not visible in foot image› · call in col 243–244 (not visible) Philipp. I, 23.

Philippians 1:23.

(printed under page 126)

(77) ‹anchor: not visible in foot image› · call in col 243–244 (not visible)

Ex hac vita minus eruditus. Sic mss. Alias, « ex hoc minus eruditus. »

"Less instructed [departing] from this life." So the manuscripts. Elsewhere, "less instructed from this."

(printed under page 126)

(78) ‹anchor: not visible in foot image› · call in col 243–244 (not visible)

In prioribus editionibus deest, « id est; » et pro « edoceri » legitur « doceri. »

In the earlier editions "that is" is missing, and for "to be thoroughly taught" one reads "to be taught."

(printed under page 126)

(79) ‹anchor: not visible in foot image› · call in col 243–244 (not visible)

Sic mss. Alias, « docent atque instruunt. »

So the manuscripts. Elsewhere, "they teach and instruct."

(printed under page 126)

(80) ‹anchor: not visible in foot image› · call in col 243–244 (not visible)

Mss., « demum. » Editi, « deinde. »

The manuscripts have "at length"; the printed editions, "then."

(printed under page 126)

(81) ‹anchor: corpus nostrum escas› · call in col 243

Sic mss. Alias, « ad visum et corpus nostrum escam, » etc.

So the manuscripts. Elsewhere, "for sight, and our body food," etc.

(printed under page 126)

(82) ‹anchor: menti nostræ› · call in col 243

In antea editis pro « Deo » legitur « nostro, » et deest « menti nostræ »

In the editions printed before, for "God" one reads "our," and "in our mind" is missing.

(printed under page 126)

(83) ‹anchor: ac religiosis› · call in col 243

Mss., « religiosis. » Libb. editi, « religioni. »

The manuscripts have "religious"; the printed books, "to religion."

(printed under page 126)

(84) ‹anchor: not visible in foot image› · call in col 243–244 (not visible)

Libb. editi, « si ante formæ lineamenta tenui styli adumbratione designet. » Sed omnes mss. ut in nostro textu.

The printed books have "if he first marks out the lines of the form with a faint sketch of the pencil." But all the manuscripts read as in our text.

(printed under page 126)

(85) ‹anchor: not visible in foot image› · call in col 243–244 (not visible)

Libb. editi, « sicut modo adumbratio ipsa deformata stylo, » etc.

The printed books have "as now the sketch itself, outlined with the pencil," etc.

(printed under page 126)

(86) ‹anchor: not visible in foot image› · call in col 243–244 (not visible)

Sic mss. Libb. editi, « qui sint spiritus qui operentur, qui sint, quive vitales. »

So the manuscripts. The printed books have "what spirits there are which work, what they are, or which are vital."

(printed under page 126)

Page

running head: 243 ORIGENIS ΠΕΡΙ ΑΡ
marginal letters: A eruditus (77) abierit,; B velut species ipsas; C agnoscere rationem. Quod; D tamen hoc ipsum
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 11:244

faciunt ad eruditionis futurae capacitatem ; sicut cum aliquis velit imaginem pingere, si ante futurae formae lineamenta tenuis styli adumbratio designet, et superponendis vultibus capaces praeparet notas, sine dubio per adumbrationem imposita praeformatio ad suscipiendos veros illos colores jam paratior invenitur ; sic modo adumbratio ipsa ac deformatio stylo Domini nostri Jesu Christi in cordis nostri tabulis perscribatur. Et idcirco fortasse dicitur, « quia omni habenti dabitur et adjicietur. » Unde constat habentibus deformationem quamdam in hac vita veritatis et scientiae, addendam etiam esse pulchritudinem perfectae imaginis in futuro.

for the capacity of future instruction; just as when someone wishes to paint a picture, if beforehand the sketch of a slender pencil marks out the outlines of the future form, and prepares marks capable of receiving the features to be laid upon them, undoubtedly the preliminary form laid on through the sketch is found already more prepared to receive those true colours; in this way let the sketch itself and outline be written by the pencil of our Lord Jesus Christ upon the tablets of our heart. And on that account perhaps it is said, "that to everyone who has shall be given and added" (Luke 19:26). Whence it is agreed that to those who have a certain outline of truth and knowledge in this life, there is also to be added the beauty of the perfect image in the future.

5. Tale, opinor, indicabat desiderium suum ille qui dicebat : « Coarctor autem ex duobus, desiderium habens dissolvi et cum Christo esse, multo enim melius ; » sciens quod tunc cum regressus esset ad Christum, omnium quae geruntur in terris manifestius agnosceret rationes, vel de homine vel de anima hominis, vel de mente, vel ex quibuscunque illis qui sit spiritus qui inoperetur, qui sit quoque vitalis spiritus, vel quae sit gratia quae datur fidelibus Spiritus sancti. Tunc quoque intelliget qui sibi videatur Israel, vel quae diversitas gentium, quid etiam sibi velint Israel duodecim tribus, et quid singuli populi per singulas tribus. Tunc intelliget etiam de sacerdotibus et levitis, et de diversis sacerdotalibus ordinibus rationem, et cujus forma erat in Moyse, et nihilominus quae sit veritas apud Deum jubilaeorum, et septimanas annorum ; sed et festorum dierum et feriarum rationes videbit ; et omnium sacrificiorum et purificationum intuebitur causas ; quae sit quoque ratio leprae purgationis, et quae leprae diversae, et quae purgatio sit eorum qui seminis profluvium patiuntur, advertet ; et agnoscet quoque quae et quantae qualesque virtutes sint bonae, quaeque nihilominus contrariae, et qui vel illis affectus sit hominibus, vel istis contentiosa aemulatio. Intuebitur quoque quae sit ratio animarum, quaeve diversitas animalium, vel eorum quae in aquis vivunt, vel avium, vel ferarum, quidve sit quod in tam multas species singula genera deducuntur, qui Creatoris prospectus, vel quis per haec singula sapientiae ejus tegitur sensus. Sed et agnoscet qua ratione radicibus quibusdam vel herbis associantur quaedam virtutes, et aliis econtrario herbis vel radicibus depelluntur ; quae ratio apostatarum angelorum, quaeve causa quod iis qui

5. Such a desire of his, I suppose, did he indicate who said: "I am hard pressed from the two sides, having a desire to be dissolved and to be with Christ, for it is much better" (Phil. 1:23); knowing that then, when he had returned to Christ, he would more manifestly know the reasons of all things that are done on earth, either concerning man, or concerning the soul of man, or concerning the mind, or out of all those things what is the spirit that works within, what also is the vital spirit, or what is the grace of the Holy Spirit which is given to the faithful. Then also he will understand what Israel means, or what the diversity of the nations is, what also the twelve tribes of Israel mean, and what the individual peoples throughout the individual tribes mean. Then he will understand also the reason concerning the priests and Levites, and concerning the diverse priestly orders, and of Whom the type was in Moses, and nonetheless what is the truth before God of the jubilees, and the weeks of years; moreover he will see the reasons of the feast days and holidays; and he will behold the causes of all the sacrifices and purifications; he will observe also what is the reason of the cleansing of leprosy, and what the diverse leprosies are, and what is the cleansing of those who suffer an issue of seed; and he will know also what and how great and of what sort the good powers are, and which nonetheless are the contrary ones, and what affection the former have towards men, or what contentious rivalry the latter have. He will behold also what is the reason of souls, and what the diversity of animals, either of those that live in the waters, or of birds, or of wild beasts, and why it is that single genera are drawn out into so many species, what is the design of the Creator, or what sense of His wisdom is concealed throughout these individual things. Moreover he will know also by what reason certain powers are associated with certain roots or herbs, and on the contrary are driven away by other herbs or roots; what is the account of the apostate angels, and what the cause that to those who

Editors' notes and page, col. 244

Footnotes

(87) ‹anchor: septimanas annorum› · call in col 244

Ita mss. Alias, « formæ erant: imo sentiet nihilominus quæ sit veritas jubilæorum et septimanarum annorum. » Paulo post infra mss., « Quæ et quantæ qualesque virtutes sint bonæ. » Libb. editi solum habent, « quales virtutes sint bonæ. »

So the manuscripts. Elsewhere, "were of the form: nay, he will perceive none the less what is the truth of the jubilees and of the weeks of years." A little further below, the manuscripts have "which and how great and of what kind the good powers are"; the printed books have only "of what kind the good powers are."

(printed under page 126)

Page

running head: GENIS ΠΕΡΙ ΑΡΧΩΝ 244
marginal letters: A faciunt ad eruditionis; B qui dicebat : « Coarctor; C apud Deum jubilaeorum,; D haec singula sapientiae
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 11:245

eos non tota fide contempserint, vel adulari in aliquibus possunt, vel erroris causa ac deceptionis exsistere. Sed et de singulis divinae providentiae judicium discet, de his quae accidunt hominibus, quod non fortuito vel casu accidunt, sed ratione quadam tam examinata, tam ardua, ut eam non solum sanctorum, sed fortassis omnium hominum, ne numerus quidem praetereat capillorum, cujus providentiae ratio perducatur usque ad duos passeres qui denario distrahuntur, sive spiritaliter, sive etiam secundum litteram passeribus intellectis. Nunc enim adhuc interim quaeritur, tunc autem ibi jam manifeste videbitur. Ex quibus omnibus putandum est, quod interim non parum temporis transeat usquequo eorum tantummodo quae super terram sunt ratio post vitae abscessum dignis et benemeritis ostendatur, ut per eorum omnium agnitionem et plenae scientiae gratiam, laetitia inenarrabili perfruantur. Tum deinde si aer iste qui inter coelum et terram est, non est vacuus ab animantibus, et animantibus rationabilibus, sicut et Apostolus dixit : « In quibus aliquando ambulastis secundum saeculum mundi hujus, secundum principem potestatis aeris hujus spiritus qui nunc operatur in filiis diffidentiae ; » et iterum ait : « Rapiemur in nubibus obviam Christo in aera, et ita semper cum Domino erimus. »

have not despised them with a whole faith, they are able either to flatter in some things, or to be a cause of error and deception. Moreover concerning individual things also he will learn the judgement of divine providence, concerning the things which befall men, that they do not happen fortuitously or by chance, but by a certain reason so examined, so lofty, that not even the number of the hairs, not only of the saints, but perhaps of all men, escapes it, the account of which providence extends even to the two sparrows that are sold for a penny, whether the sparrows be understood spiritually or even according to the letter. For now in the meantime it is still sought, whereas then and there it will now be manifestly seen. From all of which it must be supposed that in the meantime no small space of time passes until the reason of those things only which are upon the earth be shown after the departure from life to the worthy and well-deserving, that through the knowledge of them all and the grace of full science they may enjoy an unutterable gladness. Then next, if this air which is between heaven and earth is not empty of living beings, and rational living beings, as the Apostle also said: "Wherein at one time you walked according to the course of this world, according to the prince of the power of this air, of the spirit that now works in the sons of unbelief" (Eph. 2:2); and again he says: "We shall be caught up in the clouds to meet Christ into the air, and so shall we ever be with the Lord" (1 Thess. 4:16).

6. Putandum est igitur quod tandiu sancti ibi permaneant, usquequo utriusque modi rationem dispensationis eorum quae in aere geruntur, agnoscant. Quod autem dixi utriusque modi, hoc est : verbi gratia, cum in terris essemus, vidimus vel animalia, vel arbores, et differentias eorum prospeximus, sed et diversitatem quamplurimam inter homines ; verum videntes haec, rationem eorum non intelleximus, sed hoc nobis tantum ex ipsa quam vidimus diversitate suggestum est, ut inquiramus et perscrutemur qua ratione ista omnia vel diversa fuerint creata, vel varie dispensentur, et concepto in terris hujuscemodi agnitionis vel studio, vel amore, dabitur nobis post exitum etiam cognitio ejus et intelligentia ; si tamen res procedat ex voto. Cum ergo comprehenderimus integre ejus rationem, tunc utroque modo comprehendemus ea quae vidimus super terram. Tale ergo aliquid etiam de aerea sede dicendum est. Puto enim quod

6. It must be supposed therefore that the saints remain there so long until they know the twofold reason of the dispensation of the things that are done in the air. Now what I meant by twofold is this: for example, when we were on earth, we saw either animals or trees, and beheld their differences, and also the very great diversity among men; yet seeing these things, we did not understand the reason of them, but from the very diversity which we saw, this only was suggested to us, that we should inquire and search out by what reason all these things were either created diverse or are variously administered; and having conceived on earth either a zeal or a love for knowledge of this sort, there will be given to us after our departure the knowledge also and understanding of it, if only the matter proceeds according to our wish. When therefore we have comprehended its reason wholly, then in a twofold way we shall comprehend the things which we saw upon the earth. Something of this sort therefore must be said concerning the aerial abode also. For I think that

Editors' notes and page, col. 245

Footnotes

(ref. 20) ‹anchor: in filiis diffidentiæ› · call in col 245 Ephes. II, 2, 3.

Ephesians 2:2–3.

(ref. 21) ‹anchor: cum Domino erimus› · call in col 245 I Thes. iv, 16.

1 Thessalonians 4:16.

(ref. 22) ‹anchor: not visible in foot image› · call in col 245–246 (not visible) Joan. XVII, 24.

John 17:24.

(ref. 23) ‹anchor: apud Patrem meum› · call in col 246 Joan. XIV, 2.

John 14:2.

(printed under page 127)

(88) ‹anchor: not visible in foot image› · call in col 245–246 (not visible)

Sic mss. Alias, « tanta fide contempserint, vel adulari in aliquibus possent. »

So the manuscripts. Elsewhere, "they despised with such faith, or could flatter in some things."

(printed under page 127)

(89) ‹anchor: not visible in foot image› · call in col 245–246 (not visible)

Libb. editi, « Subtrahuntur, sive spiritualiter, sive jam secundum litteram passeribus intellectis. Quod enim nunc interim quæritur, tum autem ibi jam manifestum videbitur. » Sed mss. ut in nostro textu.

The printed books have "They are withdrawn, whether the sparrows are understood spiritually or now according to the letter. For what is now meanwhile sought will then be seen there plainly." But the manuscripts read as in our text.

(printed under page 127)

(90) ‹anchor: aeris hujus› · call in col 245

Secundum principem potestatis aeris hujus. Hæc omissa sunt in antea editis, licet habeantur in omnibus mss.

"According to the prince of the power of this air." These words were left out in the editions printed before, though they are found in all the manuscripts.

(90*) ‹anchor: at the start of § 6› · call in col 245 Hæc ad præcedentem phrasim, quæ conclusione carere videtur, referenda sunt, ni fallor, ita ut sic periodus construatur: Tum deinde si aer... ; putandum est, etc. Edit. Patrol.

These words should, unless I am mistaken, be joined to the preceding sentence, which seems to lack its conclusion, so that the period is construed thus: "Then next, if the air ...; it is to be supposed," etc. Editor of the Patrologia.

(printed under page 127)

(91) ‹anchor: hujuscemodi agnitionis› · call in col 245

Agnitionis. Deest etiam in prioribus editionibus, sed habetur in mss.

"Of knowledge." It too is missing in the earlier editions, but is found in the manuscripts.

(printed under page 127)

(92) ‹anchor: Puto enim› · call in col 245

Vide l. ii Origenian., q. 11, n. 11 et 12.

See the Origeniana, book 2, question 11, numbers 11 and 12.

(printed under page 127)

(93) ‹anchor: not visible in foot image› · call in col 245–246 (not visible)

Ita mss. Alias, « permaneant. »

So the manuscripts. Elsewhere, "they may remain."

(printed under page 127)

(94) ‹anchor: not visible in foot image› · call in col 245–246 (not visible)

Sic mss. Alias, « judicia. »

So the manuscripts. Elsewhere, "judgements."

(printed under page 127)

(95) ‹anchor: not visible in foot image› · call in col 245–246 (not visible)

Sic iterum mss. Alias, « judicia, » male. Ibidem libb. editi, « per speculum in ænigmate. » Mss. ut in nostro textu.

So again the manuscripts. Elsewhere, "judgements," wrongly. In the same place the printed books have "through a glass in a riddle." The manuscripts read as in our text.

(printed under page 127)

(96) ‹anchor: not visible in foot image› · call in col 245–246 (not visible)

Mss., « digreditur. » Libb. editi, « egreditur. »

The manuscripts have "departs"; the printed books, "goes out."

(printed under page 127)

Page

running head: 245 LIBER SECUNDU
marginal letters: A eos non tota; B terram sunt ratio; C scant. Quod autem; D quae vidimus super
old-edition numerals: 106 after vel erroris causa
other: Latin only, no Greek printed

PG 11:246

sancti quique discedentes de hac vita permanebunt in loco aliquo in terra posito, quem paradisum dicit Scriptura divina, velut in quodam eruditionis loco, et, ut ita dixerim, auditorio vel schola animarum in quo de omnibus his quae in terris viderant, doceantur, indicia quoque quaedam accipiant etiam de consequentibus et futuris, sicut in hac quoque vita positi indicia quaedam futurorum, licet per speculum et aenigmata, tamen ex aliqua parte conceperant, quae manifestius et lucidius sanctis in suis et locis et temporibus revelantur. Si quis sane mundus corde, et purior mente, et exercitatior sensu fuerit, velocius proficiens, cito ad aeris locum ascendet, et ad coelorum regna perveniet per locorum singulorum, ut ita dixerim, mansiones ; quas Graeci quidem sphaeras, id est globos appellaverunt, Scriptura vero divina coelos nominat ; in quibus singulis primo quidem perspiciet ea quae ibi geruntur, secundo vero etiam rationem quare gerantur agnoscet ; et ita per ordinem digredietur singula, sequens eum qui transgressus est coelos Jesum Filium Dei dicentem : « Volo ut ubi sum ego, et isti sint mecum. » Sed et de his locorum diversitatibus indicat cum dicit : « Multae mansiones sunt apud Patrem meum. » Ipse tamen ubique est, et universa percurrit. Nec ultra intelligamus eum in ea exiguitate in qua nobis propter nos effectus est ; id est, non illa circumscriptione quam in nostro corpore in terris positus inter homines habuit, quo velut in uno aliquo circumseptus loco putetur.

all the saints departing from this life will remain in some place situated on the earth, which divine Scripture calls paradise, as in a certain place of instruction, and, so to speak, lecture-room or school of souls, wherein they may be taught concerning all these things which they had seen on earth, and may also receive certain indications concerning what follows and is to come, just as while placed in this life also they had conceived in some measure certain indications of future things, albeit through a mirror and riddles, which are revealed more manifestly and more clearly to the saints in their own places and times. If indeed anyone be pure in heart, and cleaner in mind, and more practiced in perception, making speedier progress he will quickly ascend to the place of the air, and will come to the kingdoms of the heavens through the mansions, so to speak, of the individual places; which the Greeks indeed have called spheres, that is, globes, while divine Scripture names them heavens; in each of which he will first indeed behold the things that are done there, and secondly will also know the reason why they are done; and thus in order he will pass through each, following Him Who has passed through the heavens, Jesus the Son of God, Who says: "I will that where I am, they also may be with Me" (John 17:24). Moreover concerning these diversities of places He indicates also when He says: "In My Father's house are many mansions" (John 14:2). Yet He Himself is everywhere, and runs through all things. Nor let us any longer understand Him in that littleness in which He was made for us on our account; that is, not in that circumscription which He had in our body when placed on earth among men, whereby He might be supposed to be enclosed as it were in some one place.

7. Cum ergo, verbi gratia, ad coelestia loca pervenerint sancti, tunc jam rationem astrorum per singula pervidebunt, et sive animantia sunt, sive quidquid illud est, comprehendent. Sed et alias rationes operum Dei quas eis ipse revelabit, intelligent. Jam enim tanquam filiis rerum causas, et virtutem suae conditionis ostendet ; et docebit eos quare illa stella in illo loco coeli posita est, et quare ab alia tanto dirimente spatio separatur ; verbi gratia, si propinquior fuisset, quid ex hoc esset futurum ; si vero longius, quid accideret ; aut si major fuisset illa stella quam illa, quomodo similis non servaretur universitas, sed in aliam quamdam formam cuncta mutarentur. Sic ergo decursis omnibus quae in astrorum ratione et in his conversionibus

7. When therefore, for example, the saints have come to the heavenly places, then they will behold in detail the reason of the stars, and will comprehend whether they are living beings, or whatever it is. Moreover they will understand other reasons also of the works of God, which He Himself will reveal to them. For now as to sons He will show the causes of things, and the power of His creation; and He will teach them why that star is placed in that region of heaven, and why it is separated from another by so great an intervening space; for example, what would have come of it if it had been nearer; or what would have happened if it had been further away; or if this star had been greater than that, how the universe would not be preserved the same, but all things would be changed into some other form. Thus therefore, having passed through all the things that are contained in the system of the stars and in these revolutions

Editors' notes and page, col. 246

Footnotes

(97) ‹anchor: eum in ea› · call in col 246

Sic mss. Alias, « vel ultra intelligamus eum non in ea, » etc.

So the manuscripts. Elsewhere, "or let us further understand him not in that," etc.

(printed under page 127)

(98) ‹anchor: Cum ergo› · call in col 246

Vide l. ii Origenian., q. 8, num. 1 et 3.

See the Origeniana, book 2, question 8, numbers 1 and 3.

(printed under page 127)

(99) ‹anchor: Sic ergo decursis› · call in col 246

Sic mss. Alias, « diversitas, sed in aliam quamdam formam cuncta formarentur, si decursis, » etc.

So the manuscripts. Elsewhere, "the diversity, but all things would be formed into some other form, if, when [all] had been run through," etc.

(printed under page 127)

Page

running head: IBER SECUNDUS. 246
marginal letters: A sancti quique discedentes; B mansiones ; quas; C uno aliquo circumseptus; D mam cuncta mutarentur.
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 11:247

quae in coelo sunt continentur, venient etiam ad ea quae non videntur, vel ad ea quorum sola nomina nunc audivimus, et ad invisibilia : quae multa quidem esse Paulus apostolus docuit, quae autem sint, vel quam habeant differentiam, ne exiguo quidem aliquo intellectu conjicere possumus. Et ita crescens per singula rationabilis natura, non sicut in carne vel corpore et anima in hac vita crescebat, sed mente ac sensu aucta ad perfectam scientiam mens jam perfecta perducitur, nequaquam jam ultra istis carnalibus sensibus impedita, sed intellectualibus incrementis aucta, semper ad purum, et, ut ita dixerim, facie ad faciem rerum causas inspiciens, potitur perfe-

which are in heaven, they will come also to those things which are not seen, or to those of which we have now heard only the names, and to the invisible things: which the apostle Paul has taught are many indeed (Eph. 1:20–21), but what they are, or what difference they have, we cannot conjecture even with any small understanding. And thus the rational nature growing through the individual stages, not as it grew in flesh or body and soul in this life, but increased in mind and perception, is brought as an already perfect mind to perfect knowledge, no longer hindered at all by these carnal senses, but increased by intellectual growths, ever purely, and, so to speak, face to face looking upon the causes of things, attains perfe-

HIERONYMI VERSIO. Cumque in tantum profecerimus ut nequaquam carnes et corpora, forsitan ne animae quidem fuerimus, sed mens et sensus ad perfectum veniens, nulloque perturbationum nubilo caligans, intuebitur rationabiles intelligibilesque substantias facie ad faciem.

Version of Jerome. And when we have made such progress that we shall no longer be flesh and bodies, nor perhaps even souls, then mind and perception coming to perfection, and darkened by no cloud of perturbations, will behold rational and intelligible substances face to face.

Editors' notes and page, col. 247

Footnotes

(ref. 24) ‹anchor: not visible in foot image› · call in col 247–248 (not visible) Ephes. I, 20, 21.

Ephesians 1:20–21.

(printed under page 128)

(1) ‹anchor: not visible in foot image› · call in col 247–248 (not visible)

Vide l. ii Origenian., q. 11, num. 14.

See the Origeniana, book 2, question 11, number 14.

(printed under page 128)

(2) ‹anchor: not visible in foot image› · call in col 247–248 (not visible)

Cumque in tantum profecerimus, etc. Hæc quæ e Græco ad verbum versa sunt ab Hieronymo in epistola ad Avitum, fuisse a Rufino adulterata liquet ex utriusque interpretationum collatione.

"And when we have advanced so far," etc. That these words, which Jerome translated word for word from the Greek in his letter to Avitus, were corrupted by Rufinus is clear from comparing the two translations.

(printed under page 128)

(3) ‹anchor: not visible in foot image› · call in col 247–248 (not visible)

Intuebitur. Forte legendum « intuebimur. »

"He will behold." Perhaps read "we shall behold."

(printed under page 128)

(4) ‹anchor: vicinus manebas (Rufinus's preface to Book III, set across both columns)› · call in col 247–248 (full width)

Ita mss. Alias, « vicinius monebas. »

So the manuscripts. Elsewhere, "you admonished from nearer by."

(printed under page 128)

(5) ‹anchor: ultima urbis (5) parte› · call in col 247–248 (full width)

Sic optime mss. Alias, « orbis. »

So the manuscripts, excellently. Elsewhere, "of the world."

(printed under page 128)

(6) ‹anchor: de Origene male loqui› · call in col 247–248 (full width)

De Origene. Deest in antea editis, ubi pro « male » legitur « mali. » Ibidem libb. editi, « continuo id arbitror persecutum putasti. » Mss. ut in nostro textu.

"About Origen." It is missing in the editions printed before, where for "male" (ill) one reads "mali" (of evil). In the same place the printed books have "at once you thought, I suppose, that it was pursued." The manuscripts read as in our text.

(printed under page 128)

(7) ‹anchor: diabolicas ignorantiæ› · call in col 247–248 (full width)

Ita mss. Alias, « diabolicæ ignorantiæ. »

So the manuscripts. Elsewhere, "of devilish ignorance."

(printed under page 128)

(8) ‹anchor: in quibus omnis› · call in col 247–248 (full width)

Sic mss. Alias, « omnibus. »

So the manuscripts. Elsewhere, "in all."

(printed under page 128)

Page

running head: 247 ORIGENIS ΠΕΡΙ ΑΡ
marginal letters: A quae in coelo; B ultra istis carnalibus
old-edition numerals: 107 before vita crescebat, sed
other: Latin only, no Greek printed; inset HIERONYMI VERSIO. in right sub-column; last word perfe- split across column break; full-width lines below rule (LIBER TERT / PRAEFATIO R / Qui legis, memor esto mei...) spanning columns 247-248 cut off at right edge, not set

PG 11:248

ctione primo illa qua in id ascendit, secundo qua permanet, cibos quibus vescatur habens theoremata et intellectus rerum rationesque causarum. Sicut enim in hac vita corpora nostra primo in hoc ipsum quod sumus corporaliter crescunt, in prima aetate ciborum sufficientia nobis incrementum praestante; postea vero quam crescendi ad mensuram sui fuerit expleta proceritas, utimur cibis jam non ut crescamus, sed ut vivamus et conservemur in vita per escas : ita arbitror et mentem etiam cum venerit ad perfectum, vesci tamen et uti propriis et competentibus cibis in ea mensura, cui neque deesse aliquid debeat, neque abundare. In omnibus autem cibus hic intelligendus est theoria et intellectus Dei, habens mensuras proprias et competentes huic naturae quae facta est et creata; quas mensuras singulos quosque incipientium videre Deum, id est intelligere per puritatem cordis competit observare.

first by that instruction by which it ascends to it, secondly by that in which it abides, having as the foods on which it feeds the contemplations and understandings of things and the reasons of causes. For just as in this life our bodies first grow bodily into this very thing that we are, the sufficiency of food affording us increase in our first age; whereas after the tallness of growth has been fulfilled to its own measure, we use foods no longer that we may grow, but that we may live and be preserved in life through meats: so I think that the mind also, even when it has come to perfection, nevertheless feeds on and uses its own proper and fitting foods in that measure, to which nothing ought either to be lacking or to abound. In all things, however, this food is to be understood as the contemplation and understanding of God, having measures proper and fitting to this nature which has been made and created; which measures it is fitting for each single one of those beginning to see God, that is, to understand Him through purity of heart, to observe.

Editors' notes and page, col. 248